Pf^fflSPB

:-¦: ,-'-?igil^TrT4f^^

:"hf
»¦/ i

^

*
'.*M5 IA \*''
—JS...-V
*V"*'V1- V"'
\
# Kh
¦rr ^ "
\.j x y
.¦'¦".^rW^'W
^Mf^A
-v-v '. ,
ii .-. 1st
MB*
•C"»~- '¦ i* ¦-"
¦ < ¦ Sa -^-' V 'll I .
>Cm
><ftv#W
^fiSe1
KW*-!
« vv ^ "W "¦ ^ '¦' 'V ^ !
iLiiiais^aisrar

'V-W-'-^A^\^!!^

THE

FAMILY PRAYER-BOOK,

OR
THE BOOK OF COMMON PRAYER,
AND ADMINISTRATION OF
THE SACRAMENTS, AND
OTHER RITES AND CEREMONIES OF
ACCORDING TO THK USE OF
THE PROTESTANT EPISCOPAL CHURCH IN THE
UNITED STATES OF AMERICA ;
ACCOMPANIED BY

HISTORIC ALr EXPLANATORY, DOCTRINAL, AND PRACTICAL :
COMPILED FROM THE MOST APPROVED LITURGICAL WORKS, WITH ALTERATIONS AND
ADDITIONS, AND ACCOMMODATED TO THE LITURGY OF THE PROTESTANT
EPISCOPAL CHURCH IN THE UNITED STATES OF AMERICA.

By THOMAS CHURCH BROWNELL, D. D. L. L. D.
BISHOP OP THE PROTESTANT EPISCOPAL CHURCH IN THE STATE OP CONNECTICUT.

Mia 5g*)tf<s, sTs vSs 6s-w. — St. Ignatius.

SIDNEY'S PRESS :
PUBLISHED BY J. BABCOCK AND SON, NEW-HAVEN, T. AND 3. SWORDS, NEW-YORK,
AND BY S. BABCOCK AND CO., CHARLESTON.
1823.

DISTRICT OF CONNECTICUT, ss.
BE IT REMEMBERED, that on the fifth day of February, in the forty-seventh year ofthe Independence ofthe United
States of America, Thomas Church Brownell, of the said District, hath deposited in this Office the title of a Book, the right
whereof he claims as Author, in the words following — to wit : " The Family Prayer Book, or the Book of Common Prayer,
and administration of the Sacraments, and other Rites and Ceremonies of the Church, according to the use of the Protestant
Episcopal Church in the United States of America ; accompanied by a General Commentary, historical, explanatory, doctrinal,
and practical : compiled from the most approved liturgical works, with alterations and additions, and accommodated to the lit
urgy of the Protestant Episcopal Church in the United States of America. By Thomas Church Brownell, D. D. L. L. D.
Bishop of the Protestant Episcopal Church in the State of Connecticut. Mia, Sir\dis, si's vSs £«¦«. — St. Ignatius."
In conformity to the Act ofthe Congress ofthe United States, entitled, " An Act for the encouragement of learning, by
securing the copies of Maps, Charts, and Books, to the Authors and Proprietors of such copies, during the times therein men
tioned."
CHARLES A. INGERSOLL,
Clerk ofthe District of Connecticut.
A true copy of Record, examined and sealed by me,
CHARLES A. INGERSOLL,
Clerk ofthe District of Connecticut.

MrpSB:

PREFACE.

THE considerations which have led to the publication of the following
work, were stated at large in the Prospectus of the Editor. Some of the
leading ones may properly be recapitulated in this place. It is well known
that the Scholars and Divines of the Church of England have expended
much labour in the elucidation of her Book of Common Prayer. The his
tory of its several Offices has been investigated, and their import fully ex
plained ; the system of doctrines it inculcates has been successfully defended
and established ; and the whole has been commended to the judgment, and
enforced upon the conscience and the heart, by the most earnest practical
appeals. But the works of these writers on the Liturgy are diffused through
a great number of volumes. Some of them have become, in a measure,
obsolete in their style, and some of the most valuable of them are hardly to
be obtained, even in England ; while no complete work on the Liturgy has
yet been issued from any American Press. The result is, that those among
us who wish to profit by such works, can only gratify their inclinations at great
expense, and with much difficulty ; while a very large portion of the mem
bers of our Church remain but imperfectly instructed in the full import of
those services which constitute the formulary of her worship, and the ritual
for the administration of her sacraments.
A judicious compilation from the works ofthe best English writers on the
Liturgy ; so comprehensive as to contain all that is most interesting and
useful, and yet at so moderate a price that it may be brought into general
use, seems greatly to be needed by our Church ; and it has been the object
and endeavour of the Editor to supply this desideratum.
In the prosecution of his work, he has thought it expedient to present the
Commentary on the Morning and Evening Prayers of the Church, mostly
in his own language, and somewhat at large ; condensing what has been said
by many writers into single articles, attached to each particular part of the
service. As this portion ofthe work will probably be most frequently read
in a devotional way, such an arrangement was thought convenient, to pre
serve the connexion, and to prevent those interruptions which must other
wise occur in passing from the observations of one writer to those of another.

2
But in most other parts of the work* the Comments selected from various
authors have been inserted in their own words, with the name of the author
subjoined to his remarks. And on all controverted doctrines, those writers
have been resorted to, who have been most distinguished for their judgment,
learning, and piety, and whose opinions have received the most unanimous
sanction of the Church. The remarks for which the Editor may feel him
self responsible, either as their author, or as having collected them from
various sources with alterations, will be designated by having the initials of
his name annexed to them. Great use has been made ofthe excellent Com
pilation of Dr. Mant, the present Bishop of Killaloe, which was printed at
the Oxford press in the year 1820. Where the notes have been taken from
this work, the names of the authors will be found printed in Italics.
It has been a leading object, in the following work, to notice all the prin
cipal alterations ofthe English Liturgy, which have been made by the com
pilers of our American Book ; and to state, as far as practicable, the consid
erations on which they were founded. In this part of his labour, the Editor
has been kindly assisted by the correspondence of the venerable Presiding
Bishop, as well as by the valuable information contained in his " Memoirs
ofthe Church."
In the use ofthe English Commentators, omissions, alterations, and addi
tions have been made, for the purpose of accommodating their remarks to
the state of the American branch of the Church ; and on some subjects, il
lustrations have been sought in the writings of the American Bishops, and
other Clergy.
The several parts ofthe Liturgy have afforded a wide range for comments
and reflections. The history of each particular part, the ideas intended to
be conveyed or excited, and the doctrines of faith and practice inculcated or
recognised, have severally occupied the attention of the Compiler. But it
has been his main design to give to the whole work a practical character
for the purpose of recommending it to the use of Families, and making it a
help to their domestic devotions. He is persuaded that many who habitu
ally use the Book of Common Prayer, have a very imperfect apprehension
ofthe full import of its several Offices, and catch but a faint inspiration from
that spirit of piety which animates them.
If, by collecting together the lights which have been shed upon the Lit
urgy, he can afford a guide to its clearer comprehension, and a more pious
use of it, his labours will not have been in vairi.
New-Haven, January, 1823.

INTRODUCTION.

I.  OF THE ADVANTAGES OF FORMS OF PRAYER FOR PUBLIC WORSHIP.

THE Protestant Episcopal Church in the
United States of America, following ancient,
primitive, and, until within these few centu
ries, universal usage, has prescribed a form of
prayer, or liturgy, for public worship. This
form she has received, and with few and unes
sential alterations adopted, from the Church of
England, " to whom she is indebted under God,
for her first foundation, and for a long contin
uance of nursing care and protection." (1.)
She conceives that forms of prayer are justi
fied by many particular and important advan
tages, as well as by Scripture, and ancient and
primitive usage.
Forms of prayer possess many important ad
vantages. When public worship is conducted
according to a prescribed form, the people are
previously acquainted with the prayers in which
they are to join, and are thus enabled to render
unto God a reasonable and enlightened service.
In forms of prayer, that dignity and propriety
of language, so necessary in supplications ad
dressed to the infinite Majesty of Heaven, may
be preserved. They prevent the particular
opinions and dispositions of the minister from
influencing the devotions of the congregation.
They serve as a standard of faith and practice,
impressing on both minister and people, at every
performance of public worship, the important
doctrines and duties of the Gospel. And they
render the service more animating, by uniting
the people with the minister in the performance
of public worship.
The peculiar advantages of forms of prayer
are thus forcibly displayed by an eminent pre
late of the Church of England. (2.) " A pre-
(1.) Preface to the Book of Common Prayer of thc
Prot. Epis. Church.
(2.) Bishop Newton, the learned author of the DLs-

scribed form of worship is not subject to the
same inconveniences with extemporary effus
ions. If there should be nothing absurd and
unbecoming in them, yet the audience must
first endeavour to understand the words ; and
then they must weigh and consider the sense
>and meaning ; and then they must deliberate
whether such requests are proper for persons
in their condition, before they can lawfully
join in them ; and by that time the minister is
passed on to some other subject, which requires
the like attention and consideration ; and so
their curiosity may be raised, and they may
exercise their judgment, but there can scarce
be any room left for devotion."
" A precomposed form of prayer— ris so far
from obstructing or quenching our devotion,
as is pretended, that it assists and inflames it ;
the matter and the words are both prepared to
our hands ; we know before what is to follow,
that we may lawfully join in it ; and no other
attention is required but to raise our affections.
And let me ask, is not the spirit of the congre
gation equally stinted, whether the minister
pray in an extemporary or in a composed reg
ular form ? And which is the more fit and
proper for the people to receive, a form of pray
er from the wisdom and authority of the whole
Church, or to depend, upon the discretion of
every single minister ?"
" But a precomposed form of prayer is not
only liable to no just objection ; but hath be
sides several advantages to recommend it. It
is more for the honor of Almighty God, ex
presses more reverence and devotion, preserves
greater propriety and decency of language. — It
sertations on the prophecies. See his sermon on forms
of prayer in the 3d vol. of his works.

11

INTRODUCTION.

is likewise more for the edification of men as
well as for the honor of God. For who can
question, which is likely to be most instructive
and edifying, hasty conceptions, or studied com
positions ; the productions of an individual, or
the wisdom of the Church, prepared and di
gested into form and order ? It is better not
only for the people, but for the Ministers too ;
for as it prevents any vain ostentation of their
talents in the more learned, so it supplies the
more ignorant with what, perhaps, they could
ill compose of themselves. Moreover it better
establishes and secures the unity of faith and
worship ; hinders the heterodox from infusing
their particular notions in their prayers, which
is, perhaps, the most artful and plausible way
of infusing them ; reduces all the churches to
an uniformity, prevents any disagreement or
contradiction in their petitions, and instructs
them, as they worship the same God, to wor
ship him with the same mind and voice."
The use of precomposed forms of prayer for
public worship is also justified by Scripture and
the practice of the primitive Church. The pub
lic service of the Jews was conducted accord
ing to prescribed forms. The Levites who
were appointed by David (3.) " to stand every
morning to thank and praise the Lord, and also
at even", must have performed this duty ac
cording to some set form, in which they could
all join. The book of Psalms was indited by
the Holy Ghost, with the view of supplying
forms of prayer and praise for the joint use of
the congregation. (4.) Our Saviour, by join
ing in communion with the Jewish Church,
and particularly by giving to his disciples the
form of prayer called the Lord's Prayer, testi
fied, in the strongest manner, his approbation
of set forms. The Apostles and disciples no
doubt joined, until our Lord's ascension in the
Jewish worship, which was conducted accord
ing to a prescribed form. In the writings of
the earliest Fathers, we find the expressions,
common prayers, constituted prayers ; from
which it is evident that the primitive christians
had forms of prayers.
The pious Author of the Ecclesiastical poli-
(3.) 1 Chron. 23—30.
[A.) See Prideaux's Connections. B. 6. Part 1. Sec. 2.

ty, termed by way of eminence " The learned
and judicious" Hooker, thus delivers his judg
ment concerning forms of prayer : (5.) " No
doubt from God it hath proceeded, and by us
it must be acknowledged, as a work of singular
care and providence, that the Church hath
evermore held a. prescript form of prayer ; al
though not in all things every where the same,
yet for the most part retaining still the same
analogy. So that if the Liturgies of all an
cient Churches throughout the world be com
pared among themselves, it may be easily per
ceived they had all one original mould, and
that the public prayer of the people of God in
Churches thoroughly settled, did never use to
be voluntary dictates proceeding from any
men's extemporal wit. To him who considers
the grievous and scandalous inconveniences
whereunto they make themselves daily sub
ject, with whom any blind and secret corner
is judged a fit house of common prayer ; the
manifold confusion which they fall into, where
every man's private spirit and gift, as they
term it, is the only Bishop that ordaineth him
to this ministry ; the irksome deformities by
which, through endless and senseless effusions
of indigested prayers, they, who are subject to
no certain order, but pray both what and how
they list, oftentimes disgrace, in most insuffer
able manner, the worthiest part of christian
duty towards God ; to him, I say, who weigh-
eth duly all these things, the reasons cannot be
obscure, why God doth in public prayer so
much respect the solemnity of places where,
the authority and calling of persons by whom,
and the precise appointment even with what
words and sentences, his name should be called
on amongst his people." BpT Hobart's Com
panion for the Book of Common Prayer.
It has been objected to forms of prayer, that
they are " a hindrance to a zealous praying by
the Spirit" To this objection the following
reply of the learned and pious Dean Comber
may be considered a conclusive answer.
"Whoever makes this objection, and affirms
we can not pray by the Spirit in the words of
a form, must beware his ignorance betray him
(5.) See his Ecclesiastical Polity, Book V. Section
25.

INTRODUCTION.

ui

not into a dangerous uncharitableness, and
perhaps blasphemy. For the saints of the
Old Testament prayed hy forms, and so did
Christ himself in the New, and he taught his
Apostles a form to pray by, and dare any say
they prayed not by the Spirit ? Have not all
churches since the Apostles' times to our days,
had their forms of prayer ? And did not the
devoutest men of all ages compose and use
such ? Was ever extempore prayer heard of
in public (till of late) unless on special occa
sions ; and do we think no church nor persons
prayed by the Spirit till now ? To come
nearer still: Have not France and Geneva
their forms ? And did not learned Calvin (and
the best reformed divines) use a form before
their sermons ? And is not an unstudied prayer
a form to the people, who are confined to
pray in the speaker's words ? And will you
say these all pray without the Spirit of God ?
But sure we hug the phrase of praying by the
spirit, not attending the sense. For the mean
ing doubtless is, to be so assisted by the Holy
Ghost, that (our thoughts being composed,
and our souls calmed, and our hearts deeply
affected with our wants, and the divine all-
sufficiency) we can pray with a strong faith,
and a fervent love. When we are so intent
upon our requests that we duly weigh them,
and pursue every petition with pressing im
portunity, ardent desires, and vigorous affec
tions, this is the spirit of prayer. And thus
we can better pray by the Spirit in the words
of a form, than we can do when our mind is
employed in inventing new expressions. For
having a form (which custom hath made
familiar) we have all things set down to our
hands, which we or others want ; and we are
at leisure to improve the good motions of the
Spirit ; having no more to do but to join our
souls and affections to every petition, and fol
low them up to heaven in most passionate and
zealous wishes that God would grant them.
Whereas in extempore prayer, the petitions
expire into air in a moment : for neither minis
ter nor people knew them before, nor can re
member them afterwards ; the one being busy
in inventing, the other in expecting a pleasing
novelty. And methinks it argues more of the

Spirit of God, when we can attend the old
prayers with zeal and love, than when we need
variety and novel expression, to screw us up
into a devotion too much like artifice, and
seeming rather to be moved by the pleasure
of fancy, than the actings of desire. We
may judge of the effects of God's Spirit rather
by disposing our hearts to join in a well-com
posed form, than by filling our heads with new
prayers, or opening our mouths in fluent ex
pressions ; both which may be done without
the help of the Spirit, but to be devout with
out it is most impossible. To which we shall
only add, that many truly good men, and
sound members of our Church, do daily use
these prayers with as much spirit and life,
with as serious and sincere devotion, as any in
the world can do. And this they account a
demonstration that the Spirit doth assist them
in this form. And so it may assist these
mistaken persons if they will lay down their
groundless prejudice, and strive to serve God
thus as well as they can. So would the good
Spirit assist their prayers, and make up our
differences, giving us one mind and one spirit^
that with one heart and one mouth we might
glorify one God."
But it has been further urged, says Dean
Comber, that " though these prayers may be
good in themselves, they will grow flat and
tiresome by daily use, and consequently become
an impediment to devotion."
In answer to this objection it may be repli
ed, he says, that " we come not to the house
of God for recreation, but for a supply of our
wants ; and therefore this might be a better
reason for an empty theatre than a thin con
gregation. We come to God in public, to
petition for the relief of our general necessi
ties, and those of the whole church ; viz. for
pardon of sin, peace of conscience, and suc
cours of divine grace, and a deliverance from sin
and satan, death and hell : as also for food and
raiment, health and strength, protection and
success, in all our concerns ; and more gene
rally for the peace of the kingdom, the pros
perity of the church, the propagation of the
gospel, and the success of its ministers. Now
these things are always needful, and always the

IV

INTRODUCTION.

same, to be prayed for every day alike.—
Wherefore (unless we be so vain as to fancy
God is delighted with variety and change as
well as we) what need is there to alter the
phrase every day, or what efficacy can a new
model give to our old requests ? Particular
wants and single cases may be supplied by the
closet devotions, for the public, whether by
form or extempore, can never reach all those
which are so numerous and variable. Where
fore one form may fit all that ought to be. ask
ed in the church ; and why then should we
desire a needless and infinite variety and alter
ation? If we do, it is out of curiosity, not
necessity. The poor man is most healthful
whose labour procures him both appetite and
digestion : who seldom changeth his dish, yet
finds a relish in it, and a new strength from it
every day. And so it is with the sober and
industrious christian, who, busying himself in
serving God, gets daily a new sense of his
wants, and consequently a fresh appetite to
these holy forms, which are never flat or dull
to him that brings new affections to them
every day. It is the Epicure and luxurious,
or the diseased man that needs quelques choses,
or sauces, to make his daily bread ' desirable.
And if this be our temper, it is a sign of a
diseased soul, and an effect of our surfeiting
on holy things. In this we resemble those
murmurers who despised the bread of Heaven
because they had it daily, and loathed manna
itself, calling it in scorn dry meat. This was
sufficient to sustain their bodies, and satisfy their
hunger, but they required meat for their soul;
that is, to feed their fancies and their lusts ;
even as we do, for whom the Church hath
provided prayers sufficient to express our
needs, but not to satiate our wanton fancies,
nor gratify the lust of our curiosity ; and we
complain they are insipid; so perhaps they
are such, for the manna had no taste to the
wicked; but it suited itself to the appetite and
taste of every good man, as the Jews tell us
in their traditions. Sure I am, it is true here :
For if we be curious and proud, or carnal and
profane, there is no gust in the Common
Prayers ; but a truly pious man can every day
here exercise repentance and faith, love and

desire, and so use them as to obtain fresh hopes
of mercy, peace of conscience, increase of
grace, and expectations of glory; and who
ever finds not this, the fault is not in the
prayers, but in the indisposition of his own
heart." Dean Comber.
Thus, then, we see how excellent and su
perior in all respects is the liturgy of our
Church ; and how admirably she has provid
ed for the two important objects of the public
service, instruction and devotion. The lessons,
the creeds, the commandments, the epistles and
gospels, contain the most important and im
pressive instruction on the doctrines and du
ties of religion: While the confession, the
collects and prayers, the litany and thanksgiv
ings, lead the understanding and the heart
through all the sublime and affecting exercises
of devotion. In this truly evangelical and
excellent liturgy, the supreme Lord of the
universe is invoked, by the most appropriate,
affecting, and sublime epithets : all the wants
to which man, as a dependant and sinful
being, is subject, are expressed in language at
once simple, congise, and comprehensive ; these
wants are urged by confessions the most hum
ble, and supplications the most reverential and
ardent ; the all-sufficient merits, of Jesus Christ,
the Saviour of the world, are uniformly urged
as the only effectual plea, the only certain
pledge of divine mercy and grace; and with
the most instructive lessons from the sacred
oracles, and the most profound confessions and
supplications, is mingled the sublime chorus of
praise begun by the Minister, and responded
with one heart and voice from the assembled
congregation. The mind, continually passing
from one exercise of worship to another, and,
instead of one continued and uniform prayer,
sending up its wishes and aspirations in short
and varied collects of supplications, is never
suffered to grow languid and weary. The
affections of the worshipper ever kept alive
by the tender and animating fervor which
breathes through the service ; he worships his
God and Redeemer in spirit and in truth, with
reverence and awe, with lively gratitude and
love ; the exalted joys of devotion are poured
upon his soul; he feels that it is good for

INTRODUCTION.

v

him to draw near unto God, and that a day
spent in his courts, is better than a thousand
passed in the tents of the ungodly.
Thus delightful and edifying will every per
son find the service who joins in it with sin
cerity ; who unites his heart with his voice,
in the parts of the service assigned to the peo
ple ; and who accompanies the minister in
thought and affection through the supplica
tions and prayers, lifting up his heart in secret
ejaculations corresponding to the public ad
dresses of the minister to the throne of God.
A person who thus sincerely offers his devo
tions according to the liturgy of the Church
may be satisfied that he is worshipping God
" with the spirit and with the understanding
also." The more frequently and seriously he
joins in the service, the more will he be im
pressed with its exquisite beauties, which tend
at once to gratify his taste and to quicken his
devotion. That continual change of lan
guage in prayer which some persons appear
to consider as essential to spiritual devotion,
it would be impossible to attain, even were
every minister left to his own discretion in
public worship. The same expressions would
necessarily recur frequently in his prayers.
They would soon sink into a form, destitute
of that propriety and dignity of sentiment
and language, of that variety, that simplicity,
and affecting fervor which characterize the
liturgy of the Church.
If the charge of dull uniformity may with
propriety be urged against the prayers of the
Church, it may with equal justice be urged
against that exalted and inspired composition
the Lord's prayer. And yet we can surely
offer no prayer more acceptable to God than
the one prescribed by his blessed Son. A
lively glow of the fancy and animal spirits
may be excited where there is little of the
spirit of true devotion, where the understand
ing and the feelings are not deeply and perma
nently interested. The novelty that is sought
for in extempore effusions tends to occupy the
imagination with the words that are employed,
and thus diverts the mind from the proper
business of devotion. He who with sincerity .
and humility makes it his regular business to

worship God according to the solemn forms
of the liturgy, may be assured that he renders
unto God an acceptable service, even if he
should not always feel those lively and ardent
emotions which depend in no inconsiderable
degree upon constitutional temperament, upon
the state of health, and various external cir
cumstances. " It is the true and sincere devotion of the
heart only that can make our prayers accepta
ble unto God. It is this only which gives life
and vigor and true acceptance, to all our reli
gious addresses unto him. Without this, how
elegantly and moving soever the prayer may
be composed, and with how much seeming-
fervour and zeal soever it may be poured out,
all is as dead matter, and of no validity in the
presence of our God. It is true, a new jingle
of words, and a fervent delivery of them by
the minister in prayer, may have some effect
upon the auditors, and often raise in such of
them as are affected this way, a devotion
which otherwise they would not have. But
this being wholly artificial, which all drops
again, as soon as the engine is removed that
raised it, it is none of that true habitual devo
tion, which alone can render our prayers ac
ceptable unto God." (6.)
The length of the service has been some
times a" subject of complaint. Yet so excel
lent and appropriate is every part of it, that it
would be difficult to determine where with
propriety it could be curtailed. On this sub
ject there would certainly be a great diversity
of opinion, and the Church would therefore
probably lose much more than she would gain
by any alteration of the service. In its pre
sent state it has become venerable from time,
and has always served as an animating guide
to the devotions of the pious. Let every per
son who objects to the length of the service
seriously consider, whether this objection does
not arise in a considerable degree from an in
disposition to discharge the duties of public
worship, and from laying too much stress on
preaching, which, though an appointed mean
of grace, ought certainly ever to be subordi-
(6.) Dean Prideaux, Con. of Old and New Testament,
Book 6. Part 1.
2

VJ

INTRODUCTION.

nate to the more important duty of worship
ping God. It is worthy of remark also that
the service is not entirely occupied with
prayer. The reading of portions of the Holy
Scriptures and the reciting of the psalms con
stitute no inconsiderable part of it. The
blending of instruction and devotion; the
transition from prayer to praise, and from one
short supplication to another ; the mingling of
the responses of the people with the addresses
of the minister, afford an interesting variety
in the service, which is one of its most excel-.
lent and valuable characteristics.
Long then may the Church preserve invio
late a form of service, which is calculated to
cherish in her members a spirit of devotion
equally remote from dull and unprofitable
lukewarmness on the one hand, and from
blind, extravagant, and indecent enthusiasm
on the other — a form of service which has
ever served to brighten the pious graces of her
members; and in the season of declension
and error, to preserve the pure flame of truth
and the genuine spirit of evangelical piety.
With such sacred and commendable caution,
does the Episcopal Church in America guard
this service, that she exacts from all her min
isters, at their ordination, a solemn promise of
conformity to it ; and, in one of her canons,
forbids the use of any other prayers than
those contained in the liturgy.
Where indeed a form of prayer is provid
ed, the introduction of extempore prayers,
would appear liable to the charges of being
unnecessary and presumptuous — unnecessary,
because it is to be supposed that the Church
has fully provided in her service for every sub
ject of prayer ; and presumptuous, because it
carries the idea, that it is in the power of an
individual to compose prayers for the congre
gation superior to those prepared by the united
wisdom and piety of the Church. Equally
presumptuous .would be any attempt in an
individual minister to alter the language of
prayers universally admired for their correct
ness, and their simplicity — prayers in the lan
guage of which, the most eminent divines, and
the first scholars in every age have esteemed
it a privilege to express their devotions.

Were these wholesome restraints which
confine the clergy to the prescribed form re
moved ; were every minister allowed at pleas
ure to alter the service, to depart from the ru
brics, and to introduce prayers not approved
by the Church; that uniformity of worship
which constitutes one peculiar excellence of
the Episcopal Church would be destroyed.
No limits could be set to a liberty peculiarly
liable to abuse. There would be reason to
apprehend, that the spirit of irregular enthusi
asm, which experience proves is seldom satis
fied with its encroachments, or soothed by in
dulgence, would fundamentally change, and
perhaps finally subvert that liturgy, which is
now at once the glory and safeguard of the
Church, the nurse of evangelical truth, and of
spiritual and sober devotion. (7.)
Against an event thus to be dreaded, let
every friend of vital piety, of primitive order,
of evangelical worship, most solicitously guard.
Let him repress in himself and in others all
tendency to innovation, all disposition to find
fault with a service, which has been deemed,
through, a long course of time, in the judg
ment of some of the wisest and best of men, to
be the most perfect of human compositions.
Above all, since we enjoy " such an excellent
form of prayer, let us reverence it accordingly ;
resort to it frequently ; attend to it devoutly ; ac
company it not only with our lips, but with our
hearts ; repeat what we are to repeat ; and an
swer what we are to answer ; join in every
prayer of the minister with our mind, and in

(7.) A distinguished Bishop of our Church, in his late
sermon at a consecration, thus bears his forcible testi
mony against all unlicensed alterations of the service.
"We cannot, however, but have observed with the
most poignant sorrow, that even our desire of extend
ing the Kingdom of the Redeemer has been a door of
admission to the ministry of persons who disdain what
ever restraints may be imposed by public reason on pri
vate fancy. And, indeed, it gives us one of the most
melancholy views, which can be taken of human na
ture, to find evils of this magnitude arising out of a
combination of extraordinary apparent piety, with a
disregard of the most explicit promises which can be
made, in one of the most solemn acts to which religion
can give her sanction:' Bishop White in this last sen
tence alludes to thc vows of ordination, which in the
most solemn manner, bind every minister to conform
to the doctrine, discipline, and worship of the Church.

INTRODUCTION.

vn

every response and Amen with our voice;
and in all respects behave like those who
are in the more immediate presence of God.
Then will " the words of our mouths and the
meditations of our hearts be always acceptable
in thy sight, O Lord, our strength and our
Redeemer." Let every one who has received authority to
minister in the sanctuary, and to present the
prayers of the people at the throne of God, let
him consider it as his most sacred duty to per
form the service with that dignity and correct
ness of manner, and above all, with that solemn
and fervent spirit of piety, which proceeding
unaffectedly from his own heart, will always
find its way to the hearts of the people, and
engage them with him in the sublime exer
cises of devotion.
"Let thy priests, O Lord, be clothed with
salvation, that the people may rejoice." — Bp.
Hobart's Companion to the book of Common
Prayer. To the above remarks, we add the following
commendations of the Liturgy, which are not
less distinguished for their justness, than for
their eloquence. They are from the pens of
Bishop Newton, Bishop Jeremy Taylor, and
Dean Comber.
" Our Liturgy," says Bishop Newton, " was
not the production of this or that man — the
compilers of it were, not only the best and
wisest men of that age in this nation, but they
consulted likewise the most eminent of the
divines abroad, and had their approbation of it,
and approved it yet farther themselves, by dy
ing in its defence.
It was composed principally out of Scrip
ture, or out of ancient liturgies and fathers.
Even where entire parts and passages, are not
borrowed, and the very words of Scripture or
of the fathers are not taken or applied, yet
their spirit and manner, their style and char
acter are still preserved ; and perhaps there is
scarce any collect in our liturgy, scarce any
sentiment or expression that may not be justi
fied by the authority of one or other of them.
What a comfort and satisfaction should it be
to us, that we are such a sound part of the
Holy Catholic Church, that we thus maintain

the communion of saints; that we worship
God in the same manner as the Martyrs and
the Confessors and best of Christians did in
the purest ages ; and the spirit of their Litur
gies, like the spirit of Elijah upon Elisha,
hath descended in "a double portion" upon
ours. Our prayers are addressed to the proper ob
ject through the proper mediator ; to the one
God, through the "one Mediator between
God and man, the man Christ Jesus." Each
collect begins with a solemn invocation of the
one, and concludes with the prevailing merits
and intercession of the other.
It is besides a great excellence of our ser
vice to have so many short distinct petitions.
They are thus rendered more fit and easy to
be remembered and repeated. Our Liturgy
in this respect may be compared to a string of
pearls, every one valuable, but altogether al
most inestimable. If the whole was disposed
in one continued prayer, though it might not
be tedious, yet it would keep our minds upon
the stretch too long together ; whereas, these
breaks and pauses give relief, our souls recover
breath as it were, and we return to worship
again with new spirit and vigour.
The variety of our service is another excel
lence in the composition of it, and contributes
much to the keeping up of our attention and
devotion. A sameness in any thing sOon sa
tiates and wearies us ; and it is as difficult to
keep the mind as it is the body long in one
posture. But by the beautiful intermixture of
prayer and praise, of supplication and thanks
giving, of confession and absolution, of hymns
and creeds, of psalms and lessons, our weari
ness is relieved, our attention is renewed, and
we are led on agreeably from one subject to
another. The frame of our Liturgy is some
what like the frame of the world ; it is order
in variety, and though all the parts are differ
ent, yet the whole is consistent and regular.
What renders it more excellent is its com-
'prehensiveness. There is nothing that relates
either to ourselves or others, nothing that con
cerns us either as men or members of so
ciety, nothing that conduces to our happiness
in this world or in the world to come, but is

vm

INTRODUCTION.

comprehended in some or other of the peti
tions. It is easy while the minister is reading
it, to appropriate and apply any passages to
ourselves and our own case. A great deal is
expressed but more is implied ; and our devo
tions in our closets and in our families, we
cannot better perhaps express than in the
words of our Liturgy; it is so suited to all
ranks and conditions, and adapted to all wants
and occasions.
The congregation have particular reason to
be pleased, as they have a larger share in our
service than in any other whatever : and the
minister and people mutually raise and inflame
each others' devotions. It is a singular privi
lege, therefore, that our people enjoy of bear
ing so large a part in our service ; and it is
this that properly denominates ours, what re
ally none else is, a book of common prayer.
In a word, our Liturgy is in every respect
excellently contrived, and fitted to promote
true devotion. The language is so plain as
to be level to the capacities of the meanest,
and yet the sense is so noble as to raise the
conceptions of the greatest. The manner too
in which our service is performed is worthy
of the matter ; our vestments are suitable and
becoming and the very emblem of holiness,
for as St. John saith " the fine linen clean and
white is the righteousness of the saints;" our
cerembnies neither too many nor too few, such
as may excite and cherish, and not such as
may distract and dissipate our devotions. All
things are done as the Apostle would have
them done, " decently and in order," and if
our piety is not eminent and conspicuous in
proportion to our advantages, it is because we
are wanting to ourselves, not because our
church has been wanting in making proper
provision for us." Bishop Newton.
" The Liturgy of the Church of England,"
, says Bishop Jeremy Taylor, " hath advantages
so many and considerable, as not only to raise
itself above the devotions of other Churches^
but to endear the affections of good people to
be in love with Liturgies in general. To the
Churches of the Roman Communion we can
say that ours is Reformed : to the Reformed
Churches we can say, that it is orderly and

decent. For we were freed from the impo
sitions and lasting errors of a tyrannical spirit,
and yet from the extravagances of a popular
spirit too. Our Reformation was done with
out tumult, and yet we saw it necessary to
reform : we were zealous to cast away the old
errors ; but our zeal was balanced with con
sideration, and the results of authority. We
were not like women and children when they
are affrighted with fire on their clothes ; we
shook off the coal indeed, but not our gar
ments; lest we should have exposed our
Church to that nakedness, which the excel
lent men of our sister Churches complained
to be among themselves. And indeed it is
no small advantage to our Liturgy, that it
was the offspring of all that authority, which
was <to prescribe in matters of religion. So
that it was not only reasonable and sacred,
but free both from the indiscretion, and,
which is very considerable, even from the
scandal of popularity. That only, in which
the Church of Rome had prevaricated against
the word of God, or innovated against apos-
tolick tradition, was pared away. Great part
of it consisted of the very words of Scrip
ture, as the Psalms, Lessons, Hymns, Epis
tles, and Gospels : and the rest was in every
particular made agreeable to it, and drawn
from the Liturgies of the ancient Church.
The Rubricks of it were written in the blood
of some of the compilers, men famous in
their generations ; whose reputation and glory
of martyrdom hath made it immodest for the
best of men now to compare themselves with
them. And its composure is so admirable,
that the most industrious wits of its enemies
can scarce find out an objection, of value
enough to make a doubt, or scarce a scruple,
in a serious spirit. There is no part of reli
gion, but is in the offices of the Church of
England. For, if the soul desires to be hum
bled, she hath forms provided of confession to
God before his Church: if she will rejoice
and give God thanks for particular- blessings,
there are forms of thanksgiving for all the sol
emn occasions, which could be foreseen, and
for which provision could by publick order
be made : if she will commend to God the

INTRODUCTION.

ix

public and private necessities of the Church
and single persons, the whole body of collects
and devotions supplies them abundantly : and
if her devotions be high and pregnant, and
prepared to fervency and importunity of con
gress with God, the Litany is an admirable
pattern of devotion, full of circumstances pro
portionable to a quick and earnest spirit. —
When the revolution of the aniversary calls
on us, to perform our duty of special medita
tion on, and thankfulness to God for, the glo
rious benefits of Christ's incarnation, nativity,
passion, resurrection, and ascension, &c. then
we have the offices of Christmas, the Annun
ciation, Good-Friday, Easter, and Ascension,
&c. ; and the offices are so ordered, that, if
they be summed up, they will make an ex
cellent creed, and the very design of the day
teaches the meaning of an Article. The life
and death of the saints, which are very pre
cious in the sight of God, are so remembered,
that, by giving thanks and praise, God may be
honoured; the Church instructed by the pro
position of their examples ; and we give testi
mony of the honour and love we pay to reli
gion, by our pious veneration and esteem of
those holy and beatified persons. To which
if we add the advantages of the whole Psal
ter, which is an entire body of devotion by
itself, and hath in it forms to exercise all
graces, by way of internal act and spiritual
intention ; there is not any ghostly advantage,
which the most religious can either need or
fancy, but what the English Liturgy, in its
entire constitution, will furnish us withal."
Bishop Jeremy Taylor.
Though all the Churches in the world
have, and ever had, forms of prayer; yet
none was ever blessed with so comprehensive,
so exact, and so inoffensive a composure as
ours : which is so judiciously contrived, that
the wisest may exercise at once their knowl
edge and devotion : and yet so plain, that the
most ignorant may pray with understanding ;
so full that nothing is omitted which is fit to
be asked in public ; and so particular, that it
compriseth most things which we would ask
in private ; and yet so short, as not to tire any
that hath true devotion : its doctrine is pure and

primitive; its ceremonies so few and inno
cent, that most of the Christian world agree
in them : its method is exact and natural ; its
language significant and perspicuous ; most of
the words and phrases being taken out of the
holy Scriptures, and the rest are the express
ions of the first and purest ages ; so that who
ever takes exception at these must quarrel
with the language of the Holy Ghost, and fall
out with the Church in her greatest inno
cence: and in the opinion of the most im
partial and excellent Grotious, (who was no
member of, nor had any obligaton to, this
Church,) the English Liturgy comes so near
to the primitive pattern, that none of the re
formed Churches can compare with it.
And if any thing external be needful to re
commend that which is so glorious within ;
we may add that the Compilers were [most
of them] men of great piety and learning;
[and several of them] either martyrs or con
fessors upon the restitution of Popery ; which
as it declares their piety, so doth the judicious
digesting of these prayers evidence their learn
ing. For therein the scholar may discern
close logic, pleasing rhetoric, pure divinity,
and the very marrow of the ancient doctrine
and discipline ; and yet all made so familiar,
that the unlearned may safely say Amen.
1 Cor. xiv. 16.
Lastly, all these excellencies have obtained
that universal reputation which these prayers
enjoy in all the world : so that they are most
deservedly admired by the eastern Churches,
and had in great esteem by the most eminent
Protestants beyond the sea, who are the most
impartial judges that can be desired. In short,
this Liturgy is honoured by all but the Ro
manist, whose interest it opposeth, and the
Dissenters, whose prejudices will not let them
see its lustre. Whence it is that they call
that, which the Papists hate because it is Pro
testant, superstitious and popish. But when
we consider that the best things in a bad
world have the most enemies, as it doth not
lessen its worth, so it must not abate our es
teem, because it hath malicious and misguided
adversaries. How endless it is to dispute with these,

INTRODUCTION.

the little success of the best arguments, man
aged by the wisest men, do too sadly testify :
wherefore we shall endeavour to convince the
enemies, by assisting the friends of our Church
devotions : and by drawing the veil which the
ignorance and indevotion of some, and the
passion and prejudice of others, have cast over
them, represent the Liturgy in its true and
native lustre : which is so lovely and ravish
ing, that like the purest beauties, it needs no
supplement of art and dressing, but conquers
by its own attractions, and wins the affections
of all but those who do not see it clearly.

This will be sufficient to shew, that whoever
desires no more than to worship God with
zeal and knowledge, spirit and truth, purity
and sincerity, may do it by these devout forms.
And to this end may the God of peace give
us all meek hearts, quiet spirits, and devout
affections ; and free us from all sloth and pre
judice, that we may have full churches, fre
quent prayers, and fervent charity ; that, unit
ing in our prayers here, we may all join in
his praises hereafter, for the sake of Jesus
Christ our Lord. Amen. Dean Comber.

II.  OF THE ORIGIN AND PROGRESSIVE FORMATION OF THE LITURGY.

BEFORE the Reformation the Liturgy was
only in Latin, being a collection of prayers,
made up partly of some ancient forms used in
the primitive Church, and partly of some
others of a later original, accommodated to the
superstitions which had by various means crept
by degrees into the Church of Rome, and
were from thence derived to other Churches
in communion with it ; like what we may see
in the present Roman Breviary and Missal.
And these being established by the laws of the
land, and the canons of the Church, no other
could publickly be made use of : so that those
of the laity, who had not the advantage of a
learned education, could not join with them,
or be any otherwise edified by them. And
besides, they being mixed with addresses to
the saints, adoration of the host, images, &c.
a great part of the worship was in itself idola
trous and profane.
But when the nation in King Henry VIII's
time was disposed to a reformation, it was
thought necessary to correct and amend these
offices ; and not only have the service of the
Church in the English or vulgar tongue, (that
men might " pray, not with the spirit only,
but with the understanding also;" and "that
he, who occupied the room of the unlearned,
might understand that unto which he was to
say Amen ;" agreeably to the precept of St.
Paul, 1 Cor. xiv. 1 5, 1 6,) but also to abolish

and take away all that was idolatrous and
superstitious, in order to restore the service of
the Church to its primitive purity. For it
was not the design of our -Reformers (nor in
deed ougjit it to have been) to introduce a new
form of worship into the Church, but to cor
rect and amend the old one ; and to purge it
from those gross corruptions which had gradu
ally crept into it ; and so to render the divine
service more agreeable to the Scriptures and
to the doctrine and practice of the primitive
Church in the best and purest ages of Christ
ianity. In which reformation they proceeded
gradually, according as they were able.
And first, the Convocation appointed a com
mittee in the year of our Lord 1537, to com
pose a book, which was called, " The godly
and pious institution of a Christen man :" con
taining a declaration of the Lord's Prayer, the
Ave Maria, the Creed, the Ten Command
ments, and the Seven Sacraments, &c, which
book was again published in the year 1540,
and 1543, with corrections and alterations,
under the title of " A necessary doctrine and
erudition for any Christen man :" and, as it is
expressed in that preface, was " set furthe by
the King, with the advyse of his Clergy ; the
Lordes bothe spirituall and temporall, with
the nether house of Parliament, having both
sene and lyked it very well."
Also in the year 1540, a committee of

INTRODUCTION.

xi

bishops and divines was appointed by King
Henry VIII, at the petition of the Convoca
tion, to reform the rituals and offices of the
Church. And what was done by this com
mittee for reforming the offices was reconsid
ered by the Convocation itself two or three
years afterwards, namely, in February 1542-3.
And in the next year the King and his Clergy
ordered the prayers for processions, and lita
nies, to be put into English, and to be pub
lickly used. And finally, in the year 1545,
the King's Primer came forth, wherein were
contained, amongst other things, the Lord's
Prayer, Creed, Ten Commandments, Venite,
Te Deum, and other hymns and collects in
English ; and several of them in the same ver
sion in which we now use them. And this is
all that appears to have been done in relation
to liturgical matters in the reign of King
Henry VIII.
In the year 1 547, the first of King Edward
VI, December the second, the Convocation
declared the opinion, "nullo reclamante," that
the Communion ought to be administered to
all persons under "both kinds." Whereupon
an Act of Parliament was made, ordering the
Communion to be so administered. And then
a committee of bishops, and other learned di
vines, was appointed to compose " an uniform
order of Communion, according to the rules
of Scripture, and the use of the primitive
Church." In order to this, the committee
repaired to Windsor castle, and in that retire
ment, within a few days, drew up that form
which is printed in Bishop Sparrow's collec
tion. And this being immediately brought
into use, the next year the same persons, be
ing impowered by a new commission, pre
pared themselves to enter upon a yet nobler
work ; and in a few months' time finished the
whole Liturgy, by drawing up public offices
not only for Sundays and Holidays, but for
Baptism, Confirmation, Matrimony, Burial
of the Dead, and other special occasions ; in
which the forementioned office for the holy
Communion was inserted, with many altera
tions and amendments. And the whole book
being so framed, was set forth " by the com
mon agreement and full assent both of the

Parliament and Convocations provincial;" that
is, the two Convocations of the provinces of
Canterbury and York.
The committee appointed to compose this
Liturgy were,
1. Thomas Cranmer, Archbishop of Can
terbury ; who was the chief promoter of our
excellent Reformation; and had a principal
hand, not only in compiling the Liturgy, but
in all the steps made towards it. He died a
martyr to the religion of the Reformation,
which principally by his means had been estab
lished in the Church of England ; being burnt
at Oxford in the reign of Queen Mary, March
21, 1556.
2. Thomas Goodrich, Bishop of Ely.
3. Henry Holbech, alias Randes, Bishop of
Lincoln. 4. George Day, Bishop of Chichester.
5. John Skip, Bishop of Hereford.
6. Thomas Thirlby, Bishop of Westmin
ster. 7. Nicholas Ridley, Bishop of Rochester,
and afterwards of London. He was esteem
ed the ablest man of all that advanced the Re
formation, for piety, learning, and solidity of
judgment. He died a martyr in Queen Ma
ry's reign, being burnt at Oxford, October 1 6,
1555. 8. Dr. William May, Dean of St. Paul's,
London, and afterwards also Master of Queen's
College in Cambridge.
9. Dr. John Taylor, Dean, afterwards Bi
shop, of Lincoln. He was deprived in the
beginning of Queen Mary's reign, and died
soon after.
10. Dr. Simon Heynes, Dean of Exeter.
1 1 . Dr. John Redmayne, Master of Trinity
College in Cambridge, and Prebendary of
Westminster. 12. Dr. Richard Cox, Dean of Christ
Church in Oxford, Almoner and Privy Coun
sellor to King Edward VI. He was deprived
of all his preferments in Queen Mary's reign,
and fled to Frankfort ; from whence returning
in the reign of Queen Elizabeth, he was con
secrated Bishop of Ely.
13. Mr. Thomas Robertson, Archdeacon of
Leicester.

Xll

INTRODUCTION.

The commissioners met in May, 1548.
Having agreed to change nothing for the sake
of change, but merely to endeavour, as far as
circumstances would admit, to bring every
thing back to the standard of the purer ages
of the Gospel, by abolishing the erroneous
doctrines, and in particular the unnecessary
ceremonies, which Popery had introduced,
they proceeded to examine the Breviaries,
Missals, and Rituals, together with the books
of other offices at that time in use. These
they compared with ancient Liturgies, and
the writings of the fathers. Whatever they
found consonant to the doctrine of Scripture,
and the worship of early christian churches,
they generally retained, and frequently im
proved. But they rejected the numerous cor
ruptions, and superstitious innovations that had
been gradually brought in during the latter
ages. The compilers, it is generally said, began
with the morning Prayer. I do not know
that any one, either of our ritualists, or com
mentators on the Liturgy, has described the
office of Mattins, or Morning Prayer, as this
service was performed in the Church of Eng
land prior to the reformation. A general and
summary account of it may therefore gratify
curiosity, where easy access cannot be had to
the books in which it is ordained. Such an
account will illustrate the principles upon
which the leaders of our reformation proceed
ed : and a comparison of ancient mattins, with
the mattins in Edward's first book, will prove,
that the object of the compilers of our Liturgy,
was, according to their own account, "neither
to please those who were so addicted to their
old customs, that they thought it a great mat
ter of conscience to depart from a piece of the
least of their ceremonies," nor, "on the other
hand, those who would innovate all things,
and liked nothing that was not new. They
attempted "not so much to satisfy either of
these parties, as to please God, and profit them
both." Mattins, at this time, began with the Lord's
Prayer, Hail Mary, and the Creed, which
were said with a low voice, or privately, by
the priest and people, all kneeling. Then, all

standing up, the four versicles, which in our
office follow the Lord's Prayer, are said with
a loud voice by the priest and people alter
nately. When the priest pronounces the first
versicle, " O Lord, open thou my lips," he is
directed by the rubric, with his thumb to
sign his mouth with the sign of the cross;
and at the third versicle, " O God, make speed
to save me," he is, with his right hand, to
cross himself from his forehead to his breast
in one direction, and in a transverse line from
the left shoulder to the right. After the
versicles, follow Gloria Patri, and in general.
Allelujah. Between Allelujah, and the, invi-
tatory psalm, or Venite exultemus, comes the
Invitatory, which varies according to the sea
son, or day. After Venite, follows a metrical
hymn. Then psalms are recited, and lessons
read. In this part of the service there is con
siderable variety on different days.
Thus was our excellent Liturgy compiled
by martyrs and confessors, together with divers
other learned bishops and divines ; and being
revised and approved by the archbishops, bi
shops, and clergy of both the provinces of
Canterbury and York, was then confirmed by
the King and the three Estates in Parliament,
in the year 1548, who gave it this just enco
mium, namely, " which at this time BY THE
AID OF THE HOLY GHOST with uni
form agreement is of them concluded, set
forth, &c." This Common Prayer Book is
frequently called the first Book of Edward
the Sixth ; or the Book of the second year of
Edward the Sixth.
But about the end of the year 1550, or the
beginning of 1551, some exceptions were taken
at some things in this book, which were thought
to savour too much of superstition. To remove
these objections therefore, Archbishop Cran-
mer proposed to review it : and to this end
called in the assistance of Martin Bucer, and
Peter Martyr, two foreigners, whom he had
invited over from the troubles in Germany ;
who, not understanding the English tongue,
had Latin versions prepared for them : one
Alesse, a Scotch divine, translating it on pur
pose for the use of Bucer ; and Martyr being
furnished with the version of Sir John Cheke,

INTRODUCTION.

xin

who had also formerly translated it into Latin.
The following were the most considerable ad
ditions and alterations that were then made ;
some of which must be allowed to be good :
namely, the addition of the Sentences, Exhort
ation, Confession, and Absolution, at the be
ginning of the morning and evening services,
which in the first Common Prayer Book began
with the Lord's Prayer. The other changes
were the removing of some rites and ceremo
nies retained in the former book ; such as the
use of " oil in baptism ;" the " unction of the
sick ;" " prayers for souls departed," both in the
Communion office, and in that for the Burial
of the Dead ; the leaving out of the "invoca
tion of the Holy Ghost" in the consecration of
the eiicharist, and the prayer of " oblation" that
was used to follow it ; the omitting of the ru-
brick, that ordered " water" to be mixed with
wine, with several other less material variations.
The "habits" also, that were prescribed by the
former book, were ordered by this to be laid
aside ; and, lastly, a rubrick was added at the
end of the Communion office to explain the
reason of " kneeling," at the Sacrament. The
book thus revised and altered was again con
firmed in Parliament in the year 1551. It is
frequently called the second Book of Edward
the Sixth, or the Book of the fifth year of Ed
ward the Sixth ; and is very near the same
with that which we now use. But both this,
and the former Act made in 1548, were re
pealed in the first year of Queen Mary, as not
being agreeable to the Romish superstition,
which she was resolved to restore.
When we consider the purity and excellence
of this Liturgy, and its favourable reception,
we are naturally led, to reflect upon the satis
faction and pleasure, with which its venerable
authors must have contemplated the successful
issue of their labours ; and to indulge a secret
wish that they had been permitted to enjoy
upon earth a protracted sense of so sublime a
gratification. — But scarce was this salutary
work completed, when the premature death of
Edward made way for the elevation of Mary
to the throne, and the re-establishment of po
pery in this kingdom.
Though we must lament the fate of such

men, as Cranmer, Ridley, and Latimer, and
execrate the memory of Mary for bringing to
the stake, prelates, to whom the reformation is
so essentially indebted, yet we have reason to
rejoice, that her reign was not of sufficient du
ration to destroy the fruits of their pious in
dustry, and to restore the superstition, and ty
ranny of the church of Rome, which were
now so justly dreaded and abhorred.
But upon the accession of Queen Elizabeth,
the Act of repeal was reversed ; and, in order
to the restoring of the English service, several
learned divines were appointed to take another
review of King Edward's Liturgies, and to
frame from them both a book for the use of
the Church of England. The names of those
who, Mr. Cambden says, were employed, are
these that follow :
Dr. Matthew Parser, afterwards Archbishop
of Canterbury.
Dr. Richard Cox, afterwards Bishop of Ely.
Dr. May.
Dr. Bill.
Dr. James Pilkington, afterwards Bishop of
Durham. Sir Thomas Smith.
Mr. David Whitehead.
Mr. Edmund Grindall, afterwards Bishop of
London, and then Archbishop of Canterbury.
To these, Mr. Strype says, were added Dr.
Edwin Sandys, afterwards Bishop of Worces
ter, and Mr. Edward Guest, a very learned
man, who was afterwards Archdeacon of Can
terbury, Almoner to the Queen, and Bishop of
Rochester, and afterwards of Salisbury. And
this last person, Mr. Strype thinks, had the
main care of the whole business ; being as he
supposes, recommended by Parker to supply
his absence. It was debated at first, which of
the two books of King Edward should be re
ceived ; and Secretary Cecil sent several que
ries to Guest, concerning the reception of some
particulars in the first book ; as prayers for the
dead, the prayer of consecration, the delivery
of the sacrament into the mouth of the com
municant, &c. But however, the second book
of King Edward was pitched upon as the book
to be proposed to the Parliament to be estab
lished, who accordingly passed and command-

xiv

INTRODUCTION.

ed it to be used, " with one alteration or addi
tion of certain lessons to be used on every
Sunday in the year, and the form of the Litany
altered and corrected, and two sentences added
in the delivery of the sacrament to the com
municants, and none other, or otherwise."
The alteration in the Litany here mentioned
was the leaving out of a rough expression,
namely, " From the tyranny of the bishop of
Rome, and all his detestable enormities," which
was a part of the last deprecation in both the
books of King Edward ; and the adding of
those words to the first petition for the Queen,
" strengthen in the true worshipping of thee,
in righteousness and holiness of life," which
were not in before. The two sentences added
in the delivery of the Sacrament were these,
" the body of our Lord Jesus Christ, which
was given for thee ;" or " the blood of our
Lord Jesus Christ, which was shed for thee ;
preserve thy body and soul to everlasting life :"
which were taken out of King Edward's first
book, and were the whole forms then used :
whereas in the second book of that King, these
sentences were left out, and in the room of
them were used, " take, eat," or " drink" this,
with what follows ; but now in Queen Eliza
beth's book both these forms were united.
Though, besides these here mentioned, there
are some other variations in this book from the
second of King Edward : namely, the first ru-
brick, concerning the situation of the chancel
and the proper place of reading divine service,
was altered ; the habits enjoined by the first
book of King Edward, and forbid by the se
cond, were now restored. At the end of the
Litany was added a prayer for the Queen, and
another for the Clergy. And lastly, the rubric
that was added at the end of the Communion
office, in the second book of King Edward
VI, against the notion of our Lord's "real"
and "essential" presence in the holy Sacra
ment, was left out of this. For it being the
Queen's design to unite the nation in one faith,
it was recommended to the divines to see that
there should be no definition made against the
aforesaid notion, but that it should remain as a
speculative opinion, in which every one was
left to the freedom of his own mind.

And in this state the Liturgy continued
without any farther alterations, till the first
year of King James I ; when thc Puritans,
who were now a numerous body, having peti
tioned for a reform of what they termed abuses,
the King appointed a conference to be held at
Hampton Court, between a select number of
bishops and divines of the Established Church
on one side, and the principal leaders among
the Dissenters on the other, before himself as
president, to hear what could be alleged for
their non-conformity, and to judge whether
an accommodation between the parties would
be practicable. The demands of the Puritans
were far too unreasonable to be granted, and
very soon set aside the hope of agreement : —
but their objections may have contributed to
produce some of the following improvements,
which were soon after made in the Liturgy.
In the Morning and Evening Prayers a col
lect, and in the Litany a particular interces
sion, were appointed for the royal family : the
forms of thanksgiving upon several occasions
were then added : the questions and answers
concerning the Sacraments were subjoined "to
the Catechism, which before that time ended
with the answer to the question immediately
following the Lord's prayer : and the adminis
tration of private baptism was by the rubrick
expressly confined to a lawful " minister," to
prevent midwives or laymen from presuming
to baptize. These and some other small addi
tions and improvements were made by the au
thority of King James I, and universally adopt
ed, although they were not ratified by Parlia
ment. The following is a list of the bishops
and other divines of the Church, appointed on
this occasion :
Dr. John Whitgift, Archbishop of Canter-
terbury.
Dr. Richard Bancroft, Bishop of London.
Dr. Tobie Matthews, Bishop of Durham.
Dr. Thomas Bilson, Bishop of Winchester.
Dr. Gervase Babbinton, Bishop of Worces
ter.
Dr. Anthony Rudd, Bishop of St. David's.
Dr. Anthony Watson, Bishop of Chichester.
Dr. Henry Robinson, Bishop of Carlisle.
Dr. Thomas Dove, Bishop of Peterborough.

INTRODUCTION.

xv

Dr. James Mountague, Dean of the Chapel.
Dr. Thomas Ravis, Dean of Christ Church.
Dr. John Bridges, Dean of Sarum.
Dr. Lancelot Andrews, Dean of Westmin
ster.
Dr. John Overall, Dean of St. Paul's.
Dr. William Barlow, Dean of Chester.
Dr. Giles Tompson, Dean of Windsor.
Dr. John King, Archdeacon of Nottingham.
Dr. Richard Field, after Dean of Gloucester.
There was little done in the English Com
mon Prayer Book in King Charles the First's
time : but it may be noticed in passing, that
in the Scotch Common Prayer Book there
were several improvements made, some of
which were taken into the last review, and
more might have been so, but that the nation
was not disposed to receive them, the distem
pers of the late times having prejudiced many
against it. Some of the most remarkable al
terations in this book are : the word " priest"
in the rubricks is changed into "presbyter;"
the Epistles and Gospels are set down accord
ing to the New Translation, as are also the
Hymns and Psalms; "Glory be to thee O
Lord," is ordered to be said before the Gospel,
and " Thanks be to thee, O Lord," after it.
We come, now to a memorable period in
the history of our Liturgy, when the descend
ants and disciples of the Puritans, who had
been so clamorous for a reform of ceremonies,
and what they termed abuses, in the begin
ning of James' reign, were but too successful
in their schemes of innovation. It is gene
rally known that, by their artful machinations,
they contrived to inflame the nation into re
bellion, to overturn the government both in
church and state, and to erect upon its ruins
a Babel of their own. Their triumph how
ever, like that of their infatuated brethren, the
builders of confusion on the plain of Shinar,
was happily not of long duration. So little
reason had the nation at large to be satisfied
with that novel form of government, to which
it was subjected by the regicides, that upon
the decease of the Protector, the presbyterians
themselves were willing to accede to the re-
establishment of the ancient monarchy.
When the restoration of Charles II. began

to be concerted, he published at Breda a de
claration concerning liberty of conscience in
matters of religion. This was done with a
view to soften the animosities that existed be
tween the contending parties, and more espe
cially to conciliate the presbyterians. The
committee of nobles and commons appointed
afterwards to wait upon the king at the Hague,
was accompanied by eight or ten of the most
eminent divines of the presbyterian commun
ion. In a private conference with Charles,
"they declared themselves no enemies to a
moderate episcopacy." The king in return
"assured them, that he had no intention to
impose hard conditions, or embarrass their
consciences : that he would refer the settling
of the matters they mentioned to the two
Houses of Parliament, who were the best
judges of what indulgence or toleration was
necessary for the repose of the kingdom."
At a subsequent private audience they rep
resented to Charles, that "as the Common
Prayer had been discontinued in England for
several years, it might be impolitic for his ma
jesty to revive the use of it in his own chapel
immediately on his return. The people, they
pretended, would be less shocked if some part
of it only were used with other prayers." The
king, with some degree of resentment, observ
ed, that by the liberty he granted them, they
were not authorised to infringe upon his. He
hoped, he said, to find the Liturgy regularly
received in many places, and, that in his own
chapel, he would suffer no other form of wor
ship." The ministers, though disappointed by
the king's firmness, proceeded to importune,
"that his majesty's chaplains might discontinue
the surplice, because the sight of the habit
would give offence to the people." The king
said, " the surplice had always been reckoned a
decent habit ; that though for the present he
might be obliged to connive at disorder, he
would never abet irregularity by his own prac
tice, nor discountenance the ancient and lauda
ble customs of the church, in which he had
been educated."
At the return of the king, the church re
vived with the monarchy : but its revival was
riot effected without some struggle and oppo-

XVI

INTRODUCTION.

sition. For more than fourteen years had the
hierarchy been broken down, and the Liturgy
laid aside. A very different form of ecclesias
tical government, and of public worship, now
prevailed. Various other circumstances con
curred to form a prospect extremely favoura
ble to the presbyterians. The nine bishops,
however, that survived the usurpation, were
speedily reinstated, six others were soon after
consecrated, and in a short time all the sees
were filled.
On the 25th of October, 1660, came forth
the king's Declaration respecting ecclesiastical
affairs, in which a promise was made, that the
Liturgy should be reviewed by an equal num
ber of divines of both persuasions. And on the
25th of March following, 42 commissioners,
that is, 21 episcopalians, and 21 presbyterians,
including the assistants on both sides, were con
stituted by letters patent. The commissioners
were enjoined " to meet at the Master's lodg
ing in the Savoy, and to take into consideration
the several directions, rules, forms of prayer,
and things in the Common Prayer contained,
to review the same, comparing them with the
most ancient Liturgies ; to advise upon the ex
ceptions and objections that might be made,
and if occasion should require, to make such
reasonable corrections and amendments as they
might judge useful and expedient for giving
satisfaction to tender consciences and restoring
unity ; but avoiding all unnecessary abbrevia
tions of the forms and Liturgy, so long re
ceived in the Church of England."
The names of the commissioners are as fol
lows :

On the Episcopalian side.
PRINCIPALS.
Dr. Fruen, Archb. of Y'k.
Dr. Sheldon, Bp. of Lond.
Dr. Cosin, Bp. of Durham.
Dr. Warner, Bp. of Roch.
Dr. King. Bp. of Chiches.
Br. Henchman, Bp. of Sar.
Dr. Morley, Bp. of Wore.
Dr. Sanderson, Bp. of Lin.
Dr. Laney, Bp. of Peterb.
Dr. Walton, Bp. of Chest.
Dr. Stern, Bp. of Carlisle.
Dr. Gauden, Bp. of Exet.

On the Presbyterian side.
PRINCIPALS.
Dr. Reynolds, Bp. of Nor.
Dr. Tuckney.
Dr. Conant.
Dr. Spur stow.
Dr. Wallis.
Dr. Manton.
Mr. Calamy.
Mr. Baxter.
Mr. Jackson.
Mr. Case.
Mr. Clark.
Mr. Newcomen.

On the Episcopalian side.

On the Presbyterian side

COADJUTORS.

COADJUTORS.

Dr. Earles, Dn. of West.

Dr. Horton.

Dr. Heyliti.

Dr. Jacomb.

Dr. Hackett.

Mr. Bates.

Dr. Barwick.

Mr. Rawlinson.

Dr. Gunning.

Mr. Cooper.

Dr. Pearson.

Dr. Lightfoot.

Dr. Pierce.

Dr. Collins.

Dr. Sparrow.

Dr. Woodbridge.

Mr. Thorndike.

Mr. Drake.

These commissioners had several meetings
at the Savoy, but all to very little purpose :
the Presbyterians heaped together all the old
scruples that the Puritans had for above a hun
dred years been raising against the Liturgy,
and, as if they were not enough, swelling the
number of them with many new ones of their
own. To these, one and all, they demanded
compliance on the Church side, and would
hear of no contradiction even in the minutest
circumstances. But the completest piece of
assurance was the behaviour of Baxter, who
(though the King's commission gave them no
farther power, than " to compare the Common
Prayer Book with the most ancient Liturgies
that had been used in the Church, in the most
primitive and purest times ;" requiring them
" to avoid, as much as possible, all unnecessary
alterations of the Forms and Liturgy, where
with the people were altogether acquainted,
and had so long received in the Church of
England") would not so much as allow that
our Liturgy was capable of amendment, but
confidently pretended to compose a new one
of his own, without any regard to any other
Liturgy whatsoever, either modern or ancient ;
which, together with the rest of the Commis
sioners on the Presbyterian side, he offered to
the bishops, to be received and established in
the room of the Liturgy. Such usage as this,
we may reasonably think, must draw the dis
dain and contempt of all that were concerned
for the Church. So that the conference broke
up, without any thing done, except that some
particular alterations were proposed by the
Episcopal divines, which, the May following,
were considered and agreed to by the whole
Clergy in Convocation. The principal of

INTRODUCTION.

xvii

them were, that several Lessons in the Calen
dar were changed for others more proper for
the days; the "prayers for particular occa
sions" were disjoined from the Litany ; and
the two prayers to be used in the Ember-
weeks, the prayer for the parliament, and that
for "all conditions of men," and the "general
thanksgiving," were added : several of the
Collects were altered ; the Epistles and Gos
pels were taken out of the last translation of
the Bible, being read before according to the
old translation: the office for "Baptism of
those of riper years," the two psalms pre
fixed to the lessons in the Burial Service, and
the "Forms of Prayer to be used at Sea," for
"the Martyrdom of King Charles the First,"
and for "the Restoration of the Royal Family,"
were all added. There were also several other
less material additions : and through the whole
service, ambiguities were removed, and vari
ous improvements were made; for a more
particular account of which the reader is re
ferred to the Preface to the Common Prayer
Book. In a word, the whole Liturgy was
then brought to that state in which it now
stands; and was unanimously subscribed by
both houses of Convocation, of both provinces,
on Friday the 20th of December, 1661. And
being brought to the House of Lords the
March following, both Houses very readily
passed an Act for its establishment ; and the
Earl of Clarendon, then High Chancellor of
England, was ordered to return the thanks of
the Lords to the Bishops and Clergy of both
provinces, for the great care and industry
shown in the review of it. Shepherd, Wheat-
ly, Dr. Nicholls, Bp. Tomline.

To the foregoing historical account of the
origin and progressive formation ofthe English
Liturgy, it may be proper to subjoin a brief
notice of the alterations, that have been thought
expedient, in accommodating it to the circum
stances ofthe American branch ofthe Church.
In the progress of the revolutionary war,
the Episcopal Church, in this country, was re
duced to a melancholy state of depression and
desolation. Her places of public worship were
in ruins, her clergy greatly diminished in num

ber, and her scattered Congregations without
any regular organization, or bond of union.
The first measures towards the re-establish
ment of the Church, originated in Connecti
cut. In March, of the year 1783, there was
a meeting of the Clergy, which resulted in re
commending the Rev. Dr. Samuel Seabury to
the English Bishops, for consecration to the
Episcopate ; as a preparatory step to the regu
lar organization of the Church in this State.
On the 13th of August, in the same year,
there was a Convention of the friends of the
Church in the State of Maryland. The chief
measure of this body, was the making of " A
declaration of certain fundamental rights and
liberties of the Protestant Episcopal Church of
Maryland." In one of the articles of this in
strument it is declared that " it will be the duty
of the said Church, when duly organized, and
represented in Convention, to revise her Lit
urgy, forms of prayer, and public worship ; in
order to adapt the same to the late Revolution,
and to other local circumstances of America ;
which, it is humbly conceived, will, and may
be done, without any other or farther depart
ure from the venerable order and beautiful
forms of worship of the Church from which
we sprung, than may be found expedient in the
change of our situation from a daughter to a
sister Church." At a subsequent Convention,
in June 1784, the articles of this declaration
were again approved, and certain fundamental
principles of ecclesiastical government were
framed and agreed* to.
In Pennsylvania there was a Convention of
the Church, held at Philadelphia, in May 1784.
Among other principles agreed on by this body,
it was determined " That the doctrines of the
Gospel be maintained, as now professed by the
Church of England ; and uniformity of wor
ship continued, as near as may be, to the Lit
urgy of the said Church."
In September 1 784, a meeting of the Clergy
of Massachusetts was held in Boston, where
measures were adopted of a similar nature with
those agreed upon in Pennsylvania ; and among
others, a Resolution in the same words which
have just been quoted.
The first step of a general nature, in relation

XVIH

INTRODUCTION.

to the organization of the Church in this coun
try, was taken at a meeting of several of the
Clergy, convened at New-Brunswick, N. Jer
sey, on the 13th of May 1784, on the business
of the society for the support of Widows and
Children of deceased Clergymen. Here it
was determined to procure a more general
meeting from the several States in the Union,
to be held at New- York, on the 5th of the en
suing October ; not only in relation to the ob
jects of the Society, but " to confer and agree
on some general principles of an union of the
Episcopal Church throughout the States." A
meeting was held accordingly. And though
the members were clothed with no legislative
powers, they with great unanimity, agreed
upon a few general principles, to be recom
mended to the several States, as the ground
on which a future ecclesiastical government
should be established. These principles con
tained an approbation of Episcopacy, and of
the Book of Common Prayer, and provided
for a representative body of the Church, con
sisting of clergy and laity. The fourth arti
cle provided, "That the said Church shall
maintain the doctrines of the Gospel, as now
held by the Church of England ; and shall ad
here to the Liturgy of the said Church, as far as
shall be consistent with the American Revolu
tion, and the Constitutions of the respective
States." Pursuant to the recommendations of this
meeting a Convention assembled at Philadel
phia on the 27th of September, 1786, consist
ing of clerical and lay deputies, from seven of
the thirteen, United States ; viz. From New-
York to Virginia, inclusive, with the addition
of South Carolina. They applied themselves
in the first place, to the making of such altera
tions in the Book of Common Prayer, as were
necessary in order to accommodate it to the
late changes in the State.
The alterations then adopted, were as fol
lows: viz.
1 . In the versicles after the Creed and Lord's
Prayer, the words O Lord, save the King,
were changed to 0 Lord, bless and preserve
these United States.
2. The Prayers for the Royal Family, in the

Morning and Evening Service, were omitted.
3. In the Litany, the 15, 16, 17, and 18th
petitions were omitted ; and instead of the 20,
and 21st petitions, the following words were
substituted : — that it may please thee to endue
the Congress of the United States, and all
others in authority, legislative, executive, and
judicial, with grace, wisdom, and understand
ing, to execute justice and maintain truth.
4. In pases when the Litany is not to be
said, the Prayer for the high courts of Parlia
ment, was altered to a Prayer for Congress,
nearly in the words in which it now stands in
our occasional prayers. And the Prayer for
the King's majesty, was changed to a prayer
for the civil rulers of the United States, of the
same tenor as that now entitled a Prayer for
the President of the United States, and all in
civil authority.
5. In the Communion Service, the first col
lect for the King was omitted ; and the second
altered so as to apply to the rulers of these
States. 6. In the answer, in the Catechism, to the
question — " what is thy duty towards thy
neighbour?" Instead of the words to honour
and obey the King, was substituted to honour
and obey my civil rulers, <$"c.
7. The observation of the 5th of Novem
ber, the 30th of January, the 29th of May,
and the 25th of October, were directed to be
discontinued. 8. In the forms of Prayer to be used at sea,
two of the collects -were so altered that the
words referring to the King and government
of Great Britain, were made to apply to our
own country.
Besides the foregoing alterations, the Con
vention went extensively into the further re
view of the Prayer Book, Offices, and Arti
cles ; and proposed the result of their delibe
rations to the consideration of the Church, to
be acted upon at a future Convention. These
alterations were printed, and acquired the name
of the proposed Book.
The two next Conventions, the first of which
met at Philadelphia the 20th of June, 1786,
and the other at Wilmington, Delaware, the
10th of October in the same year, were chiefly

INTRODUCTION.

xix

occupied in measures to obtain the Episcopacy
in this country. At the latter meeting, how
ever, the Nicene Creed, which had been omit
ted in the proposed Book, was again restored
by general consent, while the Athanasian
Creed was rejected.
At a meeting of the General Convention at
Philadelphia, commencing the 29th of Sep
tember 1789, the Liturgy underwent a general
revision. It was now that a house of Bishops
was for the first time formed, as a distinct
branch of the Convention, although two of
them only were present — Bishops White and
Seabury. "The principal act of this session," says
Bishop White, in his Memoirs of the Church,
"was the preparing of the book of Common
Prayer, as now the established Liturgy of the
Church. The Journal shows that some parts
of it were drawn up by the house of clerical
and lay deputies, and other parts of it, by the
house of Bishops. In the latter, owing to the
smallness of the number, and a disposition in
both of them to accommodate, business was
dispatched with great celerity; as must be
seen by any one, who attends to the pro
gress of the subjects recorded on the Journal.
To this day, there are recollected with satis
faction, the hours which were spent with
Bishop Seabury, on the important objects
which came before them ; and especially the
christian temper which he manifested all
along." .
At the General Convention in 1792, the
Ordinal was revised ; and underwent a few
alterations which seemed necessary to accom
modate it to local circumstances. And at the
Convention of 1795, a service was prescribed
for the consecration of a Church or Chapel.
It is substantially the same with a service com
posed by Bishop Andrews, in the reign of
James the First ; and since commonly used
by the English Bishops in such consecrations ;
but without the authority of Convocation, or
act of Parliament.
It was not till the Convention of 1801,
that the subject of the Articles was definitive
ly settled. "After repeated discussions and
propositions, it had been found, that the doc

trines of the Gospel, as they stand in the 39
Articles of the Church of England, with the
exception of such matters as are local, were
more likely to give general satisfaction, than
the same doctrines in any new form that might
be devised. The former were, therefore,
adopted by the two houses of Convention,
without the altering of even the obsolete dic
tion of them ; but with notices of such chan
ges as change of situation had rendered neces
sary. Exclusive of such, there is one excep
tion ; that of adapting the article concerning
the creeds, to the former exclusion of the
Athanasian." (8.)
At the next triennial Convention in 1804,
an Office of Institution was framed, to be used
at the Induction of Ministers to the rector
ship of churches. And at the Convention of
1808, thirty Hymns, were added to the Book
of Psalms and Hymns. Since which time,
no changes have been made in our Liturgy.
With respect to the more considerable al
terations, those which were made by the Gen
eral Convention of 1789, it is not thought
necessary to go into a detail of them in this
place. The greater part of them were mere
verbal emendations, or such only as were ren
dered necessary by the change of political re
lations. Those which are most deserving of
notice, will be pointed out in the course of
the subsequent Commentary, together with the
considerations on which they were founded.
In all the deliberations of the several Con
ventions, the object kept in view, says Bishop
White, " was the perpetuating of the Episco
pal Church, on the ground of the general prin
ciples which she had inherited from the
Church of England ; and of not departing
from them, except so far as local circumstan
ces required, or some very important cause
rendered proper. To those acquainted with
the Church of England, it must be evident,
that the object here stated was accomplished
on the ratification of the Articles."
The foregoing summary is taken chiefly
from Bp. White's valuable "Memoirs of the
Protestant Episcopal Church."
 T. C. B.
(8.) Bishop White's Memoirs, p. 28.

New-Haven, January 20, 1823.
I DO hereby certify that the Text of this edition of the Book of
Common Prayer, and Administration of the Sacraments, &c. has been
compared and corrected by a Standard Book, and is permitted to be pub
lished as an edition duly compared and corrected by a suitable person
appointed for that purpose. THOMAS C. BROWNELL,
Bishop of the Protestant Episcopal Church
in the State of Connecticut.

TABLE OF CONTENTS. (1

1 THE Ratification of the Book of Com
mon Prayer.
2 The Preface.
3 The order how the Psalter is appointed to
be read.
4 The Order how the Rest of the Holy
Scripture is appointed to be read.
5 Tables of Lessons of Holy Scripture to
be read at Morning and Evening Prayer,
throughout the year.
6 The Calendar. "
7 Tables and Rules for the Moveable and
Immoveable Feasts, together with the
Days of Fasting and Abstinence through
out the year.
8 Tables for finding the Holy-Days.
9 The Order for Daily Morning Prayer.
10 The Order for Daily Evening Prayer.
11 Prayers and Thanksgivings upon several
Occasions, to be used before the two final
Prayers of Morning and Evening Service.
12 The Collects, Epistles, and Gospels, to be
used throughout the year.
13 The Order for the Administration of the
Lord's Supper, or Holy Communion.
14 The Ministration of Public Baptism of
Infants, to be used in the Church.
15 The Ministration of Private Baptism of
Children in Houses.

16 The Ministration of Baptism to such as
are of Riper Years, and able to answer
for themselves.
17 A Catechism ; that is to say, an instruction
to be learned by every person before he be
brought to be confirmed by the Bishop.
18 The Order of Confirmation, or Laying on
of Hands, upon those that are baptized,
and come to Years of Discretion.
19 The Form of Solemnization of Matri
mony.
20 The Order for the Visitation of the Sick.
21 The Communion of the Sick.
22 The Order for the Burial of the Dead.
23 The Thanksgiving of Women after Child-
Birth ; commonly called the Churching of
Women.
24 Forms of Prayer to be used at Sea.
25 A form of Prayer for the Visitation of
Prisoners.
26 A Form of Prayer and Thanksgiving
to Almighty God, for the Fruits of the'
Earth, and all other Blessings of his mer
ciful Providence.
27 Forms of Prayer to be used in Families.
28 Selections of Psalms, to be used instead of
the Psalms for the Day, at the Discretion
of the Minister.
29 The Psalter or Psalms of David.

(l.) In some Editions ofthe Book of Common Prayer, the Editors have framed the " Table of Contents,"
according to their respective judgments, and not according to the standard Edition, which ends with "The Psal
ter or Psalms of David," not including the Metre Psalms. It must be evident, that the comprehending of any
document under the same cover with the Book of Common Prayer, does not constitute it a part thereof, al
though set forth under the same authority. As much misunderstanding and inconvenience may arise from the
misnomers stated, the matter is noticed, with the hope of its being a caution against the like mistake in future.
Bishop White.
4

THE RATIFICATION OF THE BOOK OF COMMON PRAYER,
BY THE BISHOPS, THE CLERGY, AND THE LAITY, OF THE PROTESTANT EPISCOPAL CHURCH
IN THE UNITED STATES OF AMERICA, IN CONVENTION, THIS SIXTEENTH
DAY OF OCTOBER, IN THE YEAR OF OUR LORD, ONE THOUSAND
SEVEN HUNDRED AND EIGHTY-NINE:

PREFACE.

IT is a most invaluable part of that blessed liberty wherewith Christ hath made us free,
that in his worship, different forms and usages may without offence be allowed, provided the
substance of the faith be kept entire ; and that, in every Church, what cannot be clearly deter
mined to belong to Doctrine must be referred to discipline ; and therefore, by common consent
and authority, may be altered, abridged, enlarged, amended, or otherwise disposed of, as may
seem most convenient for the edification of the people, "according to the various exigencies of
times and occasions."
The Church of England, to which the Protestant Episcopal Church in these States is indebt
ed, under God, for her first foundation and a long continuance of nursing care and protection,
hath, in the Preface of her Book of Common Prayer, laid it down as a Rule, that "The Par
ticular Forms of Divine Worship, and the rites and ceremonies appointed to be used therein,
being things in their own nature indifferent and alterable, and so acknowledged, it is but reason
able that, upon weighty and important considerations, according to the various exigencies of
times and occasions, such changes and alterations should be made therein, as to those who are in
places of authority should from time to time, seem either necessary or expedient." *
The same Church hath not only in her Preface, but likewise in her Articles and Homilies, de
clared the necessity and expediency of occasional alterations and amendments in her Forms of
Public Worship; and we find accordingly, that, seeking to "keep the happy mean between too
much stiffness in refusing, and too much easiness in admitting variations in things once advised
ly established, she hath, in the reign of several Princes, since the first compiling of her Liturgy
in the time of Edward the Sixth, upon just and weighty considerations her thereunto moving,
yielded to make such alterations in some particulars, as in their respective times were thought
Convenient ; yet so as that the main body and essential parts of the same (as well in the chief est
materials, as in the frame and order thereof) have still been continued firm and unshaken."
Her general aim in these different Reviews and alterations hath been, as she farther declares
in her said Preface, " to do that which, according to her best understanding, might most tend to
the preservation of peace and unity in the Church ; the procuring of reverence, and the exciting
of piety and devotion in the worship of God ; and, finally, the cutting off occasion, from them
that seek occasion, of cavil or quarrel against the Liturgy." And although, according to her
judgment, there be not " any thing in it contrary to the Word of God, or to sound doctrine, or
which a godly man may not with a good conscience use and submit unto, or which is not fairly
* See the Prefaces to the English Liturgy, which are subjoined. — T. C. B.

xxiv PREFACE.
defensible, if allowed such just and favourable construction, as, in common equity, ought to be
allowed to all human writings ;" yet upon the principles already laid down, it cannot but be
supposed, that further alteration would in time be found expedient. Accordingly, a commis
sion for a review was issued in the year 1689 : But this great and good work miscarried at that
time ; and the Civil Authority has not since thought proper to revive it by any new Commission.
But when in the course of Divine Providence, these American States became independent
with respect to Civil Government their Ecclesiastical Independence was necessarily included ;
and the different religious denominations of Christians in these States were left at full and equal
liberty to model and organize their respective Churches, and forms of worship, and discipline, in
such manner as they might judge most convenient for their future prosperity ; consistently with
the Constitution and Laws of their Country.
The attention of this Church was, in the first place, drawn to those alterations in the Liturgy
which became necessary in the prayers for our Civil Rulers, in consequence of the Revolution.
And the principal care herein was to make them conformable to what ought to be the proper
end of all such prayers, namely, that " Rulers may have grace, wisdom, and understanding, to
execute justice, and to maintain truth ;" and that the People "may lead quiet and peaceable lives,
in all Godliness and honesty."
But while these alterations were in review before the Convention, they could not but, with
gratitude to God, embrace the happy occasion which was offered to them (uninfluenced and un
restrained by any worldly authority whatsoever) to take a further review of the Public Service,
and to establish such other alterations and amendments therein as might be deemed expedient.
It seems unnecessary to enumerate all the different alterations and amendments. They will
appear, and it is to be hoped, the reasons of them also, upon a comparison of this with the Book
of Common Prayer of the Church of England. In which it will also appear, that this Church
is far from intending to depart from the Church of England in any essential point of doctrine,
discipline, or worship ; or farther than local circumstances require.
And now, this important work being brought to a conclusion, it is hoped the whole will be re
ceived and examined by every true member of our Church, and every sincere christian, with a
meek, candid, and charitable frame of mind ; without prejudice or prepossessions ; seriously con
sidering what Christianity is, and what the truths of the Gospel are ; and earnestly beseeching
Almighty God, to accompany with his blessing every endeavour for promulgating them to man
kind in the clearest, plainest, most affecting, and majestic manner, for the sake of Jesus Christ,
our blessed Lord and Saviour.

THE PREFACE

do.

To the English Book of Common Prayer, as revised in the reign of. K. Charles II.
IN THE YEAR 1661.

IT hath been the wisdom of the Church of England,
ever since the first compiling of her publick Liturgy,
to keep the mean between the two extremes, of too
much stiffness in refusing, and too much easiness in ad
mitting any variation from it. For, as on the one side
common experience sheweth, that where a change hath
been made of things advisedly established (no evident
necessity so requiring) sundry inconveniences have
thereupon ensued; and those many times more and
greater than the evils, that were intended to be remedi
ed by such change : So on the other side, the particular
Forms of Divine worship, and the Rights and Ceremo
nies appointed to be used therein, being things in their
own nature indifferent, and alterable, (2.) and so ac
knowledged ; it is but reasonable, that upon weighty
and important considerations, according to the various
exigency of times and occasions, such changes and al
terations should be made therein, as to those that are in
place of Authority should from time to time seem either
necessary or expedient. Accordingly we find, that in
the Reigns of several Princes of blessed memory since
the Reformation, the Church, upon just and weighty
considerations her thereunto moving, hath yielded to
make such alterations in some particulars, as in their
respective times were thought convenient : Yet so, as
that the main Body and Essentials of it (as well in the
chiefest materials, as in the frame and order thereof)
have still continued the same unto this day, and do yet
(1.) This Preface was written after the review ofthe
Common Prayer in 1661 ; it is said to have been drawn
up by Dr. Sanderson, then bishop of Lincoln ; and it
should seem by the style to be his. However no men
tion of his being the author of it is made in the Acts of
the upper House of Convocation. It is there only said,
that, " on Monday the 2d of December, The Preface or
Introduction to the Common Prayer Book was brought
in and read." It was referred to a committee of the
Upper House the same day to consider of it : who were
Dr. Matthew Wrenn, bishop of Ely; Dr. Robert Ski™
ner, bishop of Oxen ; Dr. Humphrey Henchman, bishop
of Sarum; and Dr. George Griffith, bishop of St.
Asaph. On the 13th of that month the Acts say, some
amendments were made to the Preface. Dr. Niclwlls.
(2.) It is inconceivable what difficulties the bishops
at that time had to contend with, about making the al
terations. They were not only to conquer their own
former resentments and the quick remembrance of their
sufferings, together with the unreasonable demands of
•the Presbyterian party ; but they had the Court to deal
with likewise, who pushed on to all acts of severity, but

stand firm and unshaken, notwithstanding all the vain
attempts and impetuous assaults made against it, by
such men as are given to change, and have always dis
covered a greater regard to their own private fancies
and interests, than to that duty they owe to the publick.
By what undue means, and for what mischievous
purposes the use of the Liturgy (though enjoined by the
Laws of the Land, and those Laws never yet repealed)
came, during the late unhappy confusions, to be discon
tinued, is too well known to the world, and we are not
willing here to remember. But when upon His Majesty's
happy Restoration, it seemed probable, that, amongst
other things, the use of the Liturgy would also return
of course (the same having never been legally abolished)
unless some timely means were used to prevent it ; those
men who, under the late usurped powers, had made it a
great part of their business to render the people disaf
fected thereunto, saw themselves in point of reputation
and interest concerned (unless they would freely ac
knowledge themselves to have erred, which such men
are very hardly brought to do) with their utmost en
deavours to hinder the restitution thereof. In order
whereunto divers Pamphlets were published (3.) against
the Book of Common Prayer, the old objections mus
tered up, with the addition of some new ones, more than
formerly had been made, to make the number swell. —
In fine, great importunities were used to His Sacred
Majesty, (4.) that the said Book might be revised, and
were willing to let the odium thereof remain with the
clergy. And by the management of some great per
sons, then in power, the minds of the episcopal clergy
and zealous conformists were so wrought up, upon the
talk of these alterations, that the bishops, who were
concerned in them, found it a difficult matter to manage
the temper of their ownfriends. This was the occasion
of this apologetical expression in the Preface, for the
alterations they had made. And the assertion, that
" ceremonies in their own nature are indifferent and al
terable," is grounded on the doctrine ofthe 34th Article
of our Church. Dr. JYicholls.
(3.) The pamphlets, here pointed at, seem to be " The
exceptions against the Common Prayer," London, in
1661 ; and the " Reply to the Bishops' Answer to the
Exceptions." Dr. Nicholls.
(4.) What these were, is to be seen in the two " Pa
pers of Proposals, concerning the discipline and cere
monies of the Church of England, humbly presented
to his Majesty, by the reverend ministers of the Pres
byterian persuasion;" London, printed in the year
1661. Dr. Nicholls.

XXVI

ENGLISH PREFACE.

such Alterations therein, and Additions thereunto made,
as should be thought requisite for the ease of tender
Consciences : whereunto His Majesty, out of his pious
inclination to give satisfaction (so far as could be rea
sonably expected) to all his subjects of what persuasion
soever, did graciously condescend.
In which review we have endeavoured to observe the
like moderation, as we find to have been used in the like
case in former times. And therefore of the sundry al
terations proposed unto us, we have rejected all such as
were either of dangerous consequence (as secretly strik
ing at some established Doctrine, or laudable Practice
of the Church of England, or indeed of the whole Cath-
olick Church of Christ) or else of no consequence at all,
but utterly frivolous and vain. But such Alterations
as were tendered to us (by what persons, under what
pretences, or to what purpose soever tendered) as seem
ed to us in any degree requisite or expedient, we have
willingly, and of our own accord assented unto : not en
forced so to do by any strength of Argument, convincing
us ofthe necessity of making the said Alterations : For
we are fully persuaded in our judgments (and we here
profess it to the world) that the Book, as it stood before
established by law, doth not contain in it any thing con
trary to .the Word of God, or to sound Doctrine, or
Avhich a godly man may not with a good Conscience use
and submit to, or which is not fairly defensible against
any that shall oppose the same ; if it shall be allowed
such just and favourable construction as in common
equity ought to be allowed to all human Writings, es
pecially such as are set forth by Authority, and even to
the very best translations of the holy Scripture itself.
Our general aim therefore in this undertaking was, not
to gratify this or that party in any of their unreasonable
demands ; but to do that, which to our best understand
ings we conceived might most tend to the preservation
of Peace and Unity in the Church ; the procuring of
Reverence, and exciting of Piety and Devotion in the
publick Worship of God ; and the cutting off occasion
from them that seek occasion of cavil or quarrel against
the Liturgy of the Church. And as to the several va
riations from the former Book, whether by Alteration,
Addition, or otherwise, it shall suffice to give this gene
ral account, That most of the Alterations were made,
either first, for the better direction of them that are to
officiate in any part of Divine Service ; which is chiefly
done in the Calendars and Rubricks : (5.) or secondly,
for the more proper expressing of some words or phrases
of ancient usage in terms more suitable to the language
of the present times, and the clearer explanation of
(5.) Rubricks are the rules or orders, directing how,
when, and where all things in divine service are to be
performed ; which for distinction were formerly printed
in a red character, as now in an Italick, and therefore
called " Rubricks," from Rubrica, which in Latin sig
nifies a red colouring, vermillion, &c. Dr. Bisse. —
The Rubricks of the Missal and other Romish offices
are still printed in red characters. In our older Books
of Common Prayer the Rubricks are distinguished from
the text by appearing in a smaller type. In the books
of the 17th century the Rubricks are generally printed
in Roman letters, while the Liturgy itself remains in
the old English or the black letter. In this manner

some other words and phrases, that were either of doubt
ful signification, or otherwise liable to misconstruction :
or thirdly, for a more perfect rendering of such portions
of holy Scripture, as are inserted into the Liturgy ;
which, in the Epistles and Gospels especially, and in
sundry other places, are now ordered to be read accord
ing to the last Translation : and that it was thought con
venient, that some Prayers and Thanksgivings, fitted
to special occasions, should be added in their due places ;
particularly for those at Sea, together with an office for
the Baptism of such as are of riper years : which, al
though not so necessary when the former Book was
compiled, yet by the growth of Anabaptism, through
the licentiousness of the late times crept in amongst us,
is now become necessary, and may be always useful for
the baptizing of Natives in our Plantations, and others
converted to the Faith. If any man, who shall desire
a more particular account of the several Alterations in
any part of the Liturgy, shall take the pains to com
pare the present Book with the former ; we doubt not
but the reason of the change may easily appear.
And having thus endeavoured to discharge our duties
in this weighty affair, as in the sight of God, and to ap
prove our sincerity therein (so far as lay in us) to the
Opnsciences of all men ; although we know it impossible
(in such variety of apprehensions, humours and interests,
as are in the world) to please all ; nor can expect that
men of factious, peevish, and perverse spirits, should be
satisfied with any thing that can be done in this kind by
any other than themselves : (6.) Yet we have good hope,
that what is here presented, and hath been by the Con
vocations of both Provinces with great diligence ex
amined and approved, will be also well accepted and
approved by all sober, peaceable, and truly conscien
tious Sons of the Church of England.

CONCERNING THE SERVICE. (7.)
[Being a Preface to the English Book of Common Prayer,
as first set forth in the reign of K. Edward FT.]
THERE was never any thing by the wit of man so
well devised, or so sure established, which in continu
ance of time hath not been disputed : As, among other
things, it may plainly appear by the Common Prayers
in the Church, commonly called Divine Service. The
first original and ground whereof (8.) if a man would
search out by the ancient Fathers, he shall find, that the
same was not ordained but of a good purpose, and for
e printed the Sealed Books, and the larger editions
' 1662, &c; but in all modern legitimate editions, the
whole of the offices, except the responses, is, I believe,
universally printed in the Roman character, and the
Rubricks in the Italick. Shepherd.
(6.) This stricture seems to be levelled against the
new prayers drawn up by Mr. Baxter, by appointment
of the Presbyterian commissioners, in tlie "Reforma
tion of the Liturgy;" published together with the
" Petition for Peace," London, 1661. Dr. Nicholls.
(7.) This preface was composed by the original com
pilers of the Common Prayer ; only the two last para*
graphs are not in the 1st Book of Ed. VI. Dr. Nicholls.

ENGLISH PREFACE.

XXVII

a great advancement of godliness. For they so order
ed the matter, that all the whole Bible, (or the greatest
part thereof) should be read over once every year ; in
tending thereby, that the Clergy, and especially such as
were Ministers in the congregation, should (by often
reading, and meditation in God's word) be stirred up to
godliness themselves, and be more able to exhort others
by wholesome Doctrine, and to confute them that were
adversaries to the truth ; and further, that the people
(by daily hearing of holy Scripture read in the Church)
might continually profit more and more in the knowl
edge of God, and be the more inflamed with the love of
his true Religion.
But these many years past, this godly and decent or
der of the ancient Fathers hath been so altered, (9.) bro
ken, and neglected, by planting in uncertain Stories,
and Legends, (10.) with multitude of Responds, (11.)
Verses, (12.) vain Repetitions, Commemorations, (13.)
and Synodals, (14.) that commonly when any Book of
the Bible was begun, after three or four Chapters were
read out, all the rest were unread. And in this sort the
(8.) These words are to shew, that the Latin service,
which had been of late years defiled by the mixture of
a great many foul and popish errors, did however retain
in it many ancient forms, received in the Church in the
best times ; and that some parts thereof are still to be
found in the writings of the ancient Fathers, who men
tion many of these offices in their books. Dr. Nicholls.
(9.) The Scriptures are ordered to be read in the
Roman service in so confused a method, that, if they
were not read in an unknown tongue, the people could
not receive any benefit therefrom. For there are not
more than three or four verses to be read at one time ;
and then follows a response or short anthem to be sung ;
and then three or four verses of the same chapter
again; and then another response: after this rate
breaking the chapter into ten or twelve lessons ; some
times mixing parts of another chapter ; at other times
some of Saint Austin's or Saint Ambrose's Homilies, or
passages out of worse books. Dr. Nicholls.
(10.) These legendary stories are chiefly read upon
the saints' days : but every day in the year being dedi
cated to some odd saint or other, there is hardly a day
free from having some of these idle tales mixed in the
service thereof. And indeed there is such an incon
gruous mixture of Scripture and monkish fiction togeth
er, as is calculated to make all wise and conscientious
Christians to nauseate and abominate their service.
This is remarkable, not only in the lessons upon their
modern saints' days, concerning whom one would ex
pect nothing else but such stories ; but even upon the
festivals of the Apostles themselves. Dr. Nicholls.
(11.) A respond is a short anthem, brought into the
middle of a chapter, which is interrupted by it : and,
when the respond is done, the chapter proceeds. This
is called the short response. The long responses are
used at the close of a lesson. Dr. Nicholls.
(12.) Either the verses, which follow after the re
spond in the Roman Breviary : or else those hymns
which are proper to every Sunday and holy-day ; which
are many of them a despicable parcel of monkish Latin
verses, composed in the most illiterate ages of Chris
tianity : only some few of them, being taken from parts

Book of Isaiah was begun in Advent, and the Book of
Genesis in Septuagesima ; but they were only begun,
and never read through : After like sort were other
Books of holy Scripture used. And moreover, whereas
St. Paul would have such language spoken to the people
in the Church, as they might understand, and have profit
by 'hearing the same : The Service in this Church of
England these many years hath been read in Latin to
the people, which they understand not ; so that they
have heard with their ears only, and their heart, spirit,
and mind, have not been edified thereby. And further
more, notwithstanding that the ancient Fathers have
divided the Psalms into seven portions, whereof one was
called a Nocturn : (15.) Now of late time a few of them
have been daily said, and the rest completely omitted.
Moreover, the number and hardness of the Rules called
the Pie, (16.) and themanifold changings ofthe Service,
was the cause, that to turn the Book only was so hard
and intricate a matter, that many times there was more
business to find out what should be read, than to read it
when it was found out.

of a better character, are pretty tolerable. Dr. Nicholls.
(13.) These were the recital of the names of famous
martyrs and confessors, patriarchs, bishops, kings,
great orthodox writers, munificent benefactors ; which
recitation at the altar took up much time : and these
names were anciently wont to be read out of Diptychs,
or folded tables ; and tedious quarrels have been an
ciently, about dispunging some names out of the Dip
tychs, which have run into schisms. Bp. Sparrow.
(14.) These were synodical constitutions, or the can
ons made by provincial synods, which were wont to be
read in the parish churches on Sundays, to the great
waste of time. Bp. Sarrow, Dr. Nicholls.
(15.) So called from the ancient Christians rising in
the night to perform them. Dr. Burn.
(16.} "The Pie," is a table or rule in the old Roman
offices, shewing in a technical way how to find out the
service which is to be read upon each day : which con
sisting of numerous particulars, by the intermixing of
the several offices, which sometimes fall in together to
be read, makes it difficult to be understood. As to the
meaning of the name ; what was called " The Pie" by
the Clergy before the Reformation, was called by the
Greeks nlvag, or the index : for that word signifying
metaphorically a painted table or picture ; and the in
dexes, or tables of books, being formed into square fig
ures resembling pictures, or painted tables, hung up in
a frame; these likewise were called Tlhuxsg, (Pinakes;)
or, being marked only with the first letter of the word,
ni's, or " Pies." This was probably the origin of the
term. But these tables being generally made with ini
tial letters of red, and likewise some other remarkable
letters or words thereof being of the same colour, it
was thought that table was called " Pie" from the party-
coloured letters, whereof it did consist. But upon this
account, when they put it into Latin, they called it Pica.
Thus in former times some of the friars, from their
party-coloured habits, were called " Pies." After
wards, when printing came into use, those letters, which
were of a moderate size, not so big as the large text hand
in manuscripts, but were of the size only of those in the
comments and tables, were called Pica letters. Nicholls.

XXVIII

ENGLISH PREFACE.

These inconveniencies therefore considered, here is
set forth such an Order, whereby the same shall be re
dressed. And for a readiness in this matter, here is
drawn out a Calendar for that purpose, which is plain
and easy to be understood ; wherein (so much as may
be) the reading of the Holy Scripture is so set forth,
that all things shall be done in order, without breaking
one piece from another. For this cause be cut off An
thems, Responds, Invitatories, (17.) and such like
things as did break the continual course of the read
ing of the Scripture.
Yet, because there is no remedy, but that of necessity
there must be some Rules ; therefore certain Rules are
here set forth ; which, as they are few in number, so
they are plain and easy to be understood. So that here
you have an Order for Prayer, and for the reading of
the holy Scripture, much agreeable to the mind and
purpose of the old Fathers, and a great deal more pro
fitable and commodious, than that which of late was
used. It is more profitable, because here are left out
many things, whereof some are untrue, some uncertain,
some vain and superstitious ; and nothing is ordained
to be read but the very pure Word of God, the holy
Scriptures, or that which is agreeable to the same ; (18.)
and that in such a Language and Order as is most easy
and plain for the understanding both of the Readers
(17.) Some text of Scripture, adapted and chosen for
the occasion of the day, and used before the " Venite,"
which also is called the invitatory psalm. Br. Burn.
(18.) By the latter words are understood the Apoc
rypha; which books our Church elsewhere declares
that she doth use, " for example of life, and instruction
of manners, but yet doth not apply them to establish
any doctrine." Article vi. And this practice of the
Church of England is 'agreeable to that of the ancient
Church. Dr. Niclwlls.
(19.) No wonder the use of Sarum, York, Lincoln,
Hereford, Bangor, is mentioned. For the Missals and
Breviaries ofthe Roman Church were of diverse models
in several countries and several dioceses. The Triden-
tine Council first endeavoured to bring them all into
one shape : yet that order was not obeyed till the year
1568, under Pope Pius the Fifth; yea, is not observed
to this day ; the Spaniards in some places keeping the
Mozarabick form, the Prsemonstratenses another, and
sundry besides. Nay, that Church hath altered the
Breviaries of Pius V : and new corrections have come
forth under Clement VIII, in the year 1 598 : and what
hath been done since, I know not. But why the use
of those five churches ? Perhaps that was accidental,
that the diversities of them were more signal than
•thers. Some historians mention Osmundus, the Bi
shop of Salisbury, and Chancellor, for the compiler of
the use of Sarum, about 1070, or after; yet since we
read of no use of Canterbury, Winton, Ely, perhaps
those places observed the true Roman Breviaries, and
the other five mentioned were discrepant dialects from
the original Breviary. However, they are called uses
and customs, not appointments from provincial Synods.
Bp. Sparrow.
Lindwood, speaking of "the use of Sarum," says,
that almost the whole province of Canterbury follow
eth this use : and adds, as one reason of it, that the

and Hearers. It is also more commodious, both for
the shortness thereof, and for the plainness of the Or
der, and for that the Rules be few and easy.
And whereas heretofore there hath been great diver
sity in saying and singing in Churches within this
Realm ; some following Salisbury Use, (19.) some Here
ford Use, and some the Use of Bangor, some of Fork,
some of Lincoln ; now from henceforth all the whole
Realm shall have but one Use.
And forasmuch as nothing can be so plainly set
forth, but doubts may arise in the use and practice of
the same ; to appease all such diversity (if any arise)
and for the resolution of all doubts, concerning the man
ner how to understand, do, and execute, the things con
tained in this Book ; the parties that so doubt, or di-
versly take any thing, shall always resort to the Bishop
of the Diocese, who by his discretion shall take order
for the quieting and appeasing of the same ; so that the
same order be not contrary to any thing contained in
this book. (20.) And if the Bishop of the Diocese be
in doubt, then lie may send for the resolution thereof to
the Archbishop.

THOUGH it be appointed, that all things shall be
read and sung in the Church in the English Tongue,
to the end that the congregation may be thereby edi-
Bishop of Sarum is precentor in the college of Bishops ;
and at those times, when the Archbishop of Canterbury
solemnly performeth divine service in the presence of
the college of Bishops, he ought to govern the quire by
usage and ancient custom.
In the northern parts was generally observed, "the
use of" the Archiepiscopal church of " York ;" in South
Wales, "the use of Hereford;" in North Wales, "the
use of Bangor ;" and in other places, the use of some
of the principal sees, as particularly that " of Lincoln."
The rule, laid down for church music in England al
most 1000 years ago, was that they should observe a
plain and devout melody, according to the custom of
the Church. And the rule prescribed by Queen Eliza
beth in her Injunctions was, that there should be a mo
dest and distinct song, so used in all parts of the com
mon prayer of the Church, that the same may be as
plainly understood, as if it were read without singing.
Of the want of which grave, serious, and intelligible
way, the reformatio legum had complained before 
And whether some regulations may not now be necessa
ry, to render church music truly useful to the ends of
devotion, and to guard against indecent levities, seem
eth, as Bishop Gibson says, to require some considera
tion. Dr. Burn.
(20.) It appears from this, that in all points, where
the rubricks are plain and express, the ordinary has no
authority to release any minister from that obedience
which he owes the Church in what she commands in
her Rubricks. For, though the ordinary is allowed to
interpret and determine the sense of the Rubrick in all
doubtful cases ; yet it is with this proviso, that he shall
not order or determine any thing " that is contrary to
what is contained in the service book:" that is, in
points that are clearly expressed, the ordinary is as
much prohibited from making innovations, as the mean
est parochial minister. Archdeacon Sharp.

ENGLISH PREFACE.

XXIX

fied ; (21.) yet it is not meant, but that when men say
Morning and Evening Prayer privately, they may say
the same in any language that they do understand.
And all Priests and Deacons are to say daily the
Morning and Evening Prayer either privately or
openly, (22.) not being let by sickness or some other
urgent cause.
(21.) See the 24th Article, and the note there. The
pretence of the Papists ty lock up the Scriptures, and
to have the Common Prayer of the Church in an un
known tongue, are two of the most impudent crimes of
all those many which that religion abounds with. —
Therefore, that a stop might be put to this unreasona
ble tyranny of the Church of Rome over men's souls,
Archbishop Cranmer so dealt with Henry VIII, that
first the Lord's Prayer, Creed, and Decalogue, should
be published in English, in the year of our Lord, 1536 ;
after this a translation of the Bible came out in 1540 :
the order of the Communion, in the beginning of King
Edward the Sixth's reign, March 8, 1548 : and the
first Common Prayer Book, 1549. Dr. Nicholls.
The Latin services, as they had been used in Eng
land before, continued in all King Henry the Eighth's
reign without any alteration ; save some rasures of col
lects for the Pope, and for the office of Thomas Becket,
and of some other saints, whose days were by the King's
Injunctions no more to be observed : but those rasures

And the Curate that ministereth in every Parish-
Church or Chapel, being at home, and not being other
wise reasonably hindered, shall say the same in the
Parish- Church or Chapel where he ministereth, and
shall cause a Bell to be tolled thereunto a convenient
time before he begin, that the people may come to hear
God's Word, and to pray with him.
or deletions were so few, that the old mass books, bre
viaries, and other rituals, did still serve without new
impressions. Dr. Burn.
(22.) By the rules of the Roman Church, even before
the Reformation and the Council of Trent, the clergy
were obliged to recite the " canonical hours," or the
offices of the several hours of day and night, which are
in the breviary, either publickly in a Church or Chapel,
or privately by themselves. Wherefore our reformers
chose that the ministers of the Church should be as dili
gent in using the English Liturgy, as the papists were
the Latin : and though they thought it right that the
mumbling over of the prayers in private should be laid
aside, they would not exonerate the clergy from the
constant repetition of the publick devotions ; and there
fore they changed the private recital of the Morning
and Evening service, which was before performed by
each clergyman alone by himself, into family prayer,
when a congregation could not be procured at Church.
Dr. NichoUs.

THE ORDER
HOW THE PSALTER IS APPOINTED TO BE HEAD. (1.)
»
THE Psalter shall be read through once every Month, as it is there appointed, both for Morn
ing and Evening Prayer. But in February it shall be read only to the Twenty-eighth or Twen
ty-ninth day of the Month.
And whereas January, March, May, July, August, October, and December, have One and
Thirty Days a-piece ; it is ordered,. that the same Psalms shall be read the last day of the said
Months, which were read the day before ; so that the Psalter may begin again the First day of
the next Month ensuing.
And whereas the CXIX Psalm is divided into XXII Portions, and is over long to be read at
one time ; it is so ordered, that at one time shall not be read above four or five of the said Portions.
The Minister, instead of reading from the Psalter as divided for Daily Morning and Evening
Prayer, may read one of the Selections set out by this Church. (2.)
And, on days of Fasting and Thanksgiving, appointed either by the Civil or by the Ecclesias
tical Authority, the Minister may appoint such Psalms as he shall think fit in his discretion, un
less any shall have been appointed by the Ecclesiastical Authority, in a Service set out for the
Occasion ; which, in that case, shall be used, and no other.
PROPER PSALMS ON CERTAIN DAYS.

MORNING.

EVENING.

MORNING.

EYENINC.

Christmas-Day,

Psalms

19

Psalms 89

Easter-Day,

Psalms 2

Psalms 113

45
110
57
114
85
132
111
118
Ash- Wednesday,
6
102
Ascension-Day,
8
24
32
130
15
47
38
143
21
103
Good-Friday,
22
64
Whitsunday,
48
104
40-
-54 88
68
145
The Minister
may
use one of the Selections, instead of any one
of the above Portions.
(1.) The Psalter follows the divisions ofthe original
Hebrew, which differ from those of the Latin version
which was in use at the time the translation was made.
And instead of the common translation in our Bible, we
use that of the great English Bible, which was transla
ted by Tyndal and Coverdale, and revised by Arch
bishop Cranmer. It was made in a time of less learn
ing indeed, and perhaps with less exactness than the
latter ; yet it has this advantage, that by rendering the
Hebrew words with greater latitude, it gives the sense
of them more intelligibly. And by frequent repetition
it has become so familiar, that any change, unless it
were greatly for the better, would be hardly desirable.
T. C. B.
(2.) It has been objected to the reading ofthe Psalter
according to the daily course, that, as the Psalms are of
a miscellaneous nature, we must sometimes bring to
gether those of a joyful and those of a melancholy im
port, without a due discrimination : and farther that
some of the Psalms are not of a character suited to the
devotions of a cliristian congregation. The last of these
objections will be noticed at large, when we come to
the Commentary on the Psalter. But in reply to them
both, it may now be briefly remarked, that for the prin
cipal stated Fasts and Festivals of the Church, appro
priate Psalms are appointed ; that it is left to the dis
cretion of the minister to choose appropriate ones for
occasional Fasts and Thanksgivings, when they shall
not have been appointed by ecclesiastical authority ; and
that the minister may at any time use one of the Selec
tions set out by thc Church, instead of the Psalms for
the day. The writer of this note has never felt the force
HOW THE PSALTER IS APPOINTED TO BE READ.

XXXI

of these objections very strongly, and accordingly has
seldom resorted to the Selections except for a third ser
vice, when the Psalms for the day have already been
used, and sometimes on the evenings of the thirteenth
and twenty-second days of the months, when some pas
sages in the stated Psalms are most likely to be misap
plied by those who do not fully understand their import-
In relation to the Selections of Psalms, the following
Note is taken from Bishop White's " Memoirs of the
Church." T. C. B.
The House of Bishops did not approve of the expe
dient of the other house, in relation to the Selections as
they now stand ; to be used at the discretion of the min
ister, instead of the Psalms of the day. For the au
thor's part, he disliked the course taken, from the opin
ion that it was less likely to be satisfactory, than another
expedient suggested by him, for the improving of this
part of the service ; which in his opinion, called for it
more than any other. The expedient was to give to the
officiating minister the liberty to select Psalms at his
discretion. This would be attended he thought with the
advantage of breaking the practice of reading the Psalms
without any regard to their suitableness to the general
circumstances and state of mind of a mixed congrega
tion ; and yet, not hazard such capricious omissions of
particular passages, as might be construed by some into
a disrespectful treatment of holy writ ; and thus pre
vent all improvement in this branch of the service. —
Another consequence would be, that, the number and
length of the Psalms depending. on the choice of the
minister, there would be great encouragement to the in
troduction of the practice of singing this part of the
service, instead of repeating the verses by the minis
ter and clerk alternately. As to the selections made,
he considers some of the omissions of particular verses,
as very capricious ; and the selections in general as hav
ing added to the length of the morning and evening
prayer, instead of shortening them ; an object confes
sedly proper to be kept in view. They were indeed
made with too little deliberation ; of which there needs
not to be given any stronger proof than that the selec
tions which stand as the 7th and 8th were proposed by
the house of Bishops, at his desire, as an amendment.
The excellency of the Psalms overlooked by gentlemen
of judgment and taste, is a proof that the time and the

care bestowed on the work was not proportioned to its
importance. The proposal for the inserting of them,
was owing to the desire of having the printed selec
tions, since there were to be such, to contain as many of
the psalms as were suited to the ordinary devotions of
a congregation. The selections which the bishops
made, contained whole psalms, on the principle already
stated. The other house accepted them as sent; only
that they excluded one verse from the 84th psalm.
There has been already expressed the opinion, that
this part of the service requires improvement, as much
as any. The author earnestly wishes to see the time,
when it may be established on the principles of rational
piety and good taste. But there are great difficulties
in the way. On the one hand there are very many,
who remain attached to the old practice of reading all
the psalms, according to the daily arrangement. —
Against this, besides the objection so often made, that
some of them have more of the severity of the legal,
than of the mercy of the evangelical dispensation ; there
is the circumstance, that a very great proportion of
these compositions are expressive of peculiar states of
mind ; no one of which can be supposed descriptive of
any body of people, convened on a common occasion of
devotion. Accordingly the parts referred to, seem to
be not suited to such an occasion ; however admirably
they may be so for the private prayer and thanksgiving
of particular persons.
But although these objections lie, as is conceived,
against the past practice ; there is such a propensity
manifested to the extreme of hyper-criticism, as is cal
culated to bring reproach on every temperate reform of
this part of the service. The selections in the present
Prayer Book, had they consisted of entire Psalms,
would have been much more generally used, than they
are at present. In saying this, it is not intended to ob
ject to collections of verses made with a professed refer
ence to particular subjects; a beautiful instance of
which, it is spoken of as a mere matter of taste, is in
the English Prayer Book, in the hymn in the 30th of
January service, to be used instead of the "Venite."
But it is wished to distinguish between a selection,
made with a reference to a particular subject ; and a
rejection, on a supposed unfitness for any act of Chris
tian devotion, bp. white.

THE ORDER
HOW THE REST OF THE HOLY SCRIPTURE IS APPOINTED TO BE READ.

THE Old Testament is appointed for the First Lessons at Morning and Evening Prayer ; so
that the most part thereof will be read every Year once, as in the Calendar is appointed. (1.)
The New Testament is appointed for the Second Lessons at Morning and Evening Prayer.
And to know what Lessons shall be read every Day, look for the Day of the Month in the
Calendar following, and there ye shall find the Chapters that shall be read for the Lessons, both
at Morning and Evening Prayer ; except only the Moveable Feasts, which are not in the Cal
endar^ and the Immoveable, where there is a Blank left in the Column of Lessons ; the pro
per Lessons for all which Days are to be found in the Table of proper Lessons. (2.)
And, on days of Fasting and Thanksgiving, the same Rule is to obtain, as in reading the
Psalms. And the same discretion of choice is allowed, on occasions of Ecclesiastical Conventions, and
those of charitable Collections.
And note, That whensoever Proper Psalms or Lessons are appointed, then the Psalms and
Lessons of ordinary course appointed in the Psalter and Calendar, if they be different, shall be
omitted for that Time.
Note Also, That the Collect, Epistle, and Gospel, appointed for the Sunday, (3.) shall serve
all the Week after, where it is not in this Book otherwise ordered. (4.)
ter must be allowed a liberty of judgment, and conse
quently of practice, in cases, not sufficiently clear, or
capable of various constructions, so as he make no
breach upon those rubricks that are plain and express.
In this case, the clergy take different ways : and they
may safely and honestly do so, for there is no room to
say that any of them do wrong, since there is not evi
dence enough, which of those ways are right. Some
thing may perhaps be pleaded for all. But then, what
soever is pleaded, as it is only upon the foot of private
sentiments, we remain still at liberty to follow our own
judgment and discretion in those points, till they, who
have authority, do settle a rule for us concerning
them. And if, in the mean time, any of us have real
scruples upon those points, our proper recourse is to
the Ordinary of the diocese for satisfaction : because
his determination in all doubtful cases, as stated in the
Preface, " concerning the service of the Church," is
authoritative, safe, and legal ; and is granted us as
a supply for all the deficiencies we meet with in the let
ter of the rubrick. Jrclideacon Sliarp.
(3.) One day in seven seems from the very beginning
to have been sanctified by God, Gen. ii. 3, and com
manded to be set apart for the exercise of religious du
ties. All the mysteries of it perhaps are beyond our
comprehension : but to be sure one design of it was,
that men, by thus sanctifying the seventh day, after
they had spent six in labour, might shew themselves to
be worshippers of that God only, who rested the seventh
day, after he had finished the heavens and the earth in
six.

(1 .) The two Offices of Morning and Evening Prayer,
were formerly called " Mattins and Evensong." The
word Calendar is derived from Calenda, the first day
of the Roman month. Our Calendar consists of seven
columns. The first shews the days of the month in
their numerical order : the second contains the letters
of the Alphabet, affixed to the several days of every
week -. the four last contain the course of Lessons for
Morning and Evening Prayer for ordinary days
throughout the year: and the intermediate, or third
column, contains the notice of those holy-days, the ob
servance of which the revisers of our Liturgy have
thought good for the Church. T. C. B.
(2.) It is well known to what uncertainties the Cler
gy are left in the use of this "Table of proper Les
sons," and in the appointment of Epistles and Gospels,
when Sundays and holy-days coincide. The conse
quence is, that they differ in their practice, and use the
service appropriate to that festival, to which in their
private opinion they give the preference. Some there
are who choose to intermix them, using the collects ap
pointed to each, and preferring the first Lesson that is
taken out of a canonical book, if the other first Les
son happens to be appointed in the Apocrypha.
Other rubricks might be specified, where the direc
tions are defective, or not sufficiently clear and express.
Upon all which it may be observed in general, that
where the rubricks are defective, or capable of two
senses, or of doubtful interpretation, there is no stat
ing a minister's obligation to observe them : nor is uni
formity in practice to be expected ; because every minis-

HOW THE REST OF THE HOLY SCRIPTURE IS TO BE READ. xxxiii

The reasons why the Jews were commanded to ob
serve the seventh day, or Saturday, in particular for
their sabbath, were peculiar and proper to themselves :
it was on this day God had delivered them from their
Egyptian bondage, and overwhelmed Pharaoh and his
host in the red Sea : so that no day could be more pro
perly set apart to celebrate the mercies and goodness
of God, than that, on which he himself chose to confer
upon them the greatest blessing they enjoyed.
But the deliverance of Israel out of Egypt by the
ministry of Moses was only intended for a .type and
pledge of a spiritual deliverance which was to come by
Christ : their Canaan also was no more than a type of
that heavenly Canaan, which the redeemed by Christ
do look for. Since therefore the shadow is made void
by the coming of the substance, the relation is changed ;
and God is no more to be worshipped and believed in,
as a God foreshewing and assuring by types, but as a
God who hath performed the substance of what he
promised. The Christians indeed, as well as the Jews,
are to observe the moral equity of the fourth command
ment, and, after six days spent in their own works,
are to sanctify the seventh : but in the designation of
the particular day, they may and ought to differ. For
if the Jews were to sanctify the seventh day, only be
cause they had on that day a temporal deliverance as a
pledge of a spiritual one ; the Christians surely have
much greater reasons to sanctify the first, since on that
very day God redeemed us from this spiritual thraldom,
by raising Jesus Christ our Lord from the dead, and
begetting us, instead "of an earthly Canaan, to an in
heritance incorruptible in the heavens." And accord
ingly we have the concurrent testimonies both of Scrip
ture and antiquity, that the first day of the week, or
Sunday, hath ever been the stated and solemn time of
the Christians meeting for their publick worship and
service. Acts ii. 1 ; xx. 7; 1 Cor. xvi. 2; Rev. i. 10.
In the East indeed, where the Gospel chiefly pre
vailed among the Jews, who retained a great reverence
for the Mosaic rites, the Church thought fit to indulge
the humour of the Judaizing Christians so far, as to
observe the Saturday as a festival day of devotions,
and thereon to meet for the exercise of religious duties ;
as is plain from several passages of the ancients. But
however, to prevent giving any offence to others, they
openly declared, that they observed it in a christian
way, and not as a Jewish sabbath. And this custom
was so far from being universal, that at the same time
all over the West, except at Milan in Italy, Saturday
was kept as a fast, (as being the day on which our Lord
lay dead in the grave,) and is still, for the same reason,
appointed for one of the fast days in the Ember-weeks
by the Church of England ; which, in imitation both of
the Eastern and Western Churches, always reserves to
the Sunday the more solemn acts of publick worship
and devotion.
But besides the weekly return of Sunday, (whereon
we celebrate God's goodness and mercies set forth in
our creation and redemption in general,) the Church
hath set apart some days yearly for the more particular
remembrance of some special acts and passages of our
Lord in the redemption of mankind ; such as are his
" Incarnation" and " Nativity, Circumcision, Manifes
tation to the Gentiles, Presentation in the Temple;" his

" Fasting, Passion, Resurrection," and " Ascension ;"
the " sending of the Holy Ghost," and the "Mani
festation of the sacred Trinity." That the observa
tions of such days is requisite, is evident from the prac
tice both of Jews and Gentiles : nature taught the one,
and God the other, that the celebration of solemn festi
vals was a part of the public exercise of religion. Be
sides the feasts of the Passover, of Weeks, and of Taber
nacles, which were all of divine appointment, the Jews
celebrated some of their own institution, namely, the
feast of " Purim," Esther ix, and the "Dedication of
the Temple," 1 Mace. iv. 59, the latter of which even
our blessed Saviour himself honoured with his presence.
John x. 22.
But these festivals being instituted in remembrance
of some signal mercies granted in particular to the
Jews ; the Christians, who were chiefly converted from
the heathen world, were no more obliged to observe
them, than they were concerned in the mercies thereon
commemorated. And this is the reason that when thc
Judaizing Christians would have imposed upon the Ga
latians the observation of the Jewish festivals, as neces
sary to salvation ; St. Paul looked upon it as a thing so
criminal, that he was afraid the labour he had bestowed
upon them to set them at liberty in the freedom of the
Gospel had been "in vain," Gal. iv. 10, 11 : not that
he thought the observation of festivals was a thing in
itself unlawful, but because they thought themselves
still obliged by the Law to observe those days and
times, which being only shadows of tilings to come,
were made void by the coming of the substance.
As to the celebration of Christian festivals, they
thought themselves as much obliged to observe them as
the Jews were to observe their's. They had received
greater benefits, and therefore it would have been the
highest degree of ingratitude to have been less zealous
in commemorating them. And accordingly we find
that in the very infancy of Christianity some certain
days were yearly set apart, to commemorate the " Res
urrection" and " Ascension" of Christ, " The comin<*
of the Holy Ghost," &c. and to glorify God, by an
humble and grateful acknowledgement of these mercies
granted to them at those times. Which laudable and
religious custom so soon prevailed over the universal
church, that in five hundred years after our Saviour,
we meet with them distinguished by the same names we
now call them by ; such as " Epiphany, Ascension-day,
Whit-sunday," &c. and appointed to be observed on
those days, on which the Church of England now ob
serves them.
But besides the more solemn festivals, whereon they
were wont to celebrate the mysteries of their redemp
tion, the primitive Christians had their "Memoria;
Martyrum," or certain days set apart yearly in com
memoration of the great heroes of the Christian reli
gion, the blessed Apostles and Martvrs, who had at
tested the truth of these mysteries with their blood ;
at whose graves they constantly met once a year, to
celebrate their virtues, and to bless God for their exem
plary lives and glorious deaths ; as well to the intent
that others might be encouraged to the same patience
and fortitude, as also that virtue, even in this world,
might not wholly lose its reward : a practice doubtless
very ancient, and probably founded on that exhortation

xxxiv HOW THE REST OF THE HOLY SCRIPTURE IS TO BE READ.

to the Hebrews, " to remember those who had had the
rule over them, and who had spoken unto them the word
of God," and had sealed it with their blood. Heb. xiii. 7.
In which place the author of that Epistle is thought
chiefly to hint at the martyrdom of St. James, the first
Bishop of Jerusalem, who, not long before, had laid
down his life for the testimony of Jesus. And we find
that those who were eye-witnesses of the sufferings of
St. Ignatius, published the day of his martyrdom, that
the Church of Antioch might meet together at that time
to celebrate the memory of such a valiant combatant
and martyr of Christ. After this we read of the Church
of Smyrna's giving an account of St. Polycarp's mar
tyrdom, (which was in the year of our Lord 147,) and
of the place where they had entombed his bones, and
withal professing that they would assemble in that place,
and celebrate the " birth-day of his martyrdom" with
joy and gladness. (Where we may observe, by the way,
that the days of the martyrs' deaths were called their
birth-days ; because they looked upon those as the days
of their nativity, whereon they were freed from the
pains and sorrows of a troublesome world, and born
again to the joys and happiness of an endless life.)
These solemnities, as we learn from Tertullian, were
yearly celebrated, and were afterwards observed with
so much care and strictness, that it was thought pro-
faneness to be absent from the Christian assemblies up
on those occasions.
The following ages were as forward as those we have
already spoken of, in celebrating the festivals of the
martyrs and holy men of their time. Insomuch that at
the last the observation of holy-days became both su
perstitious and troublesome ; a number of dead men's
names, not over eminent in their lives either for sense
or morals, crowding the Calendar, and jostling out the
festivals of the first saints and martyrs. But at the
reformation of the Church, all these modern martyrs,
were thrown aside, and no festivals retained in the Cal
endar as days of obligation, but such as were dedicated
to the honour of Christ, &c. or to the memory of those
that were famous in the Gospels. Such as were, in the
first place, the twelve apostles, who being constant at
tendants on our Lord, and advanced by him to that high
order, have each of them a day assigned to their memo
ry. St. John the Baptist and St. Stephen have the
same honour done to them ; the first because he was
Christ's forerunner ; the other upon account of his be
ing the first martyr. St. Paul and St. Barnabas are
commemorated upon account of their extraordinary
call : St. Mark and St. Luke for the service they did
Christianity by their Gospels ; the Holy Innocents, be
cause they are the first that suffered upon our Saviour's
account, as also for the greater solemnity of Christ
ians ; the birth of Christ being the occasion of their
deaths. The memory of all other pious persons is cel
ebrated together upon the festival of All-Saints ; and
that the people may know what benefits Christians
receive by the ministry of Angels, the feast of St. Mi

chael and all Angels is for that reason solemnly observ
ed in the Church.
These days were constantly observed in the Church
of England, from the time of the Reformation till the
great Rebellion, when it could not be expected that any
thing that carried an air of religion or antiquity could
bear up against such an irresistible inundation of im
piety and confusion. But at the Restoration our ho
ly-days were again revived, together with our ancient
Liturgy, which appoints proper Collects, Epistles, and
Gospels, for each of them ; and orders the " curate to
declare unto the people, on the Sunday before, what
holy-days or fasting-days are in the week following to
be observed." Rubrick after the Nicene Creed. And
the preface to the Act of Uniformity intimates it to be
schismatical to refuse to come to church on those days.
And by the first of Elizabeth, which is declared by the
Uniformity- Act to be in full force, " all persons, having
no lawful or reasonable excuse to be absent, are obliged
to resort to their parish-church on holy-days, as well
as Sundays, and there to abide orderly and soberly du
ring divine service, upon pain of punishment by the
censures of the Church, and also upon pain of twelve
pence for every offence, to be levied by distress."
In relation to the concurrence of two holy-days to
gether, we have no directions either in the rubrick or
elsewhere, which must give place, or which of the two
services must be used. According to what I can gather
from the rubricks in the Roman Breviary and Missal,
(which are very intricate and difficult,) it is the custom of
that Church, when two holy-days come together, that
the office foi1 one only be read, and that the office for
the other be transferred to the next day; excepting
that some commemoration of the transferred holy-day
be made upon the first day, by reading the hymns,
verses, &c. which belong to the holy-day that is trans
ferred. But our Liturgy has made no such provision.
For this reason some ministers, when a holy-day hap
pens upon a Sunday, take no notice of the holy-day,
(except that sometimes they are forced to use the second
Lesson for such holy-day, there being a gap in the col
umn of second Lessons in the Calendar,) but use the
service appointed for the Sunday ; alledging that the
holy-day, which is of human Institution, should give
way to the Sunday, which is allowed to be of divine.
But this is an argument which I think not satisfactory j
for though the observation of Sunday be of divine in
stitution, yet the service we use on it is of human ap
pointment. And therefore I take this to be a case in
which the Bishops ought to be consulted, they having a
power vested in them to " appease all diversity, (if any
arise,) and to resolve all doubt concerning the manner
how to understand, do, and execute the things contain-
in the Book of Common Prayer." See the preface con
cerning the Service of the Church. Wheatly.
(4.) This is so appointed, for that the Epistle and
Gospel are to be read every day of the week, as every
day there should be a Communion. Bp. Overall.

xxxv

^ TABLES OF LESSONS of Holy Scripture, to be read at Morning and
Evening Prayer throughout the Year.

A TABLE OF LESSONS FOR SUNDAYS.

Sundays.

Morning. 1 Lesson. Morning. 2 Lesson. Evening. 1 Lesson.

Evening. 2 Lesson.

1 Sunday in Advent
2 3
4
1 Sun. after Christ.
2
1 Sun. after Epiph.
2 3
4 56
Septuagesima Sund.
Sexagesima Sunday,
Quinquagesima Sun,
1 Sunday in Lent.
2 3
4 5
6
Easter Day.
1 Sunday after East,

Isaiah

Jeremiah

Lament.
Jeremiah Ezekiel

Micah
HaggaiDanielExodusIsaiahHosea
Joel Micah Zechariah
Joel Deuter. Genesis

1
5
25 3035
4144 51
545761
65 535 1
7 14
9,0 to V.
6
2 to V.
9
12tov.
43 13
3 5 8

Luke

MatthewLukeMark
Matthew
John Matthew
Luke Matthew

1 tov.
1 V.
3 tov.
3 tov.
2 v.
1 tov. V.
V.V.

2 10
37
ic. 9

LukeMarkMatthew
LukeMark
Luke

MatthewRomansActs

Exodus

Numbers Deuter.

Joshua
Judges Samuel
2 Samuel
Kings

2 Kings
DanielProverbs

16 tov.
1 3
9 tov.
37
43
49 3
9 14 16
23
4 tov.
68
33
234 12 12
8 tov.
175
6

11
13 15

JohnActs MatthewActs

20

41

Matthew

Mark

Luke

John

v.

2 1
4
4v. 14 to
56
77 v.
6 tov.
10
10 tov.
9 tov.
19 v.
21266 1
3
568 17
4 tov
3
9 tov
1011 14
1517
20 24
2628 18
2023
254 131315
20 3
7 8
9 101115 16

Isaiah

ExodusIsaiahHoseaMicah
Nahum Zechariah 10
Zephaniah 3

Isaiah
Genesis

Jeremiah

Lament.
JeremiahEzekiel

2
24
28 tot). 23
32
40
4245 52 tov. 1
5559
62 66
22 36
3 to v. 37
9 18
20

Romans

v. 27

Habakkuk 3
Zechariah 13
Maiachi 3 and 4

12
48 14
4 1

V. 37

Exodus

Numbers

Deuter.

JoshuaJudges Samuel
2 Samuel

11
26 15 tov. 19
4245 5051015
2224 57
9 34
24 517 19

1 Kings 8 v. 22 to 62
18

2 Kings
Daniel
Proverbs

19
728 12 1416

1 Cor.

Hebrews 1 Cor.

2 Cor.

Galatians

10
1214 1
2 2313
4 5
2

Ephesians 1

Philippia.

Hebrews
Acts 1 Cor.
Colossia.

1 Thess.

4 5
6 1
3
5
2 15 1
3 3
43

tov. 11
v. 22

17

2 Thess. 3 tov
Acts 19 tov. 21
1 John 5
1 Timothy 6
2 Timothy 2
 3 if 4 tov. 9
Titus 2 $-3 tov. 10
Hebrews 10

James

1 Peter

2 Peter

1 John

1112 13
1
2 3
4 5 1
23
4 5 1
2 3 1
2 3
4

Jude 2 John

XXXVI

A TABLE OF LESSONS FOR HOLY-DAYS.

Hoxt-Dats.

Morning.

Evening.

Holt-Days.

Morning.

Evening.

St. Andrew.

Prov. 20

Prov. 21

Easter-Even.

1 Lesson.
Zee. 9
Exod. 13
St. Tthomas.
 23
 24
2 Lesson.
Luke 23 v. 50
Heb. 4
Nativity.
Mon. Easter- W.
1 Lesson.
Isa. 9 tov. 8
Isa. 7 v. 10 to 17
1 Lesson.
Exod. 16
Job 19
2 Lesson.
Luke 2 tov. 15
Tit. 3 v. 4 to 9
2 Lesson.
Matt. 28
Acts 3
St. Stephen.
Tues. Easter- W.
1 Lesson.
Prov. 28
Eccle. 4
1 Lesson.
Isa. 26 tor. 20
Isa. 12
2 Lesson.
Acts 6 v. 8 and c.
[7 tov. 30
Acts 7 v. 30 to 55
2 Lesson.
Luke 24 tor. 13
2 Cor. 5
St. John.
St. Mark.
Ecclu. 4
Ecclu. 5
1 Lesson,
Eccle. 5
Eccle. 6
2 Lesson.
Rev. 1
Rev. 22
S.Phil.tfS.Ja.
1 Lesson.
 7
 9
Innocents.
Jer. 31 for. 18
Wisd. 1
2 Lesosn.
John 1 r.43
Circumcision.
Ascension.
1 Lesson.
Gen. 17 tor. 15
Deut. 10 v. 12
1 Lesson.
2 Kin. 2
Deut. 10
2 Lesson.
Rom. 2
Col. 2
2 Lesson.
Luke 24 r. 44
Eph. 4 tor. 17
Epiphany.
.,
Mo. Whit-S. W.
1 Lesson.
Isaiah 60
Isa. 49
1 Lesson.
Gen. 11 tor. 10
Num. 11
2 Lesson.
Rom. 1 1
John 2 tor. 12
2 Lesson.
1 Cor. 12
1 Cor. 14 tor. 26
Con. of St. Paul.
Tu. Whit-S. W.
1 Lesson.
Wisd. 5
Wisd. 6
1 Lesson.
1 Sam. 19 r. 18
Deut. 30
2 Lesson.
Acts 22 tov. 22
Acts 26 tor. 24
2 Lesson.
1 The. 5
Gal. 5
Pur. Vir. Mary.
Wisd. 9
Wis^. 12
St. Barnabas.
1 Lesson.
Ecclu. 10
Ecclu. 12
St Matthias.
 19
Ecclu. 1
2 Lesson.
Acts 14
Acts 15 tor. 36
Ann. Vir. Mary.
Ecclu. 2
— ¦— 3
St. John Baptist.
1 Lesson.
Mala. 3
Mala. 4
Ash- Wednesday.
2 Lesson.
Matt. 3
Matt. 14 tor. 13
1 Lesson.
Isa. 59
Jonah 3
2 Lesson.
Luke 6 v. 20
2 Pet. 3
St. Peter.
1 Lesson.
Ecclu. 15
Ecclu. 19
Mon. before Eas.
2 Lesson.
Acts 3
Acts 4
1 Lesson.
Daniel 10
Hosea 11
2 Lesson.
John 14
St. James.
Ecclu. 21
Ecclu. 22
Tues. before Eas.
St. Bartholomew.
 24
 29
1 Lesson.
Daniel 11 tor. 30
 12
2 Lesson.
John 15
St. Matthew.
 35
 38
Wed. before Eas.
St. Michael.
1 Lesson.
Daniel 11 v. 30
 13
1 Lesson.
Gen. 32
Dan. 10 r.5
2 Lesson.
John 11 v. 45
2 Lesson.
Acts 12 tov. 20
Jude r. 5 to 16
Thur. before Eas.
St. Luke.
Ecclu. 51
Job 1
1 Lesson.
Daniel 12
Jer. 31
2 Lesson.
John 13
S. Si. tfS. Jude.
All Saints.
Job 24 and 25
 42
Good-Friday.
[c. 53
1 Lesson.
Wisd. 3 tor. 10
Wis. 5 tor. 17
1 Lesson.
Gen. 22 tov. 20|Isa. 52 v. 13 and
2 Lesson.
Heb. 11 r. 32 and
Rev. 19 tor. 17
2 Lesson.
John 18 jPhilip.2
[12 tor. 7
XXXVII

THE CALENDAR,
WITH THE TABLE OF LESSONS.

JANUARY HATH XXXI DAYS.

CALENDAR. j MORNING PRATER. EVENING PRATER.

| 1 Lesson.

2 Lesson.

1 Lesson. | 2 Lesson.

1

A

Circumcision.

2
B
Gen. 1
Mat. 1
Gen. 2
Romans 1
3
C
3
2
4
2
4 5
D
5
3
6
3
E
7
4
8
4
6
F
Epiphany.
7
G
«
9
5 /ov.21
11
5
8
A
12
5 v.21
13
6
9
B
14
6 tov. 16
15
7
10
C
16
6 v. 16
17
8
11
D
18/ov. 17
7
18 v. 17
9
12
E
19 /o v. 30
8 tov. 18
20
10
13
F
21 fov.22
8 v. 18
21 v. 22
11
! 14
G
22
9 tov. 18
23
12
15
A
-
24 /o v. 32
9 v. 18
24 v. 32
13
16
B
25 tov. 19
10
25 v. 1 9
14
17
C
26/ov. 17
11
26 v. 17
15
18
19
D
27/OV.30
12 tov. 22
27 v. 30
16
E
28
12 v. 22
29 tov. 15
1 Cor. 1
20
F
29 v. 15
13 tov. 31
30 to v.25
2
21
G
30 v. 25
13 v.31
31 /ov.25
3
22
A
31 v.25
14
32 to v. 24
4
23
B
32 v. 24
15/o v.21
33
5
24
c
34
15 v. 21
35
6
25
D
Conv. St. Paul.
26
E
37
16
39
7
27
F
40
17
41 /ov.37
8
28
G
41 v.37
18/o v.21
42 to v. 25
9
29
A
42 v. 25
18 v.21
43 tov. 15
10
30
B
43 v.15
19
44 tov. 14
11
3,
C
44 v. 14
20 tov. 17
45 tov. 16
12
fi
XXXVIII

THE CALENDAR,
WITH THE TABLE OF LESSONS.

FEBRUARY HATH XXVIII DAYS *

CALENDAR. | MORNING PRATER. j EVENING PRATER.

1 Lesson.

2 Lesson.

1 Lesson.

2 Lesson.

1

D

Gen. 45 v. 16

Mat. 20 v. 17

Gen. 46

1 Cor. 13

2

E

Purification

21 tov. 23

14
3
F
Virgin Mary.
47 tov. 13
21 v. 23
47 v. 13
15
4
G
48
22 to v. 23
49
16
5
A
50 tov. 15
22 v. 23
50 v. 15
2 Cor. 1
6
B
Exd. 1
23
Exd. 2
2
7
C
3
24
4 tov. 18
3
8
D
4 v. 18
25 tov. 31
5
4
9
E
6 to v. 14
25 v. 31
6 v. 14
5
10
F
7
26 tov. 36
8 tov. 16
6
11
G
8 v. 16
26 v. 36
9 tov. 13
7
12
A
9 v. 13
27
10 tov. 12
8
13
B
10 v. 12
28
11
9
14
C
12 to v. 37
M'k.i
12 v. 37
10
15
D
13
2
14 tov. 15
11
16 1718 19
20
21
E
14 v. 15
3
15
12
F
16
4 to v. 26
17
13
G
18
4 v. 26
19
Gal. 1
A
20
5 to v. 21
21 tov. 18
2
B
21 v. 18
5 v.21
22 tov. 16
3
C
22 v. 16
6 tov. 30
23 to v. 20
4
22
D
23 v. 20
6 v. 30
24
5
23
E
32/o v. 15
7 tov. 24
32 v. 15
6
24
F
St. Matthias.
7 v. 24
=\
Ephes. 1
25
G
33
8 to v.21
34 to v. 27
2
26
A
34 v. 27
8 v. 27
40
3
27
B
Lev. 19/o v. 19
9 to v. 30
Lev. 19 v. 19
4
28
C
24
9 v. 30
25
5
29
D
26 to v. 21
10 tov. 32 26 v.21
Romans 1 2
* Note, That except in every Leap Year, February hath 28 day
s only.
XXXIX

THE CALENDAR,
WITH THE TABLE OF LESSONS.

MARCH HATH XXXI DAYS.

CALENDAR. MORNING PRATER. | EVENING PRATER. ?

1 Lesson.

2 Lesson.

1 Lesson. | 2 Lesson.

1 I

)

Num.ll/ov.24

M'k. 10 v. 32 Num.11 v. 24

Ephes. 6

| 2 I

I

12

11

13

Philipp. 1

3 I

x

14 /o v. 26

12/o v. 28

14 v.26

2

4 (

i

16 /o v. 36

12 v. 28

16 v.36

3

5 j

i

17

13

20

4

6 i

1

21

14 /o v. 26

22

Coloss. 1

7 (

1

23

14 v. 26

24

2

8 I

)

25

15

27

3

9 p

:

30

16

31 /ov.25

4

10 I

i

31 v.25

Lukel /ov.39

32

1 Thes. 1

11 c

i

35

1 v.39

36

2

12 i

1

Deu. 1 tov. 19

2 tov. 40

Deu. 1 v. 1 9

3

13 i

i

2 tov. 26

2 v. 40

2 v.26

4

\ 14 c

*

3

3

4 /ov.25

5 ;!

15 i

>

4 v.25

4

5 to v.22 2 Thes. 1 i

16 i

:

5 v.22

5

6

2

17 r

7

6 tov. 20

8

3

ji 18 g

.

9

6 v. 20

10

1 Tim. 1

19 J

L

11

7 /ov.36

12

2, 3

20 b

13

7 v.36

14

4

21 c

15
8 /ov.26
16
5
22 D
17
8 v. 26
18
6
23 e
19
9 /ov.37
20
2 Tim. 1
24 f
\21
9 v.37
22
2
25 g
Ann. V. Mary.
\
10 to v.25
3
26 A
i.
24
10 v.25
25
4
27 B
26
ll/ov.29
27
Titus 1
28 c
28/ov. 15
11 v. 29
28 v. 15
2, 3
29 d
29
12
30 _
Philem.
30 e
31
13
32
Heb. 1
31 F
: 
33
14
34
2 ¦ ,
k
xl
THE CALENDAR,
WITH THE TABLE OF LESSONS.
APRIL HATH XXX DAYS.
CALENDAR.
MORNING PRATER. EVENING PRATER.
1 Lesson.
2 Lesson.
1 Lesson. 2 Lesson.
1
G
Josh.l
Luk.15
Josh.2
Heb.
3
2
A
3
16
4
4
3
B
5
17 /ov.20
6 tov. 12
5
4
C
6 v. 12
17 v.20
7 tov. 16
6
56
D E
7 v. 16
18 /ov.31
8 tov. 14
7
8 v. 14
18v v.3l
9
8
7
F
10 tov. 15
19 /ov.28
lOv. 15/o28
9 !
8
G
10 v.28
19 v.28
22 /o v. 21
10
9
A
22 v. 21
20
23
11
10
11
B C
24 tov. 19
21
24 v. 19
12
Judg.l tov. 22
22 /ov.31
Jud. 1 v. 22
13
12
D
2 tov. 11
22 v. 31
2 v.ll
James
1
13
E
3 tov. 12
23
3 v. 12
2
14
F
4
24
5
3
15 16
Ts"
GAB C
6 tov. 11
Johnl /ov.29
6 v. 1 1 to 25
4
6 v.25
1 v.29
7
5
8 tov. 22
2
8 v.22
1 Pet.
1
9 /ov.22
3 tov. 22
9 v. 22 to 46
2
19
D
9 v.46
3 v.22
10
3
20
E
11 /ov.29
4
11 v.29
4
5 1
21
F
12
5
13
22
G
14
6 /ov.22
15
2 Pet.
23
A
16 /ov.21
6 v.22
16 v.21
2
242526
B C
17
7 tov. 32
18
3
St. Mark.
7 v.32
1 John
4
D
19 /ov.22
8 /ov.21
19 v.22
2
27
E
20 tov. 26
8 v.21
20 v. 26
3
28
~29~
FG
21 tov. 16
9
21 v. 16
4
Ruthl
10 /ov.22
Ruth 2
5
30
A
3
10 v.22
4
2, 3 John
xii

' THE CALENDAR,
WITH THE TABLE OF LESSONS.

MAY HATH XXXI DAYS.

CALENDAR. MORNING PRATER.

EVENING PRATER.

1 Lesson.

2 Lesson. 1 Lesson. \ 2 Lesson.

1
2
3 4 5 6

B C

St. Philip $ st.

,

Jude

James.

lSa. 1

John 1 1 to v. 30 1 Sa. 2 to v. 2S

I Romans

1

DE F G

2 V. 22

11 v.30 3

2

4
12 tov. 20 5
3
6
12 v. 20
7
4
8
13
9
5
7 8
9
10 11
A BC
D
E
10
14
11
6
12
15
13
7
14 to. v 24
16
14 v.24
8
15
17
16
9
il tov. 30
18
17 v.30
10
121314 15 16
F G
A B C
18
19
19
11
20
20
21
12
22
21
23
13
24
Acts.l
25
14
26
2
27
15
17
D
28
3
29
16
18
E
30
4 to v. 23
31
1 Cor.
1
19
F
2Sa. 1
4 v. 23
2Sa.2
2
20
2122
23
24
G
3
5 tov. 17
4
3
4
ABC
5
5 v. 17
6
7
6
8
5
9
7 /ov.30
10
6
D
11
7 v.30
12
7
25
26
E
13 to v. 23
8 tov. 26
13 v. 23
8
F
14
8 v.26
15
9
27
28
29
30
G
16
9 to v. 23
17
10
A
18
9 v.23
19 tov. 16
11
BC
19 v. 16
10 /ov.34
20
12
21
10 v.34
22
13
31
D
1 23
11 tov. 19
24
14
xlii

WITH

THE CALENDAR,
THE TABLE OF LESSONS.

JUNE HATH XXX DAYS.

CALENDAR.

MORNING PRAYER.

EVENING PRATER.

1 Lesson.

2 Lesson.

1 Lesson.

2 Lesson.

1

E

1 Ki. 1 to v. 28

Acts 11 v. 19

1 Ki. 1 v. 28

1 Cor.

15

2

F

2 to v.26
12
2 v. 26
16
3
G
3
13 tov. 14
4
2 Cor.
1
4
A
5
13 v. 14
6
2
5 6
B
7
14 to v.19
8
3
C
9
14 v.19
10
4
7
D
11 tov. 26
15
Ll v. 26
5
8
E
12
16 tov. 14
13
6
9
F
14
16 v. 14
15
7
10
G
16
17 tov. 16
17
8
11
12
A
B
St. Barnabas
18
17 v. 16
19
9
131415
C
20 to v. 22
18 to v. 18
20 v. 22
10
D
21
18 v. 18
22 to v. 29
11
E
22 v. 29
19 /ov.21
2Ki.l
12
16
F
2 Ki.2
19 v.21
3
13
17
G
4
20 tov. 17
5
Gal.
1
18
A
6
20 v. 17
7
2
19
B
8
21
9
3
2021
C
10
22
11
4
D
12
23
13
5
22
E
14
24
15
6
23
F
16
25
17 /ov.24
Ephes.
1
24
G
Nat. of St. John
25
A
Baptist.
17 v.24
26
18
2
26
B
19 tov. 20
27 /ov.21
19 v. 20
3
27
C
20
27 v. 21
21
4
28
D
22
28 tov. 17
23
5
29
E
St. Peter.
30
F
24
28 v. 17
25
6
xliii

THE CALENDAR,
WITH THE TABLE OF LESSONS.

JULY HATH XXXI DAYS.

CALENDAR.

MORNING PRATER. ( EVENING PRATER.

1 Lesson. 2 Lesson. | 1 Lesson. 2 Lesson.

1

G

Ezra 1

Mat. 1

Ezra 3

Philipp.

1

2

A

4

2

5

2
3

3 4

B

6
3
7
C
8 v.21
4 tov. 17
9
4
5
D
Neh. 1
4 v. 17
Neh. 2
Coloss.
1
6
E
4 tov. 13
5 /ov.21
4 v. 13
2
7
F
5
5 v.21
6
3
8
G
8
6 tov. 16
9
4
9
A
10
6 v. 16
13 tov. 15
1 Thes.
1
2
10
B
13 v. 15
7
Esth. 1
11
C
Esth. 2
8 /ov. 18
3
3
12
D
4
8 v. 18
5
4
13
E
6
9 tov. 18
7
5
14
F
8
9 v. 18
9 tov. 20
2 Thes.
i !
15
G
9 v. 20
10
Job 1
2
16
A
Job 2
11
3
3
17
B
4
12 /ov.22
5
ITim.
i
18
C
6
12 v. 22
7
2,
3
19
D
8
13 /ov.31
9
45
20 21
E
10
13 v. 31
11
F
12
14 tov. 22
13
6
22
G
14
14 v.22
15
2 Tim.
1
23
A
16
15 /ov.21
17
2
2425
B
18
15 v. 21
19
3
C
St. James.
16
4
26
D
20
17
21
Titus
1
27
E
22
18 /ov.21
23
2,
3
28
F
24 and 25
18 v.21
26
Philem.
29
G
27
19 tov. 16
28
Heb.
1
30
A
29
19 v. 16
30
2
31
B
31
20 tov. 17
32
3
xliv

THE CALENDAR,
WITH THE TABLE OF LESSONS.

AUGUST HATH XXXI DAYS.

CALENDAR. MORNING PRATER. EVENING PRATER.

"'

1 Lesson.

2 Lesson.

1 Lesson. 2 Lesson.

1

c

Job 33

Mat. 20 v. 17 Job 34

Heb. 4

2

D

35

21 tov. 23

36

5

3

E

37

21 v. 23

38

6

4

F

39
22 tov. 23
40
7
5
G
41
22 v. 23
42
8
6
A
Prov. 1 to v. 20
23 /ov.25
Prov. 1 v. 2C
9
7
B
2
23 v. 25
3
10
8
C
4
24 /ov.29
5
11
9
D
'
6 tov. 20
24 v. 29
6 v. 20
12
10
E
7
25 /ov.31
8
13
11
F
9
25 v. 31
10
James 1
12
G
11
26/o v.36
12
2
13
A
13
26 v. 36
14/ov. 16
3
14
B
14 v. 16
27
15 /ov.21
4
15
C
15 v. 21
28
16
5
16 17
D
17 tov. 15
Markl
17 v. 15
1 Peter l
E
18
2
19
2
18
F
20
3
21 tov. 17
3
19
G
21 v. 17
4 tov. 26
22 tov. 17
45
20
A
22 v. 17
4 v. 26
23 /ov.22
21
B
23 v. 22
5 /ov.21
24
2 Peter l
22
C
25
5 v.21
26
2
23
D
27
6 tov. 30
28
3
24
E
St. Barthol.
6 v.30
1 John l
25
F
29
7 tov. 24
31
2
26
G
Eccl. 1
7 v. 24
Eccl. 2
34
27
A
3
8 tov. 27
4
28
B
5
8 v.27
6
5
29
C
7
9 tov. 30
8
2, 3 John
Jude
30
31

D
9
9 v.30
10
E
11
10 tov. 32
 .  i
12
Romans 1
xiv

THE CALENDAR,
WITH THE TABLE OF LESSONS.

SEPTEMBER HATH XXX DAYS.

CALENDAR.

MORNING PRATER.

EVENING PRATER.

1 Lesson.

2 Lesson.

1 Lesson.

2 Lesson.

I

F

Jer. 1

M'k. 10 v.32

Jer. 2 tov. 20

Rom.

2

2

G

2 v. 20

11

3

3

3

A

4 tov. 1.9
12 tov. 28
4 v. 19
4
4
B
5
12 v.28
6
5
5
C
7 /ov.21
13
7 v. 21
6
6
D
8
14/o v.26
9
7
. 7'
E
10
14 v. 26
11
8
8
F
12
15
13
9
9
G
A
14
16
15
10
16
Luk. 1 tov. 39
17
11
11
1213
B
18
1 v.39
19
12
C
20
2 to v. 40
21
13
D
22
2 v. 40
23
14
14
E
24
3
25
15
15
F
26
4
27
16
16
G
28
5
29
1 Cor.
1
17
A
30
6 to v. 20
31
2
18
B
32
6 v.20
33
3
19
C
34
7 /ov.36
35
4
20
D
36
7 v.36
37
5
21
E
St. Matthew.
8 tov. 26
6
22
23
F
38
8 v.26
39
7
G
40
9 tov. 37
41
8
24
A
42
9 v. 37
43
9
25
B
44
10 /ov.25
45 and 46
10
26
C
47
10 v. 25
48 to v. 25
11
. 272829 30
D
48 v. 25
11 /ov.29
49 to v. 23
12
E
49 v. 23
11 v. 29
50 to v. 21
13
F
St. Michael
G
and all Angels.
50 v. 21
13
51 tov. 35
15
7
xlvi

THE CALENDAR,
WITH THE TABLE OF LESSONS.

OCTOBER HATH XXXI DAYS.

CALENDAR.

MORNING PRATER.

EVENING PRATER.

1 Lesson. | 2 Lesson.

1 Lesson. 2 Lesson.

1

A

Jer. 51 v. 35

Luke 14

Jer. 52

1 Cor. 16

2

B

Lam. 1

15

Lam. 2

2 Cor. 1

3

C

3 tov. 37
16
3 v. 37
2
4
D
4
17/ov. 20
5
3
5
E
Ezek. 1
17 v. 20
Ezek. 2
4
6
F
3
18 /ov.31
6
5
7
G
7
18 v. 31
13
6
8
A
14
19/o v.28
18 tov. 17
7
9
B
18 v. 17
19 v.28
33 tav. 21
8
10
C
33 v. 21
20
34
9
11
D
Dan. 1
21
Dan. 2 tov. 24
10
12
E
2 v. 24
22 /ov.31
3
11
13
F
4
22 v. 31
5
12
14
G
6
23
7
13
15
A
8
24
9
Galatians l
16
B
10
John 1 /ov.29
11
2
17
C
12
1 v.29
Hos. 1
3
18
D
St. Luke Evan.
2
4
19
20
E
Hos. 2, 3
3 /ov.22
4
5
F
5
3 v.22
6
6
21
G
7
4
8
Ephesians 1
22
A
9
5
10
2
23
m
11
6 /ov.22
12
3
24
C
13
6 v.22
14
4
25
D
Joel 1
7 tov. 32
Joel 12 tov. 15
5
26
E
2 v. 15
7 v.32
3
6
27 28
F
Amosl
8 /ov.21
Amos 2
Philipp. l
G
St. Simon and
8 v.21
2
29
A
St. Jude.
3
9
4
3
30
B
A. and M.
5
10 /ov.22
6
4
31
C
7
10 v. 22
8
Coloss. l
xlvii

1 THE CALENDAR,
WITH THE TABLE OF LESSONS.

NOVEMBER HATH XXX DAYS.

CALENDAR. | MORNING PRATER.

EVENING PRATER.

1 Lesson.

2 Lesson.

1 Lesson.

2 Lesson.

1 D

All Saints' Day.

2 E
Amos 9
Johnll tov. 30
Obadiah
Coloss. 2
3jF
Jonah 1
11 v.30
Jon. 2
3
j 4|g
3
12 tov. 20
4
4
5iA
Micah 1
12 v. 20
Mic. 2
1 Thes. 1
6|b
3
13
4
2
7
c
5
14
6
3
8
D
7
15
Nah. 1
4
9
E
Nahu. 2
16
3
5
10
F
Hab. 1
17
Hab. 2
2 Thes. 1
11
G
3
18
Zep. 1
2
12
A
Zeph. 2
19
3
3
13
B
Hag. 1
20
Hag. 2
1 Tim. 1
14 15
C
Zech. 1
21
Zee. 2
2,3
D
3
Acts 1
4
4
16
E
5
2
6
5
17
18
F
7
3
8
6
G
9
4 to v. 23
10
2 Tim. 1
19
A
11
4 v. 23
12
2
20
B
13
5 tov. 17
14
3
21
C
Mai. 1
5 v. 17
Mai. 2
4
22
D
3
6
4
Titus 1
23
E
Isaiah 1
7 tov. 30
Isa. 2
2,3
24
F
3
7 v.30
4
Philemon
25
G
5
8 to v. 26
6
Heb. l
26
A
7
8 v.26
8
2
27
B
9
9 to v. 23
10/ov. 20
3
2829
C
D
10 v. 20
9 v. 23
11
4
12
10 tov. 34
13
5
30
E
St. Andrew.
10 v. 34
6
xlviii

THE CALENDAR,
WITH THE TABLE OF LESSONS.

DECEMBER HATH XXXI DAYS.

CALENDAR. ! MORNING PRATER.

EVENING PRATER.

1 Lesson.

2 Lesson!,

1 Lesson. 2 Lesson.

1

F

Isa. 14

Acts 11 tov. 19

Isa. 1 5

Heb's. 7

2

G

16

11 v.19

17

8

3

A

18
12
19
9
4
B
20,21
13 tov. 14
22
10
5
C
23
13 v. 14
24
11
6
D
25
14/o v.19
26
12
7
E
27
14 v. 19
28
13
8
F
29
15
30
James 1
9
G
31
16 tov. 14
32
2
10
A
33
16 v. 14
34
3
11
B
35
17/ov. 16
36
4
12
C
37
17 v. 16
38
5
13
D
39
18/ov. 18
40
1 Peter 1
14
E
41
18 v. 18
42
2
15
F
43
19 /ov.21
44
3
16
G
45
19 v.21
46
4
17
A
47
20 tov. 17
48
5
18
B
49
20 v. 17
50
2 Peter 1
19
C
51
21
52
2
; 20
D
53
22
54
3
21
E
St. Thomas.
23
1 John 1
22
F
55
24
56
2
23
G
57
25
58
3
i 24
A
59
26
60
4
2526
B
Christmas.
C
St. Stephen.
27
D
St. John Evan.
28
E
Innocents.
27 /ov.21
5
29
F
61
27 v.21
62
2 John
30
G
63
28 tov. 17
64
3 John
31
A
65
28 v. 17
66
Jude
xlix

TABLES AND RULES

FOR

THE MOVEABLE AND IMMOVEABLE FEASTS;
Together with the days of Fasting and Abstinence through the whole Year.

Rules to know when the Moveable Feasts and Holy-Days begin.
EASTER-DAY, (1.) on which the rest depend, is always the First Sunday after
the Full Moon which happens upon, or next after, the Twenty-first Day of March
and if the Full Moon happen upon a Sunday, Easter-day is the Sunday after.
Advent Sunday is always the nearest Sunday to the Feast of St. Andrew, whether
before or after.

Septuagesima ~
Sexagesima QuinquagesimaQuadragesima

> is<

Nine "
Eight
Seven
[Six

Weeks be
fore Easter.

(1.) To shew upon what occasion this rule was
framed, it is to be observed, that in the first ages
of Christianity there arose a great difference be
tween the Churches of Asia, and other Churches,
about the day, whereon Easter ought to be cele
brated. The Churches of Asia kept their Easter upon the
same day on which the Jews celebrated their pass-
over, namely, upon the fourteenth day of their first
month Nisan, (which month began at thc new moon
next to the vernal equinox ;) and this they did upon
what day of the week soever it fell ; and were from
thence called " Quartodecimans," or such as kept
Easter upon the fourteenth day of after the Phasis,
or appearance of the moon : whereas the other
Churches, especially those of the West, did not
follow this custom, but kept their Easter on the
Sunday following the Jewish passover ; partly the
more to honour the day, and partly to distinguish
between Jews and Christians. Both sides pleaded
apostolical tradition : these latter pretending to de
rive their practice from St. Peter and St. Paul :
\\ hilst the others, namely, the Asiaticks, said they
imitated the example of St. John.
This difference jfor a considerable time continued
with a great deal of Christian charity and forbear
ance ; but at length became the occasion of great
bustles in the Church ; which grew to such a height
at last, that Constantine thought it time to use his
interest and authority to allay the heat of the op
posite parties, and to bring them to a uniformity
of practice. To which end he got a canon to be
passed in the great general Council of Nice, " That
every where the great feast of Easter should be ob
served upon one and the same day : and that not
on the day of the Jewish passover, but, as had been
generally observed, upon the Sunday afterwards."

Rogation-Sund. *
Ascension-day Whitsunday
Trinity-Sunday __

rFive Weeks "
J Forty Days
1 Seven Weeks
[Eight Weeks.

after
fEast.

And that this dispute might never arise again, these
paschal canons were then also established, namely,
1 . " That the twenty -first day of March shall be
accounted the vernal equinox.
2-. "That the full moon happening upon or next
after the twenty-first day of March shall be taken
for the full moon of Nisan.
3. " That thc Lord's day next following that full
moon be Easter-day.
4. " But if the full moon happen upon a Sunday,
Easter-day shall be the Sunday after."
Agreeable to these is the Rule for finding Easter,
still appointed by the Church. Wheatly. It may
be here convenient to observe, that our Church does
not reckon the full moons according to the rules of
modern almanacks, but that she governs herself
therein by the ancient synodical determinations,
and paschal cycles of the Church. Dr. Nicholls.
Also, that it was enacted by the 24th of George
the Second, chap. 23, that " whereas a kalendar,
and also certain tables and rules for the fixing the
true time of the celebration of the feast of Easter,
and the finding the times of the full moons on which
the same dependeth, so as the same shall agree as
nearly as may be with the decree of the said gener
al Council (of Nice,) and also with the practice of
foreign countries, have been prepared, and are
hereunto annexed :" therefore " the said feast of
Easter, or any of the moveable feasts thereon de
pending, shall be no longer kept or observed ac
cording to the tables," which had been till then
prefixed to the Common Prayer Book, but had been
found considerably erroneous ; but " that the said
new kalendar, tables, and rules hereunto annexed,
shall be prefixed to all future editions of the said
book in the room and stead" of the former : and
that " the said feast of Easter, and all other move-

A TABLE OF FEASTS, TO BE OBSERVED IN THIS CHURCH,
THROUGHOUT THE YEAR. (2.)

All Sundays in the year.
The Circumcision of our Lord Jesus Christ.
The Epiphany.
The Conversion of St. Paul.
The Purification of the blessed Virgin.
St. Matthias the Apostle.
The Annunciation of the Blessed Virgin.
St. Mark the Evangelist.
St. Philip and St. James, the Apostles.
The Ascension of our Lord Jesus Christ.
St. Barnabas.
The if ativity of St. John thc Baptist.
St.*Peter the Apostle.
St. James the Apostle.

St. Bartholomew the Apostle.
St. Matthew the Apostle.
St. Michael and All Angels.
St. Luke the Evangelist.
St. Simon and St. Jude, the Apostles.
All Saints.
St. Andrew the Apostle.
St. Thomas the Apostle.
The Nativity of our Lord Jesus Christ.
St. Stephen the Martyr.
St. John the Evangelist.
The Holy Innocents.
Monday and Tuesday in Easter Week.
Monday and Tuesday in Whitsun-Week.

able feasts thereon depending, shall be observed ac
cording to the said new kalendar, tables, and rules
hereunto annexed, in that part of Great Britain
called England, and in all the dominions and coun
tries aforesaid, wherein the Liturgy of the Church
of England now is, or hereafter shall be used."
The tables and rules to find Easter and the other
moveable feasts, which are now prefixed to the
Common Prayer Book, as indeed they have been
ever since the year 1752, are the tables and rules
specified in the above extract ; and, as such, are
evidently part of the law of the land : by which, it
will have been remarked, that provision is made,
not only for " the celebration ofthe feast of Easter"
on a day to be regulated by a certain full moon ;
but likewise " for finding the time of the full moon
on which the same dependeth." Bishop Mant.
(2.) By the fifth and sixth of Edward VI, chap. 3,
it was enacted, that all the days therein mentioned
should be kept holydays, and none other. This
Act was repealed in the first year of Queen Mary :
and in the first of Queen Elizabeth a bill to revive
the same was brought into Parliament, but passed
not ; so that the repeal of Queen Mary remained
upon this Act till the first year of King James the
First, when this repeal was taken off. In the
mean while, the Calendar before the Book of Com
mon Prayer had directed what holydays should be
observed j and in the Articles published by Queen
Elizabeth, in the seventh year of her reign, one
was, that there be none other holydays observed,
besides the Sundays, but only such as be set out
for holydays as in the said statute of the fifth and
sixth of Edward the Sixth, and in the new Calen

dar authorized by the Queen's Majesty : who ap
pears in other instances, as she did probably in this,
to have greatly disliked the Parliament's inter
meddling in matters of religion, the ordering of
which she reckoned one great branch of the royal
supremacy. In this table it is observable, that all the same
days are repeated as " feasts," which were enact
ed to be " holydays" by the aforesaid statute : and
also these two were added, namely, " the Conver
sion of St. Paul," and "St. Barnabas," which
perhaps were omitted out of the statute, because
St. Paul and St. Barnabas were not accounted of
the number of the twelve. But in the rubrick,
which prescribeth the lessons proper for " holy-
days," those two festivals are specified under the
denomination also of " holydays." But their eves
are not appointed by the Calendar, as the eves of
the others are, to be fasting days. Dr. Burn.
It was upon very good grounds, that the last Re
visers of the Common Prayer added these two new
holydays : for St. Paul and St. Barnabas being
apostles of the same power and dignity with the
other twelve, there was all the reason in the world
that we should commemorate, and give God thanks
for them as well as for the other. But to distin
guish them from the others, the eves or vigils of
these days are not appointed to be observed so as
those ofthe others are. Bp. Beveridge.
For observations upon each of the feasts in this
table, as also upon the different Sundays in the
foregoing table, the reader is referred to the notes
on them as they severally occur in the order of Col
lects. T. c. b.

A TABLE OF FASTS. (3.)
Ash-Wednesday. Good-Friday.
Other days of Fasting j on which the Church requires such a measure of abstinence, as is most espe
cially suited to extraordinary acts and exercises of devotion.
1st. The forty days of Lent. (4.)
2d. The Ember-days at the Four Seasons, being the Wednesday, Friday, and Satur
day, after the first Sunday in Lent, the Feast of Pentecost, September 14, and De
cember 13.
3d. The three Rogation-days, being the Monday, Tuesday, and Wednesday, before
Holy Thursday, or the Ascension of our Lord.
4th. All the Fridays in the year, except Christmas Day. (5.)

In addition to the above, the first Thursday in November (or, if any other day be appointed by the
civil authority, then such day) shall be observed as a day of thanksgiving to Almighty God, for the
fruits of the earth, and all other blessings of his merciful providence.

(3.) That fasting or abstinence from our usual
sustenance is a proper means to express sorrow and
grief, and a fit method to dispose our minds towards
the consideration of any thing that is serious, na
ture seems to suggest : and therefore all nations,
from ancient times, have used fasting as a part of
repentance, and as a means to avert the anger of
God. This is plain in the case of the Ninevites,
Jonah iii. 5. whose notion of fasting, to appease
the wrath of God, seems to have been common to
them with the rest of mankind. In the Old Testa
ment, besides the examples of private fasting by
David, Psal. xlix. 10, and Daniel ix. 3, and oth
ers ; we have instances of publick fasts observed
by the whole nation of the Jews at once upon so
lemn occasions. See Lev. xxiii. 26, &c, ; 2 Chron.
xx. 3 ; Ezra viii. 21 ; Jer. xxxvi, 9 ; Zach. viii.
19 ,• Joel 1. 14. It is true indeed, in the New
Testament we find no positive precept, that ex
pressly requires and commands us to fast : but our
Saviour mentions fasting with almsgiving and pray
er, which are unquestionable duties ; and the di
rections he gave concerning the performance of it
sufficiently suppose its necessity. And he himself
was pleased before he entered upon his ministry, to
give us an extraordinary example in his own per
son, by fasting forty days and forty nights, Matt.
iv. 2. He excused indeed his disciples from fast
ing, so long as He, " the Bridegroom, was with
them ;" because that being a time of joy and glad
ness, it would be an improper season for tokens of
sorrow : but then he intimates at the same time,
that though it was not fit for them then, it would
yet be their duty hereafter : for " the days," says
he, "will come, when the Bridegroom shall be ta
ken from them, and then they shall fast," Matt.
ix. 15. And accordingly we find, that after his
ascension, the duty of fasting was not only recom
mended, 1 Cor. vii. 5 ; but practised by the apos

tles, as any one may see by the texts of Scripture
here referred to, Acts xiii. 2, and xiv. 23 ,• 1 Cor.
ix. 27 ; 2 Cor. vi. 5, and xi. 27. After the apos
tles, we find the primitive Christians very constant
and regular in the observation both of their annual
and weekly fasts. Their weekly fasts were kept
on Wednesdays and Fridays, because on the one
our Lord was betrayed, on the other crucified. The
chief of their annual fasts was that of Lent, which
they observed by way of preparation for their feast
of Easter.
In the Church of Rome, fasting and abstinence
admit of a distinction, and different days are ap
pointed for each of them. But I do not find that
the Church of England makes any difference be
tween them. It is true in the title of the Table of
Vigils, &c. she mentions "fasts and days of ab
stinence" separately : but when she comes to enu
merate the particulars, she calls them all " days
of fasting or abstinence," without distinguishing
the one from the other. The time she sets apart
are such as she finds- to have been observed by the
earliest ages of the Church. Wheatly.
(4.) In the " Table of Fasts" an error has been
corrected, on the suggestion of Bishop White. In
stead of " The forty days of Lent," all our books
have erroneously had it " The Season of Lent."
The corrected error, says the Bishop, "was not
begun in Gaine's book, but may be found in that
published by Hall & Sellers, in 1790, under the di
rection of a committee of the convention of 1789.
In the proposed book, published by them, it was
agreeable to the English editions. The error must
have been an oversight ofthe committee, and makes
an inconsistency of the table of fasts with that of
feasts : the latter comprehending the Sundays in
lent, agreeably to the practice of the christian
church in all ages. t. c. b.
(5.) Friday was, both in the Greek Church and

Iii
•
ANOTHER TABLE TO FIND EASTER,
Till the Year 1899, inclusive.
SUNDAY LETTERS.
Golden *
Number.
B
C
D
E
F
G
I.
April
16
17
18
IS
20
14
15
II.
April
9
3
4
5
6
7
8
III.
March
26
27
28
29
23
24
25
IV.
April
16
17
11
12
13
14
15
V.
April
2
3
4
5
6
March 31
April 1
VI.
April
23
24
25
19
20
21
22
VII.
April
9
10
11
12
13
14
8
VIII.
April
2
3
March 28
29
30
31
April 1
IX.
April
16
17
18
19
20
21
22
X.
April
9
10
11
5
6
7
8
XI.
March !
26
27
28
29
30
31
25
XII. .
April
16
17
18
19
13
14
15
XIII. .
<Vpril
2
3
4
5
6
7
' -'. 8
XIV. ]
March ;
26
27
28
22
23
24
25
XV. .
ipril
16
10
11
12
i
13
14
15
XVI. ,
April i
2
3
4
5
March
30
31
April 1
XVII. .
ipril 23
24
18
19
¦
20
21
22
XVIII. ,
April i
)
10
11
12
13
7
8
XIX. ,
ipril 2 | March
27
28
29
30
31
April 1
To make use of the preceding Table, find the Sunday Letter for the Year, in th<
s uppermost line, and
the Golden Number,
or Prime
, in the column of Golden Numbers, and
against the Prime, in the same
line, under the Sunday Letter,
you have the day of the Month on which Easter falleth that year. But,
Note, That the name of the Month is set on the left hand, or just with the figui
pe, and followeth not
as in other Tables, by descent
, but collaterally.
A TABLE of the DAYS on which EASTER will fall for 38 Years.
being the Time
of two Cycles of the Moon.
Year of ou
r Golden
Epact.
Sunday
Eastec
Year of our
Golden
Epact.
Sunday
Easter
Lord.
Number.
Letter.
Day.
Lord.
Number.
Letter.
Day.
1824
1
0
DC
April 18
1843
1
- 0
A
March 16
5
2
11
B
3
4
2
11
GF
April . 7
6
3
22
A
March 26
5
3
22
E
March 23
7
4
3
G
April 15
6
4
3
D
April 12
8
5
14
FE
6
7
5
14
C
4
9
6
25
D
19
8
6
25
BA
23
30
7
6
C
11
9
7
6
G
8
1
8
17
B
3
50
8
17
F
March 31
2
9
28
AG
22
1
9
28
E
April 20
3
10
9'
F
7
2
10
9
DC
11
4
11
20
E
March 30
3
11
20
B
March 27
5
12
1
D
April 19
4
12
1
A
April 16
6
13
12
CB
3
5
13
12
G
8
7
14
23
A
March 26
6
14
23
FE
March 23
8
15
4
G
April 15
7
15
4
D
April 12
9
16
15
F
March 31
8
16
15
C
4
40
17
26
ED
April 19
9
17
26
B
24
1
18
7
C
11
60
18
7
AG
8
2
19
18
B
March 27
1
19
18
F
March 31
~~
liii

If TABLES FOR FINDING THE HOLY-DAYS.

A TABLE TO FIND EASTER DAY,
From the present time till the year 1899, inclusive.

Golden No.

14 3
11 19 8
16 5
13 2
1018 7
15 4
12 1

17 6

Day of Mo

March

April

2122
23 242526
27
2829 30
31 1
2 3
4 56.
7 8
9
1011 12
13
1415
16
171
19
2021
22
2324
25

Sun. Letter,

C
D E
F G
AB C
DEF G
A BC
D
EF GA
B C
DEF G
A B C
D
E FG
A BC

This table contains so much of the calendar as is ne
cessary for the determining of Easter ; to find which,
look for the golden number of the year in the first co
lumn of the table, against which stands the day of the
paschal full moon ; then look in the third column for
the Sunday letter, next after the day of the full moon ;
and the day of the month standing against that Sunday
letter is Easter-day. If the full moon happen upon a
Sunday, then (according to the first rule) the next Sun
day after is Easter-day.
To find the golden number or prime, add one to the
year of our Lord, and then divide by 1 9 ; the remain
der, if any, is the golden number ; but if nothing re
main, then 1 9 is the golden number.
To find the Dominical or Sunday letter accord
ing to the calendar, until the year 1899, inclusive,
add to the year of our Lord its fourth part, omitting
fractions : divide the sum by 7 ; and if there be
no remainder, then A is the Sunday letter : but
if any number remain, then the letter standing
against that number in the small annexed table,
is the Sunday letter.
Note, That in all Bissextile or Leap- Years, the letter found as
above will be the Sunday letter from the intercalated day exclusive,
to the end of the year.

0

A

1

G

2

F

3

E

4

D

5

C

6

B

Latin, a Litany or humiliation day, in memory of
Christ crucified ; and so is kept in ours. Bp. Spar
row.

For observations upon each of the Fasts, the rea
der is referred to the notes on them, as they occur
in the order of Collects. t. c. b.

liv

A TABLE OF THE MOVEABLE FEASTS,

According to the several days that Easter can possibly fall upon.

e 8".
3

Sundayafter
Epiphany.

Septuagesima
'
Sunday.

©

Ascension
Day.

sr
5-- i
COscsft.
3

Sunday
after
Trinity.

Advent-Sun
day.

March

22

1

January 18

February 4

April 30

May ic

27

November 29

23

1

19

5

May 1

11

27

30

24
1
20
6
2
12
27
December 1
25
2
21
7
3
13
27
2
26
2
22
8
4
14
27
3
27
2
23
9
5
15
26
November 27
28
2
24
10
6
16
26
28
29
2
25
11
7
17
26
29
30
2
26
12
8
18
26
30
31
2
27
13
9
19
26
December 1
April
1
3
28
14
10
20
26
2
2
3
29
15
11
21
26
3
3
3
30
16
12
22
25
November 27
4
3
31
17
13
23
25
28
5
3
February 1
18
14
24
25
29
6
3
2
19
15
25
25
30
7
3
3
20
16
26
25
December 1
8
4
4
21
17
27
25
2
9
4
5
22
18
28
25
3
10
4
6
23
19
29
24
November 27
11
4
7
24
20
30
24
28
12
4
8
25
21
31
24
29
13
4
9
26
22
June 1
24
30
14
4
10
27
23
2
24
December 1
15
5
lt
28
24
3
24
2
16
5
12
March 1
25
4
24
3
17
5
13
2
26
5
23
November 27
18
5
14
3
27
6
23
28
19
5
15
4
28
7
23
29
20
5
16
5
29
8
23
30
21
5
17
6
30
9
23
December 1
22
6
18
7
31
10
23
2
23
6
19
8
June 1
11
23
3
24
6
20
9
2
12
22
November 27
25
6
21
10
3
13
22
28
Note,
That in a Bissextile or Leap Year, the number of Sundays after Epiphany will be the samp as
if Easter-day had fallen one day later than it really does. And, for the same reason, one day must Fn
every Leap- Year, be added to the day of the month given by the Table for Septuagesima Sundav and
for the first day of Lent. J '
4
Iv

A TABLE TO FIND EASTER DAY,
From the Year 1900, to the year 2199, inclusive.

Golden No. Day of Mo.

143 11
19
8 16
5 13
2 10
18
7 15
4 12 1
9 17
6

March

April

222324
25 26
27 28
29 3031 1
2 3
4 5
6
7 89
1011 12131415 1617 18 19
20 21
22232425

Sun. Letter

DEFG
A
B C
DE
F G AB C
D E
F G
A B C
D EF G
AB C
D EF G
A
B C

THE Golden Numbers in the foregoing Calendar
will point out the Days of the Paschal full Moons, till
the year of our Lord 1900;(l.) at which Time, in
order that the Ecclesiastical Full Moons may fall nearly
on the same Days with the real Full Moons, the Gold
en Numbers must be removed to different Days of the
Calendar, as is done in the annexed Table, which con
tains so much of the Calendar then to be used, as is ne
cessary for finding the Paschal full Moons, and the
Feast of Easter, from the Year 1900, to the Year,
2199, inclusive. This Table is to be made use of, in
all respects, as the First Table, before inserted, for find
ing Easter till the Year 1899.

(1.) In the English Book, there is a note underneath the months of March and April, in the Calen
dar, intended to show the use of the golden numbers, in a column attached to these months only. It is
as follows. " The numbers here prefixed to the several days, between the 21st day of March, and the
18th day of April, both inclusive, denote the days upon which those full moons do fall, which happen
upon or next after the 21st day of March, in those years, of which they are respectively the golden
numbers : and the Sunday letter next following any such full moon points out Easter Day for that year.
All which holds until the year of our Lord 1899 inclusive; after which year, the place of these golden
numbers will be to be changed, as is hereafter expressed."
" On investigating this subject," says Bishop White, "we found that the note was wanting in the
prayer books edited before the adoption ofthe Gregorian style in 1751, but was found in all the succeeding
editions consulted. From these circumstances it seems probable, that in making out the calendar for the
American, church, there was taken a book prior to the said date. The column, with the golden numbers,
may have been called for at the crisis of the change of style; but, as it is insufficient for the finding of
Easter, Irom its not showing how the golden numbers are to be found ; and as this, with the whole process
for the finding of the said festival, is provided for by a table appropriated to that object; it was thought
proper to omit the column and the figures included in it." t. c. b.

lvi
GENERAL TABLES
For finding the DOMINICAL or SUNDAY LETTER, and the places of the GOLDEN
NUMBERS in the Calendar.

TABLE I.

TABLE II.

B

1900
2000

2900

3800

4700 4800

5700

6600

7500 7600

8500

C

2100

3000

3900
4000

4900

5800

67006800

7700

$c.

D

2200

31003200

4100

5000

59006000

6900

7800

E

23002400

3300

4200

5100
5200

6100

7000

7900 8000

F

1600

2500

3400

43004400

5300

6200

71007200

8100

G

1700

2600

35003600

4500

5400

63006400

7300

8200

1800

2700
£800

3700

4600

55005600

6500

7400

83008400

B

B

B

B

B

B

B

B

B

Years.

1600

0

1700

1

1800

1

1900

2

2000

2

2100

2

2200

3

2300

4

2400

3

2500

4

2600

5

2700

5

2800

5

2900

6

3000

6

3100

7

3200

7

3300

7

3400

8

3500

9

3600

8

3700

9

3800

10

3900

10

4000

10

4100

11

4200

12

4300

12

4400

12

4500

13

4600

13

4700

14

4800

14

4900

14

5000

15

5100

16

3

1

B

B

B

B

B

B

B

B

B

Years.

52005300
5400 5500560057005800
5900
60006100 6200
6300 6400
6500 6600670068006900700071007200730074007500 7600
770078007900 80008100820083008400
8500
&C

15161717
17 18
18
191919
20 212021222322232424242525 26
2626272827 28
29 29
29 0

TO find the Month and Days of the Month to
which the Golden Numbers ought to be prefixed
in the Calendar in any given Year of our Lord,
consisting of entire Hundred Years, and in all
the intermediate Years, betwixt that and the
next Hundredth Year following, look in the Se
cond Column of Table II. for the given Year,
consisting of entire Hundreds; and note the
Number or Cypher which stands against it in
the Third Column : then in Table III. loak for
the same Number, in the Column under any given
Golden Number, which when you have found,
guide your eyes sideways to the left hand, and in
the First Column you will find the month and
day to which that Golden Number ought to be
prefixed in the Calendar, during that period of One Hundred Years. The Letter B prefixed to certain
Hundredth Years in Table II. denotes those Years which are still to be accounted Bissextile or Leap
Years in the New Calendar ; whereas all other Hundredth Years are to be accounted only common Years.

To find the Dominical or Sunday Letter for
any given Year of our Lord, add to the year its
fourth Part, omitting Fractions, and also the
Number, which in Table I. standeth at the top
of the Column, wherein the Number of Hun
dreds, contained in that given Year is found
Divide the Sum by 7, and if there be no Re
mainder, then A is the Sunday Letter; but if
any Number remain, then the Letter which
standeth under that Number at the Top of the
Table, is the Sunday Letter.

lvii

TABLE III.

Paschal

Sunday

THE GOLDEN NUMBERS.

run
Moon

.

Letter.

1 8

2
19

3 0

4
11

5
22

6 3

7
14

8
25

9 6

10
17

11
28

12 9

13
20

14 1

1512

16
23

17 4

18 15

19

March

21

C

26

March

22

D

9

20

1

12

23

4

15

26

7

18

29

10

21

2

13

24

5

16

27

March

23

E

10

21

2

13

24

5

16

27

8

19

0

11

22

3

14

25

6

17 28

March

24

F

11

22

3

14

25

6

17

28

9

20

1

12

23

4

15

26

7

18,29

March

25

G

12 13

2324

4 5

1516

26
27

78

18
19

29 0

10
11

21
22

2 3

1314

24 25

5
6

16
17

2728

8
9

19! 0
j

March

26

A

20

1

March

27

B

14

25

6

17

28

9

20

1

12

23

4

15

26

7

18

29

10

21

2

March

28

C

15

26

7

18

29

10

21

2

13

24

5

16

27

8

19

0

11

22

3

March

29

D

16

27

8

19

0

11

22

3

14

25

6

17

28

9

20

1

12

23

4

March

30

E

1718

2829

9
10

2021

1
2

121,3

23
24

4 5

15
16

26
27

78

18
19

29 0

10
11

21
22

. 2 3

1314

24
25

5

March

31

F

6

April

1

G

19

0

11

22

3

14

25

6

17

28

9

20

1

12

23

4

15

26

7

April

2

A

20

1

12

23

4

15

26

7

18

29

10

21

2

13

24

5

16

27

8

April

3

B

21

2

13

24

5

16

27

8

19

0

11

22

3

14

25

6

17

28

9

April

4

C

2223

3
4

14
15

2526

6
7

17
18

28
29

9
10

20
21

1
2

12
13

23
"24

4 5

15
16

26
27

7
8

18
19

29 0

10
11

April

5

D

April

6

E

24

5

16

27

8

19

0

11

22

3

14

25

6

17

28

9

20

1

12

April

7

F

25

6

17

28

9

20

1

12

23

4

15

26

7

18

29

10

21

2

13

April

8

G

26

7

18

29

10

21

2

13

24

5

16

27

8

19

0

11

22

3

14

April

9

A

27
28

8
9

19
20

0 1

11
12

22
23

3
4

14
15

25
26

6
7

17
18

28
29

9
10

20
21

1
2

12
13

23
24

4 5

15
16

April

10

B

April

11

C

29

10

21

2

13

24

5

16

27

8

19

0

11

22

3

14

25

6

17

April

12

D

0

11

22

3

14

25

6

17

28

_ 9

20

1

12

23

4

15

26

7

18

April

13

E

1

12

23

4

15

26

7

18

29

10

21

2

13

24

5

16

27

8

19

April

14

F

2
3

13
14

24.
25

5
6

16
17

27
28

8
9

19
20

0 1

1112

22
23

3
4

14
15

2526

6
7

17
18

28
29

9
10

20
21

April

15

G

April

16

A

4

15

26

7

18

29

10

21

2

13

24

5

16

27

8

19

0

11

22

April

17

B

5

16

27

8

19

0

11

22

3

14

25

6

17

28

9

20

1

12 '23

April

17

B

7
18
29
10
21
2
13 : 24
April
1818
C
6
7
17
18
28291
9
ioi
20
21
1
2
12
13
2324
4 5
15
16
2627
8
19
0
11
22
3
14 1 25
April
C
THE ORDER FOR DAILY

MORNING PRATER.

do

The MINISTER shall begin the MORNING PRAYER, by reading one or more of the fol
lowing Sentences of Scripture. (2.)

THE Lord is in his holy temple ; let all
the earth keep silence before him. Hab. ii. 20.
From the rising of the sun even unto the go-
(1.) Under the Law, daily morning and evening de
votions were enjoined by God, on all the Israelites. —
'* Thou shalt offer upon the altar two lambs of the first
year day by day continually ; the one lamb thou shalt
offer in the morning, and the other lamb thou shalt of
fer at even." This ordinance was constantly observed
by the Jews, during the continuance of their city and
polity. It was probably on this account that the primi
tive christians set apart these periods as times for so
lemn worship. And like all the divine ordinances their
institution is most consonant to reason, and the fitness
of things. Every morning when we awake, we re
ceive, as it were anew, our life from God. — When we
arise from our beds, to go forth amidst the cares and
temptations of the world, and the dangers and business
of the day, nothing can be more reasonable than that
we should offer to our merciful Preserver our thanks
givings for his care over us during the unguarded mo
ments of sleep, and for all the blessings he is constant
ly conferring on us ; and that we should supplicate his
guidance and protection through the day, as well as his
favour and blessing on the work of our hands. — In the
evening, too, the same reasons call us to a renewal of
the same duties of devotion. Retiring from the labours
and vanities ofthe day, and when our exhausted spirits
dispose us to sink down upon our beds, in the attitude
and image of death, reason requires of us, that as dy
ing men, we should supplicate the pardon of God for
our omissions of duty, as well as for our follies and
positive transgressions ; and that we should again com
mend ourselves to His protection who never slumbers
nor sleeps.
But besides the public devotions of the morning and
evening, many of the devout Jews were in the habit of
retiring to their closets, in the middle ofthe day for the
purpose of private worship. And we have reason to
believe that this custom was adopted by the early Chris
tians. We learn that St. Peter, " went upon the house
top to pray, about the sixth hour," which corresponds
with our noon. And we find that this was a common
period of christian worship, in the time of St. Cyprian,
and Clement of Alexandria. It was not long after?

ing down of the same, my name shall be great
among the Gentiles ; and in every place in
cense shall be offered unto my name, and a
that the Monks, who professed to be more devout than
other Christians, added other hours of stated prayer.
These stated periods of daily devotion had increased to
seven, in the time of Pope Pelagius the Second, who es
tablished them by a decree, and provided offices of de
votion for the several " Canonical hours."— At the pe
riod of the Reformation, our parent Church of England
brought back the periods of public worship to the primi
tive usage, and enjoined only " daily morning and even
ing prayer."
But though the Church has appointed these two pe
riods of public worship, she does not thereby excuse
any of her children from the essential duty of private
devotion. Stated periods for retirement to the closet
are salutary for all men. We may worship God, in
deed, at any period of the day, and in the midst of our
business, by short mental ejaculations, but the use of
stated times for private devotion cannot be too highly
estimated. Such is the constitution of our nature, that
a duty, which we think can be performed at any time,
we are apt to defer altogether, unless we regulate our
conduct by fixed rules.
In the Cathedral Churches, in England, the regular
morning service is constantly performed. But the cir
cumstances of country parishes will not admit of this
daily public worship ; nor is it practicable in the Pa
rish Churches of this country. But though the dis
persed residences, and the secular avocations of Chris
tians, will not permit them to assemble daily for pub
lic worship, none can be excused for the neglect of
Family Devotions. And the American branch of the
Church, has set forth " Forms of Prayer to be used in
Families," well suited to-their circumstances and their
wants. — Those heads of Families, therefore, who live
in the habitual neglect of these daily morning and even
ing devotions, frustrate the benevolent intentions of the
Church, and lose one of the most interesting bands of
the domestic state : while they are deficient in a duty
enjoined- not less by the dictates of reason than the au
thority of Scripture. t. c. b.
(2.) Prayer is the elevation of the soul to a commun
ion with God ; and is commanded by him as a duty,

MORNING PRAYER.

pure offering : for my name shall be great
among the heathen, saith the Lord of Hosts.
Mai. i. ll.
Let the words of my mouth, and the medi
tation of my heart, be alway acceptable in
thy sight, O Lord, my strength and my re
deemer. Psal. xix. 14.
When the wicked man turneth away from
through the pious and faithful performance of which we
obtain all the especial blessings we enjoy. It is a high
honour to us that we are permitted and assisted to hold
this intercourse, and it is also a source of inestimable
benefits to us. But it is a duty of difficult performance.
Our attention should be wholly engrossed in the solemn
act we are engaged in. The worldly objects which
commonly occupy our thoughts must be excluded. Our
souls must be suitably humbled under a sense of our
unworthiness, and brought to a proper state of serenity
by a contemplation of the paternal goodness of God,
and the atonement and mediation of the Saviour. Hence
it results that some preparation of the mind is necessa
ry before we enter upon the sacred duties of devotion. —
It is the custom of the Jews, when they enter their
synagogues for worship, to stand silent for some time,
to meditate on the presence and perfections of God.
And in the early ages of Christianity, it was the cus
tom of the Priest to prepare the people's hearts for wor
ship, by the use of a suitable preface. In imitation of
this primitive usage, the Church has prescribed the sen
tences of scripture, the reading of which are enjoined
by the foregoing Rubrick.
In the first reformed Book composed in the reign of
King Edward, the offices of devotion began with the
Lord's Prayer. The Romish Book began in the same
way, and so does the Liturgy of the Greek Church.
But when the next review of the Liturgy was made,
this commencement was thought too abrupt. The sen
tences from scripture were then prefixed, together with
the exhortation, confession, and absolution ; as a pro
per introduction, and to prepare the congregation for
the following devotions. And while the addition is
calculated to serve these salutary purposes, it brings
back the Liturgy nearer to the primitive model.
It should seem that nothing can have a stronger ten
dency to produce in us a pious frame of soul than the
voice of God speaking to us. The Church in prescrib
ing these sentences, expects us to regard them as the
words of God, addressed to us by the mouth of his em
bassador : and she hopes we will not dare to disobey
them, since they come from the very Being to whom we
are about to address our prayers, and who may justly
refuse to regard our petitions if we neglect to observe
his commandments. — "Before thou prayest, prepare
thyself," says the son of Sirach : And the scripture
sentences are admirably selected to prepare us for the
duty of devotion. They relate chiefly to repentance,
and confession of sins. These should naturally stand
first in the devotion of guilty creatures : For, till we
feel a genuine sorrow for having offended God, and
come in earnest to seek his pardon, we cannot expect
that he will accept our prayers.

his wickedness that he has committed, and
doeth that which is lawful and right, he shall
save his soul alive. Ezek. xviii. 27.
I acknowledge my transgressions ; and my
sin is ever before me. Psal. li. 3.
Hide thy face from my sins ; and blot out
all mine iniquities. Psal. li. 9.
The sacrifices of God are a broken spirit ;
When the Minister begins to repeat the sentences,
the congregation rises. This is a decent and proper
custom. Its import is, to manifest our reverence for
the word of God, now addressed to us, in order to
awaken us to repentance.
During this part of the service, the Minister should
bear in mind that he stands in the place of an Embassa
dor of Christ, as well as the solemn nature of the du
ties in which he is about to join with his congregation.
He should read the sentences with suitable gravity,
with a demeanour expressive of his inward devotion,
with collected attention, and with that serious and af
fectionate tone of voice, that is best calculated to influ
ence the minds and hearts of his people ; — to quicken
their zeal, and excite in them those heavenly affeetions
which are requisite in prayer. And if such are tlie
duties of the Minister, there are also corresponding
obligations on the part of the hearer. During the read
ing of these sentences, no member of the congregation
may stand idle, listless, and inattentive, as though he
had nothing to do. Every one is in duty bound to pay
a reverent attention to the admonitions of God, thus
declared by his embassador ; and in this way to pre
pare himself to make his confessions to our " Almighty
and most merciful Father," in the form provided by
the Church.
From this view of the desiga of the prefatory sen
tence, it will be perceived that every member of a con
gregation ought to be in Church in due season, that he
may be present at the very beginning of the service,
and have time to prepare for the more solemn offices of
devotion. Many who appear in their seats previous to
the commencement of public worship, are apt to spend
the interval in gazing about the Church, to gratify an
idle curiosity. But how much more profitably this
time might be spent in reading over the whole of the
sentences, and such other scriptures as would tend to
promote religious meditations : that they might thus
bring themselves to such a devout frame of mind before
the Minister begins, as to be able to follow him through
the successive offices, in such a manner as the nature
of the duty requires.
In fine, let every one who hears these divine sen
tences, be thankful to God for the instruction, the admo
nition, and the encouragement they afford ; And may
it be the earnest desire of all, so to use the ordinances
of God's house, as not to abuse them : that they may
derive from them that comfort through life which they
are calculated to afford, and find them as waters of
consolation in the day of adversity. t. c. b.
The two texts placed in front of the other initiatory
sentences, were designed to give solemnity to the open
ing of the service ; and yet 1 do not know whether they

MORNING PRAYER.

a broken and a contrite heart, O God, thou
wilt not despise. Psal. li. 1 7.
Rend your heart and not your garments, and
turn unto the Lord your God ; for he is gra-
may not have had an unfavourable consequence not fore
seen. The compilers evidently designed to begin with
penitence and confession : but we have lived to witness'
an increasing propensity to begin with a psalm, with
out a special reference to those subjects. Such a thing
never happened within my knowledge, before the said
date .; but whether it was the result of introducing these
two texts, otherwise very proper, I will not determine.
Perhaps it would have been better to have placed them
after the other texts. Bp. White.
The first of these sentences makes a very impressive
commencement of our service ; the second is peculiarly
adapted to the season of the Epiphany, and the third
is an appropriate prayer at the commencement of any
act of worship, but it is certain that neither of these are
congruous with the order of our service. Perhaps it
would be the best course, when the minister uses one of
these sentences, that he should join with it one or two
of the others, which are of a penitential character. T. C. E.
-The full import of the sentences, it is to be feared,
is not generally understood j neither is the recital of
them, in all churches, always attended to, with the
reverence they deserve. Hence it is possible, that the
pious intentions of the composers of the Liturgy may,
at the very outset of the service, in some degree, be
frustrated. On these grounds, it is presumed, that a
fuller illustration of the Introductory Sentences, than
of some other parts of the service, may be required.
It may likewise be proper to arrange together such
sentences as have a nearer affinity and relation to each
other. This method will afford every man an opportu
nity of employing his private meditations, before the
service begins, upon such subjects as are best suited to
his present frame of mind and spiritual circumstances.
For every serious person best knows his own state, and
will naturally be led to contemplate such subjects, as
correspond with his present disposition. And these, of
course, will be the best calculated to promote in him
sincere repentance and true devotion.
In this view the sentences may be considered as ad
dressed to persons of five different descriptions. They
afford, 1. Instruction to the Ignorant and Erroneous. Uohn
i. 8, 9. Ezek. xviii. 2.
2. Admonition to the negligent and inconsiderate.
Psal. li. 3. Mat. iii. 2.
3. Models of Penitential Devotion to those who are
apprehensive of God's Judgments. Psal. li. 9. Psal.
cxliii. 2. Jer. x. 24.
4. Encouragement and Consolation to the Diffident and
Contrite. Psal. li. 17. Dan. ix. 9. Lukexv. 18, 19.
5. And Caution to the Ceremonious and Formal.
Joel ii. 13.
Sentences affording Instruction to the ignorant and erro
neous.
Many persons attend the public worship, who are
grossly ignorant of their real state. Insensible of their

cious and merciful, slow to anger, and of great
kindness, and repenteth him of the evil. Jo
el ii. 13.
To the Lord our God belong mercies and
guilt, and inapprehensive of their danger, they either
think that they have no sin ; or suppose that a slight
confession of it will obtain them pardon. These surely
stand in need of information, before they join in the
public service. And we are here furnished with two
striking passages from Holy Scripture, admirably
adapted to instruct their ignorance, and rectify their
errors. The one more immediately proceeds from the mouth
of God, and is delivered by his prophet. The other
is addressed by St. John, the beloved Apostle and Evan
gelist, to the Catholic Church, that is, to the whole
Christian world.
If any man be so ignorant, as to suppose, that a few
slight petitions to heaven will obtain the pardon of his
past offences, let him weigh the import of the following
words :
When the wicked man, tye. — This passage is taken out
ofthe 1 8th chapter of Ezekiel ; a chapter, which I exhort
every Christian, frequently to read, and attentively to
consider. God here plainly declares, that if he, who
had before led an habitual good life, unfortunately fall
into sinful courses, he shall forfeit God's favour, and " his
former righteousness shall not be mentioned." — " In
his trespass that he hath trespassed, and in his sin that
he hath sinned ; in them shall he die." On the other
hand, Almighty God solemnly avows, that whenever,
the sinner, by unfeigned repentance, turns to him,v he
will restore him to his favour. However wicked and
abominable his former life may have been, yet if he see
his errors, be heartily sorry for them, and forsake
them ; if he endeavour to do " what is lawful and right,"
walking in the statutes of God, and observing his judg
ments : and if this new state of life be sincere and per
manent, then, he shall not die, "he shall save his soul
alive." — He shall be delivered from the misery de
nounced upon final impenitence, and shall obtain ever
lasting happiness and glory.
But some are not sensible of their guilt. — Ignorance,
or vanity, prompts them to fancy that they have no sin,
and consequently, no need of repentance. To counter
act the effects of so fatal a delusion, the following pas
sage from St. John is introduced, to which the self-
righteous, the presumptuous self-deceiver, will do well
to attend :
If we say, tfc. — In this state of imperfection the best
men are liable to many frailties, and all of us offend
God daily. The Apostle declares, that if we say, or
think in our hearts, that we live without sin, we de
ceive, not God, who sees and will punish our guilt,
but ourselves, by believing a most gross falsehood. He
assures us, that the truth of God's word, which says,
that " all have sinned," is not in us. Whereas, if we
examine our hearts, acknowledge our sins, and repent
of them, God has promised, and Christ has purchased
us, pardon. His faithfulness and justice will fulfil his
promise. He will forgive us our past sins, and by his
grace, and the assistance of his holy spirit, he will, for
9 ,

MORNING PRAYER.

forgivenesses, though we have rebelled against
him ; neither have we obeyed the voice of the
Lord our God, to walk in his laws which he
set before us. Dan. ix. 9, 10.
O Lord, correct me, but with judgment ;
not in thine anger, lest thou bring me to no
thing. Jer. x. 24. Psal. vi. 1.
the future, preserve us from "all deadly sin," and
" confirm and stablish us in every good work."
Admonition to the negligent and inconsiderate.
Others are not ignorant, but negligent. They are
ready enough to acknowledge their sin, and appear to
be aware of their danger. But though they are con
vinced, that without repentance and amendment of life,
neither their prayers nor persons will be accepted by
God, yet they defer from day to day, from week to
week, from month to month, from year to year, the
practice of these duties'. To excite such persons to re
pent in earnest, the church furnishes us with two strik
ing passages. The former is taken from the 5 1st Psalm,
in which the royal Psalmist, after the commission of a
very grievous crime, makes confession of his sin be
fore God :
I acknowledge my transgressions, tfc. — Conscious that
he has offended God, he does not, when reproved by
the mouth of the Prophet, attempt to conceal, or ex
tenuate his offence. He confesses it with all its aggra
vations ; he avows that his conscience knows no rest,
and that the sense of his sin haunts him day and night.
Now if holy David, when, in one deplorable instance,
he had been surprised into sin, entertained such dread
ful apprehensions of God's anger, let the thoughtless,
inconsiderate sinner reflect, what impressions the sense
of his manifold offences should make upon his mind.
If he disregard the example of David, let him attend
to the summons from God, delivered by the Baptist.
commanding all men, especially the thoughtless and
inconsiderate, to repent :
Repent ye, fc. — That is, by repentance and reforma
tion make your peace with God, whilst the day of life,
and the kingdom of grace last. If you live and die in
your sins, you will, at the Day of Judgment, which
precedes Christ's kingdom of glory, be excluded from
heaven, and cast into hell.
Models, of penitential Devotion to those who are apprehen
sive qf God's Judgments.
By the preceding sentences we have been taught,
that men universally deserve the wrath of God, and
that all should " fear before him." But when we ob
serve, in the person of the humble penitent, how apt
the excessive dread of God's righteous judgment is to
deject the heart, oppress the spirits, and prevent the
exercise of devotion, we discover with what propriety,
the compilers of our Common Prayer, have in the three
succeeding sentences, supplied us with models of peni
tential supplication.
Hide thy face, fc. — Let us suppose a sinner, awaken
ed to a true sense of his deplorable situation, and look
ing around him for help and deliverance. Above, is
an insulted, offended God, prepared to take vengeance :
Below, the fiery gulph gapes ready to receive him. In

Repent ye for the kingdom of heaven is at
hand. St. Mat. iii. 2.
I will arise, and go to my father, and will
say unto him ; Father, I have sinned against
heaven, and before thee, and am no more wor
thy to be called thy son. St. Luke xv. 18, 19.
Enter not into judgment with thy servant,
this season of distress and dismay, the example of Da
vid will teach him, not to turn away through fear from
the Almighty, but to approach him more speedily, and
to pray to hun more humbly, and earnestly, for the
pardon of his sins. The royal penitent here reiterates
his former requests, that God would cease to behold
his iniquity, that he would blot it out, as a man blots
out what he has written, so that it can never be read
again. Enter not into judgment, tfc — Here David urges the
fallen, sinful, wretched state of human nature. Of all
the sons of Adam, not one could be saved, should God
enter into judgment with him, and instead of pardon
ing his offences by an act of grace, inflict the punish
ment due to them by the rigor ofthe law. The thought
of such a trial, appals the soul of the best man living,
makes his flesh to tremble, and all Jiis bones to shake.
To God's grace and mercy, through the merits of
Christ alone, the most innocent man living must owe
his justification and acquittal.
O Lord, correct, tfc. — If the justice of Jehovah is de
termined to punish, and the penitent offender cannot be
forgiven without some chastisement, the humble sup
plication of the prophet instructs us to pray, that it
may be inflicted, not with the vindictive fury of an ad
versary, but with the moderation of a merciful judge.
Should the Lord proceed with rigor proportionate to
the sinner's demerit, he would be totally consumed ;
reduced to a state worse than annihilation.
Consolation to the diffident and contrite.
That the heart of the penitent overwhelmed with
grief may not despair of forgiveness, as if God were
utterly irreconcilable, and no more to be intreated, and
to prepare him ta supplicate mercy through faith and
repentance, the church has provided three sentences
for the encouragement of those who are diffident of
God's favour, and for tlie consolation of the contrite :
The sacrifices of God, tfc. — The first shews, how well
qualified such persons are to pray for pardon; that
with a penitent and a contrite heart God is well pleas
ed ; that a broken spirit, a soul pierced with the many
genuine sorrows, which always accompany true re
pentance, is a sacrifice, which he will most gracious
ly accept.
To the Lord, our God, belong, tfc  In the former sen
tence, we saw how well qualified the penitent is to pray
for forgiveness. This demonstrates God's readiness to
forgive. Though we have violated his holy laws, ta
ken up arms, and lived in a state of open rebellion
against his divine majesty, yet he is the God of mercies.
If we repent, he will pardon. Let his pity in sparing,
and his goodness in restoring us, encourage us to draw
near him, and make confession of our sins before him.
To enforce the former declarations, the third sen-

MORNING PRAYER.

S

0 Lord ; for in thy sight shall no man living
be justified. Psal. cxliii. 2.
If we say that we have no sin, we deceive
ourselves, and the truth is not in us ; but if
we confess our sins, God is faithful and just
tence under this head, I will arise, <^c, proves by the
example of one, whose condition was as wretched,
whose offences were as great, and whose forgiveness
was as unlikely, as ours can possibly be, that every
true penitent, who ventures to return to his heavenly
Father, may have the fjillest assurance of meeting with *
a kind reception ; and that those things, which the
sense of our unworthiness makes us ashamed to ask,
his voluntary bounty is ready to bestow.
Caution to the Ceremonious and Formal.
In the last place, should any, by the frequent use of
these public offices, grow cold and careless, or ceremo
nious and formal, should they begin to rest solely, on
established rites, and customary observances, repeat
ing the confession and the prayers without any corres
ponding affections of devotion, to them the Church ad
dresses that direction and reproof, which God himself
addressed to the hypocritical Jews :
Rend your hearts, fc. — The Jews were forward
enough to exhibit the exterior formalities of sorrow, and
repentance, whilst their principles remained unaltered,
and their hearts were devoid of true contrition. To
the outward signs of mourning, the prophet exhorts
them to add inward sorrow. God regards the disposi
tion of our minds more than the posture of our bodies.
When you come to confess your sins before God, rend
your heart with grief for your offences, and fear of his
displeasure. Turn your hearts unto the Lord, whom
with your lips you call your God. The gracious mer
cy, long suffering, and benignity of God, are the great
est encouragements to expect his pardon. Though he
has determined to punish, he is more desirous to spare.
He will repent, and will not inflict the evil he has threat
ened, provided you repent of the evil you have commit
ted. And shall we approach with frigid formality, when
we come to confess our sins, and supplicate forgiveness
of so good and gracious a God ? Let us not only bend
the suppliant knee, but bow down the " humble, lowly,
penitent, and obedient heart," whenever we assemble
in the house of our God " to praise his holy name, to
give him thanks, to hear his word, and to ask those
things that are requisite and necessary both for our
bodies and souls." Shepherd.
Before the service of the church begins, it is likewise
proper that Christians should address themselves to
God in private prayer. A form of prayer like the fol
lowing, has been recommended for this purpose by
some respectable members of our community to be used
at our entrance into the church.
OLord, lam now in thine house. Assist, I pray thee,
and accept my services. Enable me, and all that shall
this day meet in thy name, to worship thee in spirit and
in truth. Let thy holy spirit help our infirmities, and
dispose our hearts to seriousness, attention, and devotion.
And grant that we may improve this opportunity to the
honour of thy holy name, and the benefit of our souls,
through Jesus Christ our Lord. Amen.

to forgive us our sins, and to cleanse us from
all unrighteousness. 1 St. John i. 8, 9.
^ Then the Minister shall say. (3.)
DEARLY beloved brethren, the Scripture
The prayer is so plain that it requires little explication.
It petitions for acceptance and abilities to worship God
properly ; for seriousness, attention, and devotion, that
by our solemn meeting we may promote his honour, and
obtain his blessing. This form may easily be prolong
ed, or diversified, as each man's particular circum
stances may require.
Thc prayer subjoined may be used with advantage,
when the service is ended.
Blessed be thy name, 0 Lord, for this opportunity qf
attending thee in thy house and service. Pardon, I be
seech thee, my wanderings and imperfections. Merci
fully accept my services, and grant that I, and all Chris
tians, may be doers of thy word and not hearers only,
through our only mediator Jesus Christ. Amen.
These two prayers are, with little variation, extract
ed from a Tract, entitled " Directions for a devout and
decent behaviour in the public worship of God."
Shepherd.
(3.) In the performance of the Service it is cus
tomary to pronounce only two or three of the sen
tences, and then to proceed to the exhortation ; which
is grounded on them, and is little more than a comment
or paraphrase upon the several texts.
It is to be feared that there are many who regard
this Exhortation as a mere matter of form, and give but
little heed to it. But those who will attend to the in
struction which it contains, cannot fail to perceive how
admirably it is calculated to apply the preceding sen
tences, and direct us how we should perform the fol
lowing confession.
The Minister begins his address with the Apostolic
Salutation, " Dearly beloved brethren." — These words
are well adapted to express that tender regard which
the Ministers of God's word should have for their peo
ple. And the congregation should be careful to re
ceive their exhortation with a ready mind, since they
thus " speak to them the truth in love." After this
affectionate address, the Minister proceeds to call his
people to confession, by the admonition that "the
Scripture moveth us in sundry places to acknowledge
and confess our manifold sins and wickedness." These
words are grounded on the introductory sentences, and
particularly on that from the 1 John i. 8, 9. But many
other passages of Scripture might be cited to the same
purpose; and to give weight to this admonition, the
words import, that it is not merely the Minister, but
God himself who by his holy word moves us to repen
tance and confession ; so that he who refuses to obey,
refuses not man but God. — We are further admonished
not to " dissemble or cloke" our sins. For though we
could conceal them so closely as to deceive all the
world, yet we cannot hide them from that God, who
"searcheth the heart," and who will condemn us for
our hypocrisy as well as for the transgression. We
are therefore admonished to " confess" our sins, with
an " humble and lowly" heart, sensible of our unwor-

MORNING PRAYER.

moveth us in sundry places, to acknowledge
and confess our manifold sins and wickedness,
and that we should not dissemble nor cloak
them before the face of Almighty God, our
heavenly Father, but confess them with an
humble, lowly, penitent, and obedient heart ;
to the end that we may obtain forgiveness of
the same by his infinite goodness and mercy.
And although we ought at all times humbly
to acknowledge our sins before God; yet
ought we chiefly so to do, when we assemble
and meet together, to render thanks for the
great benefits that we have received at his
thiness ; with a " penitent" heart, filled with sorrow
for having offended so good a God ; and with an "obe
dient heart," fully resolved upon reformation and
amendment of life.
The object of this confession of our sins, is then de
clared to be, "to the end that we may obtain forgive
ness of the same," by the " infinite goodness and mer
cy" of God. " If we confess our sins," says St. John,
" God is faithful and just to forgive us our sins, and to
cleanse us from all unrighteousness." Repentance and
forgiveness are constantly connected, in the Scriptures ;
yet we must be careful to regard repentance rather as
a condition, than as the meritorious cause, of our for
giveness ; which is to be sought for only in the atone
ment and mediation of Jesus Christ.
We are then instructed that confession and repent
ance are " at all times" our duty, but " chiefly when
we assemble and meet together" for the purposes of
public worship. These purposes are declared to be
" to render thanks for the great benefits that we have
received at the hands of God ;" which we accordingly
do, in the form of thanksgiving prescribed by the
Church : " To set forth his most worthy praise ;"
which is done in our Psalms, Hymns, Anthems, and
Doxologies : " To hear his most holy word ;•" which
we do in attending to the reading of the portions of
Scripture, and to the sermons which are taken from
the Scriptures : And lastly, "to ask those things which
are requisite and necessary, as well for the body as the
Soul ;" which is done in the Collects, Supplications,
and intercessions. But unless true repentance pre
cede these duties and devotions, none of the services
will be acceptable to God, or profitable to ourselves.
Wherefore, that the people may not come to Church
in vain, the Minister "prays and beseeches" them,
" as many as are present," to accompany him in the
solemn confession which immediately follows — a con
fession, which there are none so holy but they have
need to make it ; and none so sinful but they may be
profited in using it with sincerity.
Such are the views we ought to take of this compre
hensive exhortation. While, therefore, the minister is
addressing it to us, let us apply our minds fully to its
import, that we may be prepared to accompany him
with contrite hearts in the "general Confession" to
the Throne of Grace. t. r. b.

hands, to set forth his most worthy praise, to
hear his most holy word, and to ask those
things which are requisite and necessary as
well for the body as the soul. Wherefore, I
pray and beseech you, as many as are here
present, to accompany me, with a pure heart
and humble voice,, unto the throne of the
heavenly grace, saying —
^[ A general Confession (4.) to be said by the
whole Congregation (5.) after the Minis-
'ter, (6.) all kneeling. (7.)
ALMIGHTY and most merciful Father :
(4.) There is no subject in religion concerning which
there is a more general agreement among Christians
than that which here presents itself to our attention, —
"the humble confession of our sins to Almighty God."
This is a duty recommended by the example of holy
men in all ages of the world, and by the positive pre
cepts of Scripture. " We confessed our sins unto the
Lord, and he forgave the iniquity of our sin." This
has been the religious experience of Moses, Abraham,
David, the Prophets, the Apostles, and the primitive
Christians. In the Book of Numbers (v. 5, 6.) the Lord
himself speaks, saying, " when a man or woman shall
commit any sin, to trespass against the Lord, and that
person be guilty; then shall they confess their sin
which Jhey have committed." And in the Book of
Ezra, where it is recorded that the people had wick
edly violated the divine commandment, this is the in
junction laid upon them, (x. ii.) " Now, therefore, make
Confession unto the Lord God of your Fathers, and do
his pleasure."
Wisely then has the Church ordered that when we
meet together to present our united tribute of Prayer
and Praise to the Father of mercies and God of all
consolation, we should first deplore our unworthiness
at his footstool, by making an open and sincere con
fession of our manifold sins and wickedness.
The first sentence in the General Confession, con
tains a solemn address to God, in language well calcu
lated to inspire us with awe, and at thc same time to
encourage our devotions : — " Almighty and most mer
ciful Father." — In the first words of this address, we
make a public acknowledgment of the greatness of
the Being against whom we have sinned. It denotes
the absolute sovereignty and dominion of God, both in
heaven and oh earth, and his infinite power to do all
his pleasure. This must be a fearful attribute of the
Deity to the impenitent sinner. It effectually destroys
all his expectation of escaping the punishment due to
his transgressions. An attribute like this, is calcu
lated to fill us with reverence and awe, but it should
not drive us to despair ; for to the penitent transgress
or, the power of God is always tempered with mercy.
The Church, therefore, teaches us to address him as
our "most merciful Father." The idea of the al
mighty power of God, is calculated to excite in us a
salutary fear of his anger, while the thought of his

MORNING PRAYER.

we have erred and strayed from thy ways like
lost sheep. We have followed too much the
devices and desires of our own hearts. We
have offended against thy holy laws. We
have left undone those things which we ought
to have done ; and we have done those things
which we ought not to have done : And there
is no health in us. But thou, O Lord, have
mercy tends to inspire us with confidence, and melt us
to gratitude and love. The former reminds us of the
danger of persevering in our disobedience ; the latter
fills us with a comfortable hope of being received into
favour upon our sincere repentance. And though the
omnipotence of God, might terrify us from his pres
ence, yet his mercy invites us to return, and confess
our sins wijh contrite hearts. We are also taught in
this address to invoke God by the,endearing appella
tion of " Father ;" and we are encouraged to do so by
the authority of the Saviour himself, in the form of
Prayer dictated to his disciples. This part of the ad
dress leads us to consider God as the author and pre
server of our being ; and as our Father by Redemption,
" having begotten us again unto a lively hope, in Christ
Jesus, and made us accepted in the beloved."
We may here remark, that in all her Prayers the
Church has manifested her wisdom and piety by pre
facing them with such titles and attributes of God, as
are most proper for the petitions which follow them,
and most likely to excite in us the affections which cor
respond with our addresses to the throne of grace.
After the solemn address which has been noticed, we
proceed to an open confession of our unworthiness in
the sight of God : — " We have erred and strayed from
thy ways like lost sheep." It is not possible that our
ignorance and wanderings could be described in more
appropriate and expressive language than that which
the church has here adopted. It is the true expression
of our real state and character, and in the very lan
guage of the Holy Spirit. " I have gone astray like a
lost sheep." (Psalm cxix. 176.) " All we, like sheep,
have gone astray ; we have turned every one to his
own way." (Isa. liii. 6.) — The servants of God are
often spoken of under this figure. Thus David says,
(Ps. c. 2.) " We are his people, and the sheep of his
pasture." And God is accordingly called their Shep
herd. " The Lord is my shepherd." (Ps. xxiii. 2.) 
The nature of our alienation from God is such, and
such is our natural indisposition to return to him, that
were not the Saviour to seek and recover us, by the
ministry of his word, and the agency.of the divine Spirit,
we should continue to wander further and further from
the path of duty, till we perished in our iniquity. We
are justly compared, therefore, to lost sheep. No ani
mal is more apt to stray than this, unless constantly
under the Shepherd's eye : so we also while eagerly
feeding on the vanities of the world, constantly stray
onward regardless whether we be right or wrong ; and
easily fall into temptations and snares. But to under
stand the full force of this figure, it must be considered
that sheep were peculiarly liable to stray, and pecu
liarly subject to danger, in the open countries of tho

mercy upon us, miserable offenders. Spare
thou those, 0 God, who confess their faults.
Restore thou those who are penitent ; Accord
ing to thy promises declared unto mankind,
in Christ Jesus our Lord. And grant, O most
merciful Father, for his sake ; That we may
hereafter live a godly, righteous, and sober
life ; To the glory of thy holy Name. Amen.
East, which were full of wild beasts. Such a "great
and terrible wilderness" is this world ; where the De
vil, "as a roaring lion, goes about seeking whom he
may devour." Alas ! how frequently do we like erring
sheep, forsake the safe fold, the pure streams, and the
green pasture, which God hath provided for us, and
wander into the dry and barren wilderness, where we
want all true comfort, and are exposed to a thousand
dangers ! What abundant cause, then, have we to be
humble, when we reflect on our vain and erring conduct,
and come forward to make our confession at the divine
foot-stool ! But are we really humble ? Are we truly
sensible of the evil of our doings ? Or do we adopt the
words of this Confession as a mere matter of form f
Let us beware of imposing upon ourselves in so solemn
a matter, as well as of the greater sin of hypocrisy ;
lest being hardened in our iniquity we perish, and that
without remedy.
But why is it that we are compelled to make this hu
miliating confession ? Why is it that we have left the
green pastures " of God's word and promises, to feed
on husks ?" The Church points us to the cause, and in
structs us to confess it before God : " We have followed
too much the devices and desires of our own hearts."
This sentence of the confession, when considered in
relation to that which precedes it, intimates to us a
very striking contrast. The ways qf God from which
we have strayed, lead to life eternal ; and our own
way, which we have followed, is the broad path which
leadeth to destruction. If we attentively observe the
workings of our minds, and survey the tenor of our
past lives, we shall have the fullest reason to assent to
that humiliating representation of the human heart
which is given in the holy Scriptures : " From within,
out of the heart of men, proceed evil thoughts, adulte
ries, fornication, murders, thefts, covetousness, wick
edness, deceit, lasciviousness, an evil eye, blasphemy,
pride, foolishness." He who made this declaration
knew what was in man : and it is under a full sense of
the original depravity of our nature, as well as in con
sideration of our actual transgressions, that the Church
has taught us to confess " we have followed too much
the devices and desires of our own hearts." But mcrelv
to acknowledge this with our lips, will not be suffi
cient. It is necessary that we should feel what we say.
We must be convinced that our nature is depraved, be
fore we shall seek the aids of the blessed spirit ; and
that our conduct has been wrong, before we shall earn
estly set about an amendment. Let us beseech God,
then, in the excellent language of the Church, "" that
by his holy inspiration we may think those things that
be good, and by his merciful guiding may perform
the same,"

8

MORNING PRAYER.

It is by thus following our own wicked devices and
desires that we fall into actual sin. This St. John de
fines to be the "transgression of the law of God."
And accordingly we are taught to proceed to the ac
knowledgment of our positive guilt; — "We have of
fended against thy holy laws."
These words may be appropriated by all men, what
ever may be their situation, or circumstances in life.
" All have sinned and come short of the glory of God."
" If we say that we have no sin, we deceive ourselves,
and the truth is not ih us." "There is no man that
liveth and sinneth not." A consideration of the sove
reign and righteous authority of the great Being whose
laws we have violated, ought to fill us with deep hu
mility and awe in his presence. But that a dread of
his anger, and his almighty power may not deter us
from approaching him, he has revealed himself to us
on a throne of grace; and, through the meritorious
atonement and intercession of his Son, encourages us to
draw near to him, as to our " most merciful Father."
Our offences against the laws of God, consist of sins
of omission, and of commission. After the general ac
knowledgment of our transgressions, we are instruct
ed to proceed in our Confession ; " We have left undone
those things which we ought to have done, and we have
done those things which we ought not to have done."
These words contain a full acknowledgment of the
manifold sins and wickedness with which we stand
justly charged. We first confess our neglect of duty.
Wilfully to omit the performance of what God has pos
itively required of us, may be no less criminal in his
sight than actually to do what he has expressly for
bidden us. Thus saith the Lord, (Ps. lxxxix. 32) " If
they keep not my commandments, then will I visit their
transgression with the rod, and their iniquity with
stripes." This consideration ought to lead us to a
careful review of our past lives, that we may perceive
in what respects we have neglected to perform our
duty, and humbly confess and lament the same before
God. And in doing this, let us not judge of our defi-
ciences by any rule which fashion may have prescribed,
or by any standard which mere human wisdom may
have recommended. For as the latter is certain to be
fallible, so is the former sure to be flattering and false.
Let us examine ourselves by the perfect law of God,
and judge ourselves now, that we be not judged of the
Lord, in the great day of account. In the following
injunctions of scripture, both the objects and the meas
ure of our religious affections are fully summed up and
defined : — " Thou shalt love the Lord thy God with all
thy heart, with all thy soul, and with all thy mind : and
thy neighbour as thyself." Alas ! how widely have we
departed from this perfect standard ! Who of us have
exercised that love to God which it requires ? Have we
not all often withheld our best affections from him who
is most worthy of them, and lavished them upon base
and inferior objects ? Have we not suffered the world,
its vanities, its pleasures, its riches, and honours, to
entangle our minds and captivate our hearts ? Neither
have our feelings, nor our conduct towards our neigh
bours been always such as we would have wished them
to have exercised towards us. Although the rule by
which our conduct should be regulated, is lodged in our
own bosoms, yet we must all be conscious to ourselves,

that our corrupt passions and selfish feelings, have too
often led us to violate its injunctions. But besides hav
ing come shoirt of the duties which we owe to God and
our neighbour, we have also failed in our duty to our
selves. We are bound by the divine law, to keep our
bodies in temperance, soberness', and chastity; To
" crucify the flesh, with the affections and lusts." But
have we always done so ? Rather have not angry pas
sions too often ruffled our breasts and disturbed those
about us ? And have not our minds been too often de
filed with pride, or unbelief; with revengful thoughts
or unholy desires ? If we could bring all our negli
gences and deficiences into one point of view ; if we
could be sensible in how small a degree the love of God
has had the pre-eminence in our souls ; how seldom our
regard to our neighbour has come up to the measure
which the scriptures require ; and how often we have
neglected to restrain the impetuosity of our passions,
and to chasten our unhallowed thoughts, we should be
filled with self-abasement at the divine footstool, and
unite in heart and voice in this confession; "we have
left undone those things which we ought to have done."
The law of God, while it commands some things,
forbids others. Indeed, the same law that commands
any thing, implicitly forbids the contrary. We are,
therefore, taught to confess our positive transgressions,
as well as our sins of omission : — " We have done those
things which we ought not to have done." When we
measure our conduct by the bare letter of the law, we
must all acknowledge ourselves to be transgressors.
But when we come to test our internal thoughts and
affections by the spirit of the law, " who can tell how
oft he offendeth ?" To violate God's holy Sabbaths — to
prophane his hallowed name — to dishonour our parents
— to cherish envy, malice, and revenge — to defraud —
to slander our neighbour or pursue our private inter
ests with a view to his injury ; these are crimes of the
blackest dye. We hope few men are guilty of them
all. But we are constrained to fear that all of us have
been chargeable with some of them. Let us not sup
pose, however, that these constitute the entire sum of
our transgressions. Let us humbly confess the secret
sins, which have been confined within our bosoms. —
Let us examine ourselves, and test the inward thoughts
and affections of our hearts by that spiritual exposition
of the moral law, given by the Saviour, in his sermon
on the mount ; and while we humbly acknowledge and
lament our outward transgressions before God, let us
also add, " 0 cleanse thou me from my secret faults."
And in order to determine whether our humiliations,
and confessions at the divine footstool, be sincere op
heartless, we must judge ourselves in a great measure,
by our subsequent conduct. If we habitually strive to
abstain from those sins which we are conscious that
we have committed, and profess to deplore, we may.be
satisfied of the reality of our penitence : but if we re
turn again to our former practices and indulgencies,
we may well distrust our sincerity, and be alarmed at
our state.
He who has proceeded thus far, in the general Confes
sion, with a full and humbling sense of all his omissions of
duty, as well as of his positive transgressions, by thought,
word, and deed, will be ready to join with the Church in
the following words : " And there is no health in us."

MORNING PRAYER.

The Scriptures frequently set forth the disorders and
distempers of the mind, by the maladies and diseases of
the body. And consonant to this mode of expression,
the words now under consideration, obviously refer to
the state of the soul ; to the state of our hearts and
affections towards God, and in relation to spiritual
things. They import that our souls are naturally de
praved, and rendered still more diseased by our sinful
practices ; that we are "far gone from original right
eousness," and that we have no power, independent of
divine assistance, either to cure the mental diseases
with which we are afflicted, or to prevent the attacks
of future ones Such a consideration should lead us to
that spiritual Physician, who alone understands our
case, and has power to heal all the maladies of the
soul. With him there is a balm to cure the wounded
spirit : with him there is mercy to pardon our guilt,
grace to strengthen our weakness, and the influence of
the holy spirit to inspire us with divine life, and to
sanctify our hearts.
In this part of the general Confession, it is the de
sign of the Church to excite in us a deep sense of our
manifold transgressions ; to inspire us with a sincere
sorrow and contrition for them ; and to lead us to an
humble and penitential confession of our guilt. She
then intimates to us that misery is the proper object of
mercy, and that the forgiveness of the penitent is the
peculiar prerogative of God, through the atonement and
intercession of his Son. And after having touched our
hearts with a lively sense of our guilt and misery, she
now conducts us to him who is able to deliver us from
its thraldom, and from the punishment which is due to
it : " But thou, 0 Lord, have mercy upon hs, miserable
offenders." In these words we deplore the divine wrath which
we have deserved, and supplicate the divine mercy
which we need. The motive which leads us to ask for
mercy, is our own misery, but the only foundation upon
which we can ground our hope must be the sufficiency
of Christ. The gospel Covenant guarantees a free
pardon to all who put their trust in his atoning blood.
" Whosoever believeth in him shall have remission of
sins." (Acts x. 43.)
The following clause, contains a further deprecation
of the just judgments of God which our sins deserve :
" Spare thou those, 0 God, who confess their faults."
These words express the apprehension and desires
of a sinner fully convinced of his demerits ; and the
supplication is warranted by the sure guarantee of the
divine Covenant; "If we confess our sins, God is
faithful and just to forgive us our sins." (l John i. 9.)
" He that confesseth and forsaketh his sins shall find
mercy," (Prov. xxviii 13.) There is, however, anim-
fiortant difference between the mere confession of the
ip, and the real humility of the heart. The reiterated
confession is but a solemn mockery in the mouths of
those who use it without thought, or as a mere matter
of form. It is the language of a heart deeply sensible
of the enormity of sin, fully aware of its awful conse
quences, and earnestly desirous of being delivered from
its dominion and its punishment. Such a heart will
earnestly seek to be recovered from its errors, and its
wanderings, and to be reinstated in the divine favour ;
and with renewed ardor, will appropriate the additional

supplication, "Restore thou those who are penitent."
In the former petition, we prayed to be delivered
from the punishment of sin : In this we pray to be re
stored from its pollutions. It is as though we should
say, "Restore us, gracious Lord, to the light that sin
has deprived us of, and to thy favour which we have
justly forfeited by our numberless transgressions : re
store the faculties of our minds, our reason, our under
standing, and our wills — from their present depraved
state, to some degree of that perfection for which they
were originally designed : restore both our souls and
bodies from being instruments of sin, to be instruments
of holiness, and means of promoting thy glory." We
are not indeed to expect an entire renovation of our
nature to its primitive purity while in this life ; but we
may expect, and humbly pray for, such a renovation as
may "make us meet to be partakers of the inheritance
of the Saints in light." In the former petition, we
sought deliverance from the punishment of sin, on ac
count of our sincere confession. In this we ask to be
freed from its pollutions, on the ground of our peni
tence. But we are not to imagine that our confessions
or our penitence give us any meritorious claim to for
giveness and restoration to the favour of God. These
are necessary conditions, on the faithful performance
of which, God vouchsafes to extend his mercy to us,
through the merits of his Son. It is through him alone
that we have access to the Father, and all our petitions
must be offered in his name. Accordingly, the Church
directs us to the promises of God, in Christ, as the
foundation of all our hopes and expectations of mercy,
and directs us to ask for pardon and renovation, as well
as for every other blessing, solely on these grounds :
" According to thy promises declared unto mankind,
in Christ Jesus our Lord."
In this way, and according to these promises, the
humblest penitent, in his daily supplications at the
throne of grace, is taught to seek forgiveness of his
sins, and the renovation of his nature ; that being re
deemed from all iniquity, he may be brought into the
liberty of the children of God. In making these reite
rated petitions for pardoning grace, the essential requi
sites on our part, are contrition and sincerity. It is to
be feared that there are many who wish to be delivered
from the dreadful consequences of sin in the world to
come, who yet feel little real sorrow for it, and seldom
manifest a sincere desire of being delivered from the
guilt and power of it here. But it is necessary that we
should feel sin to be a burthen ; and be fully persuaded
that the guilt of it unless pardoned here, will be ruin
ous to us hereafter. It is necessary that we should ap
ply to the merits of Christ for pardon, and wait by
faith for the blessings of his redemption. And though
the best righteousness we can render may be compared
to filthy rags, yet we should be as anxious to maintain
a life and conversation worthy of our high calling, as
if our everlasting welfare depended solely upon our
own merits. Hence it is, in addition to our supplica
tions, for pardon, and a spiritual restoration to the di--
vine favour through the Redeemer, we are taught to
continue our petitions, in the following words : " And
grant, 0 most merciful Father, for his sake, that we
may hereafter live a godly, righteous, and sober life ;
to the glory of thy holy name. Amen."

10

MORNING PRAYER.

The desire of reformation, and amendment of life, is
the great criterion of a sincere confession, and an evan
gelical repentance. A loud and ostentatious profession
of religion or an attachment to the most orthodox creeds,
will avail us nothing, without a holy and consistent
conduct. St. Paul has summed up all practical Christ
ianity, in teaching us to live " a godly, righteous, and
sober life" : Godly, exercising all piety and devotion
in our services towards God ! righteously, in all hon
esty, fidelity, and charity, with our neighbour : soberly,
governing ourselves, with all temperance, modesty,
and humility. It is with great propriety that the Church
has introduced this form of speech into her Liturgy, at
the conclusion of the general Confession. It is impos
sible that the sum of our duties could be expressed in'
fewer, better, or plainer words. And it is a main end
of all our confessions, and supplications at the divine
footstool, that we may be enabled to perform these du
ties with new and increased fidelity.
We have thus taken a minute view of this general Con
fession which the piety of the Church has provided for us.
We cannot help admiring its propriety and excellency ;
its exact conformity to the language and spirit of the
Scriptures, artfl its suitableness to our condition as sin
ners, and supplicants at the throne of grace. May the
examination which we have given it, lead us all to a
fuller view of the import of the confessions and suppli
cations which it contains, and dispose us to use it with
an " humble, lowly, penitent, and obedient heart, to the
end that we may obtain forgiveness of our sins, through
the infinite mercy and goodness of God." t. c. b.
(5.) This provision of the Church is made with good
reason. For could there be any thing devised better,
than that we all, at our first access unto God by pray
er, should acknowledge meekly our sins, and that not
only in heart but with the tongue ; all that are present
being made earnest witnesses, even of every man's
distinct and deliberate assent to each particular branch
of a common indictment drawn against ourselves ? how
were it possible that the Church should any way else,
with such ease and certainty, provide, that none of her
children may dissemble that wretchedness, the penitent
confession whereof is so necessary a preamble especially
to common prayer ? Bp. Sparrow.
The Confession is directed " to be said by the whole
congregation after the minister." If this be done by
each person, as is also directed, " with an humble
voice," he will give no disturbance to others, and every
one must experience, that what he saith, on this occa
sion, with his own mouth, is brought more home to his
soul, becomes more personal and affecting, than if he
had silently assented to it, when said for him. And
as it is a very useful, so it is a very old custom ; re
vived in our Church, after being laid aside by the Church
of Rome ; who begin their service with an act of hu
miliation by the priest alone, in which the people have
no share. Abp. Seeker.
(6.) Because the Church has injoined, thatthe general
Confession shall be said by the whole of the congrega
tion after the minister ; therefore all ministers would
do well to take care, that they do not begin a new por
tion thereof, before the people have had time enough to
repeat the former with due deliberation. For nothing
certainly can be more indecent, than thc hurrying over

of such an excellent form as this is ; which ought to be
so uttered, as that the souls of the people may go along
with their words, that they may pass on leisurely from
one thing to another, and the whole may be offered to
God as a rational service.
The people also should remember, that when they
are repeating the several portions ofthe Confession after
the minister, they are speaking to God, and transacting
with him the grand affair of repentance, and recon
ciliation to his favour, upon which their everlasting
happiness depends. Let them therefore not behave them
selves after a careless and slovenly manner ; let them
not utter the words in such a tone as betokens irreverence,
and proves that they do not mind what they say, or to
whom they speak : but consider the vast importance of
the duty of prayer, and the indispensable necessity of a
due performance of it, and that Confession of sins is the
most solemn part of prayer. Let these considerations
sink deep into them, and prevail upon them so to per
form this duty, that it may obtain a remission, and not
add to the number of their sins. Dr. Bennet.
And especially they should remember, that, since
none are fit to pray till they have confessed their sins,
it is necessary for every one to come early to prayers,
and always to be there so soon as to join in this Confes
sion, which, if duly considered, will greatly assist and
direct us in the exercise of our repentance. Dean Comber.
(7.) There is nothing that we do in this world com
parable to the publick acts and exercises of religion ;
and therefore nothing deserves or requires a greater so
lemnity. For which reason the Church requires us, in
all our prayersand confessions, to be on our knees : for
which we have the example of our Saviour, and of all
good men in all ages, who have always performed their
public devotions with, humble and lowly gestures, and
most commonly in this particular posture of kneeling.
Dr. Hole.
And that posture in prayer, especially in this part,
hath not only ancient authority but nature itself, on its
side : and doth so strongly both express and excite in
ward humility, that it should never be omitted wilfully,
or negligently, in favour of ease and indolence : con
siderations, very unworthy of notice at such a time.
Still they, whose infirmities will not permit them to be
on their knees without pain or hurt, may doubtless al
lowably stand, or even sit : for God " will have mercy,
and not sacrifice." Matt. ix. 13; xii. 7. And farther;
as in many full congregations this rule cannot be ob
served by every one without taking up more room than
can with convenience be spared ; certainly the superior
rule, of doing "the things wherewith one may edify
another," Rom. xiv. 19, binds us rather to be content
with standing, though a less eligible posture, than ex
clude numbers of our fellow Christians from being tolera
bly accommodated for joining in worship with us. For
kneeling, though greatly, preferable, is not prescribed
as indispensably necessary. " The children of Israel,"
we read in the book of Nehemiah, " were assembled
fasting," and, probably for the reason just mentioned,
" stood and confessed their sins." Nehem. ix. 2. The
penitent publican did not fail of being accepted, though
he stood, when he said, " God be merciful to mc a sin
ner." Luke xviii. 13. And on some days the early
Christians did not kneel at all. Abp. Seeker.

f The Declaration of Absolution or Remis
sion of sins; (8.) lo be made by the Priest
alone, (9.) standing; (10.) the people still

our

ALMIGHTY God, the Father of
Lord Jesus Christ, who desireth not the death

MORNING PRAYER. 11
of a sinner, but rather that he may turn from
his wickedness and live, hath given power and
commandment to his Ministers to declare and
pronounce to his People, being penitent, the
Absolution and Remission of their sins. He
pardoneth and absolveth all those who truly

Kneeling is the attitude prescribed to us in this
solemn act of confession. This visible expression of
humility will be adopted, so far as circumstances will
permit, by every faithful worshipper. Undoubtedly
every reasonable allowance will be made for age and
bodily infirmity : but a wilful negligence, or a fashiona
ble carelessness, in this part of our devotions must be
unjustifiable, and therefore inexcusable. Rogers.
(8.) Pardon of sin and reconciliation with God
through the atoning sacrifice and righteousness of
Christ, are the grand peculiarities of the Gospel. It
is one of the distinguishing excellencies of the Church,
and a characteristic which must greatly endear her
services to all who worship within her courts, that she
keeps these blessed peculiarities of the Gospel constant
ly in view. It appears to be her especial object to do
so in the interesting part of the Liturgy which now
comes under our consideration; — The Absolution.
In the Rubrick which precedes the Absolution it is de
signated as follows : — " The declaration of Absolution,
or remission of sins; to be made by the Priest alone,
standing; the people still kneeling."
This Rubrick has been slightly altered from that in
the English Book. It is there called " The Absolution,
or remission of sins, to be pronounced, fc." The alter
ation was probably made in consequence of some ob
jections which had been brought against the English
Rubrick, and is calculated to remove all grounds of
cavil. The objections could have been deserving of no
great wejight, for the form of the absolution is clearly
declaratory, and must have sufficiently explained the
Rubrick ; and though the word "pronounced" is deriv
ed from the Latin pronuncio, which sometimes signifies
to give sentence, yet in its common acceptation, it signi
fies no more than to make declaration.
In the English Liturgy there are three several Forms
of Absolution. The first is declaratory. It is used af
ter the general Confession, in the Morning and Even
ing service, and is the same as that which stands first
in order in our Liturgy. It is a solemn promulgation
of pardon, by a person duly authorised and commis
sioned to publish it, to all who unfeignedly repent, and
sincerely believe in the way of salvation unfolded in the
Gospel. The second is petitionary, and stands after
the Confession in the Communion Service. It is re
tained in the same place in our Liturgy, and is more
over authorised to be used after the general Confession
in the morning and evening service, instead of the de
claratory form. In this petitionary absolution, the
Minister as an Embassador of God, first lays down the
divine promise of pardon, upon the conditions of faith
and repentance, and then, upon this ground, in the same
character, begs God to make the promise good. — The
third Form, in the English Book, is more authorative
and judicial. It is used in the Office for the "Visita

tion of the Sick," after the penitent has made special
confession of his sins ; and only upon his " humble and
hearty desire" of it. The Minister here says "By the
authority of our Lord Jesus Christ committed to me, I
absolve thee from all thy sins," &c. The English com
mentators have generally considered this Form as re
lating only to the absolution and remission of Ecclesias
tical censures, but the compilers of our Liturgy have
prudently omitted it altogether, since it is susceptible of
a different interpretation, which may be thought to sa
vour too much of the abuses of absolution in the Romish
Church. It has indeed been ably vindicated from any
such imputation, but as it was not thought expedient to
give it a place in our Liturgy, it is not necessary to
give, in this place, any abstract of the arguments by
which it has been defended.
Of the two Forms of Absolution used in our Liturgy,
the first in order was composed for King Edward's
second edition of the Book of Common Prayer. This
edition was prepared with the assistance of several dis
tinguished foreign Protestants of the Presbyterian Com
munion ; and the Absolution, so far from countenancing
any Romish superstition, was levelled directly against
the doctrines of Popery. The Papish Absolutions were
given in private, separately to each particular person,
positively and without any reservation or condition, in
the name of the Priest alone, and by his authority as
derived solely from the chair of St. Peter. Our Abso
lution is given in public, to the whole congregation at
once, on the condition that they are truly penitent, and
solely in the name and by the authority of God.
The second form was used both in the Greek and
Latin Churches, in their primitive state, and scarce any
other form is to be found in their Rituals, or in Eccle
siastical History, till within the last four or five hun
dred years. It is borrowed immediately from the Li
turgy of the Greek Church; where it is sometimes ex
pressed with slight variations, as "Almighty God par
don you, by me, his unworthy servant," &c. Or, "Lord
pardon them ; for thou hast said, whose sins ye remit,
they are remitted," &c. — Sometimes expressing, and
always including, God's commission.
Concerning the special efficacy of the declaration of
Absolution, there has been much diversity of senti
ment. Some have considered the office as of no more
import or efficacy than a mere declaration of the terms
of pardon, which any private christian might make,
since these terms are plainly expressed in the Gospel.
Others have gone to an opposite extreme, bordering on
the Romish superstitions. The Church clearly consid
ers it as a ministerial act, which the priest, as an Em
bassador of Christ, has received "power and com
mandment" to perform, upon certain conditions ; and
when the conditions are sincerely complied with, she
supposes that God will give validity to what is thus
10

12

repent, and unfeignedly believe his holy Gos
pel. Wherefore, let us beseech him to grant
us true repentance, and his Holy Spirit; that
those things may please him which we do at

MORNING PRAYER.this present, and that the rest of our life here
after may be pure and holy ; so that at the last
we may come to his eternal joy, through Jesus
Christ our Lord.

dbne by his authority and in his name. She considers
it more than the declaration of a private christian, and
as a function pertaining to those to whom is committed
"the ministry of reconciliation." (2. Cor. v. 18.) She
founds its efficacy on the sacerdotal Commission ; " Go
ye, therefore, and teach all nations, baptising them in
the name of the Father, and of the Son, and of the Ho
ly Ghost — And lo, I am with you alway, even unto the
end of the world — As my Father hath sent me, even so
send I you — Whose soever sins ye remit, they are re
mitted unto them ; and whose soever sins ye retain,
they are retained." (Matt, xxviii. 19, 20. and John xx.
21, 23.) This power of the remission of sins, the
Church, therefore, supposes to be derived from the
Apostles to their successors; — with this abatement,
that the Apostles had the power of discerning the spirits
and hearts of men, which their successors have not, and
who can only pronounce conditionally. — It is most true
indeed, that God alone can forgive sijis, for he is the
sole author of all blessings, both temporal and spiritu
al ; but that he can declare his gracious assurances of
pardon, and convey his blessings to us, by what means
and instruments he thinks fit, is no less certain. In
whatever way he vouchsafes to do it, it is our duty hum
bly and thankfully to receive them, and not to dispute
his wisdom in the choice of those means and instru
ments. It is no absurdity to say that God pardons,
when the declaration of Absolution is made by his
Minister, in the way of his appointment, and upon the
conditions of the Gospel : Nor is it an invasion of the
prerogatives of God ; any more than it tends to impair
the privileges of a temporal Governor, when an Officer
of his appointment delivers a sealed pardon to a con
demned malefactor. And if, when the declaration is
made by the Minister, according to the evangelical
conditions, any present should not be truly pardoned,
it will not be for want of authority in the Priest, but
for want of real penitence in the person.
As this Rubrick originally stood in the second book
of King Edward VI. the office was called " The Abso
lution," simply; — the words "or remission qf sins,"
were added, by way of explication, by the authority of
the conference at Hampton Court, in the reign of King
James First, for the satisfaction of those who took ex
ception against the word, Absolution, as having too po
pish a sound. t. c. b.
(9.) The Rubrick prescribes that the " declaration of
Absolution" shall be "made by the Priest alone."
That is, by the Priest, not only in contradistinction to
the people, but likewise to the inferior order of Deacons.
The authority being derived from the Apostles to their
successors (John xx. 23) is by the office of Ordination
conferred on thc order of Priests alone, and not on that
of Deacons. — The word Priest, in the Rubrick, has
been substituted in the place of Minister, which is in
some respects equivocal. This was done by order of
the Savoy Conference. The Presbyterian Divines who
attended this Conference, required that the word Minis

ter should be used throughout the Book of Common
Prayer. But the Bishops replied that there were some
Offices which a Deacon might not perform, " particu
larly the Absolution and Consecration," and that it
was necessary to preserve the word Priest, for the pur
pose of distinguishing the two orders. They therefore
refused to make the alteration required, and even di
rected the word Priest to be inserted in this Rubrick in
stead of Minister, to prevent any misapprehension of
its meaning. As a further guard against mistake, the
word is printed in Roman Capitals, in the American
Book, while the rest of the Rubrick is in Italics.
If it should be enquired what course the officiating
Deacon is to pursue, when he comes to the declaration
of Absolution ? The answer seems to be obvious : — He
should remain kneeling, and proceed with the Lord's
Prayer. If it were admissible to interpolate any thing
not expressly authorized, a preference might be given
to the collect for Ash- Wednesday. This is a prayer
for pardon and sanctification, and may be regarded as
a precatory Absolution.
Since the declaration of Absolution is to be made by
the Priest alone; — Since he does it in the character of
an Embassador of God — having received "power and
commandment" so to do, it is the obvious duty of the
people to listen to it with reverence and in silence. —
Some persons fall into the impropriety of repeating the
words with the Minister, in a low tone of voice, which
not only mars the beauty of the service, but if it were
done with any significancy would be an usurpation of
the Priestly office. t. c. b.
(10.) The gesture of standing and turning to the con
gregation, indicates a message of God to his people by
the mouth of his Priest : While the attitude of kneeling,
betokens, on the part of the people, the humility, con
trition and reverence, with which they ought to receive
the gracious message of pardon to the penitent.
The declaration of Absolution, which stands first in or
der in our service, consists of three parts : — The general
official promulgation of the pardoning mercy of God to
the repentant sinner : — The special, conditional decla
ration of pardon, founded on it ; — and an exhortation to
the people to unite with the Minister in imploring God
to grant them true repentance and the assistance of his
Holy Spirit, that they may be enabled to perform the
conditions required of them, and thus render his par
don effectual to their everlasting salvation.
The Absolution commences, like some of the Epistles
of the Apostles, by representing Almighty God, in the
character of "The Father of our Lord Jesus Christ;"
and in him, " the Father of mercies, and the God of all
comfort." (2 Cor. i. 3.) And nothing surely can be
more proper for humble penitents, after having confess
ed their sins to God, than to consider him as the foun
tain of all goodness, derived to them through the merits
of his blessed Son. — For the confirmation of our faith,
and in condescension to our infirmities, God has de
clared to us, and verified it to us by an oath, that he

MORNING PRAYER.

13

J| The People shall answer here, and at the
end of every prayer, Amen.
f Or this. (11.)
« desireth not the death of a sinner, but rather that he
should turn from his wickedness and live." Such a
declaration is calculated alike to prevent our presump
tion and our despair ; and shews us that if God desires
our happiness as the end, he also wills our holiness as
the means. He would have us live in his eternal glory,
but his desires cannot be accomplished, unless we turn
from our wickedness by repentance. It is upon this,
and similar declarations of the mercy of God, and in
virtue ofthe "power and commandment" derived from
him, through the ministerial Commission, that the
Priest is authorized to say, " He pardoneth and absolv-
eth all those who truly repent, and unfeignedly be
lieve his holy Gospel." — The minister does not pre
sume to pardon or absolve in his own right, nor to pub
lish absolution in his own name, but only in the name
or power of God. " He pardoneth and absolveth ;" —
The word "He" refers to Almighty God, at the com
mencement of the Absolution. Nor is the declaration
absolute, and without condition or limitation : it is re
stricted to such only as " truly repent and unfeignedly
believe his Holy Gospel." But as the minister pro
nounces pardon only to the penitent, he pronounces it
effectually to all who are so ; nor will it be withheld
from any who are thus qualified to receive it. — And
here it is the duty of all, silently to pray to God that
he will confirm and give efficacy to this declaration of
his Minister, and enable them effectually to fulfil the
conditions of faith and repentance required of them.
These are by Christ and the Apostles, made the condi
tions of all the Gospel promises. (Mark i. 15 ; Acts xx.
21.) They who have these, no man may condemn;
and they who have them not, no man may absolve. — It
should always be borne in mind, however, that while
faith and repentance are essential conditions of forgive
ness, they are by no means the meritorious cause of it.
That is to be sought alone in the righteousness of
Christ, who "is exalted to be a Prince and a Saviour,
to give repentance to Israel, and forgiveness of sins."
The Absolution being thus declared for our comfort,
the Church may well exhort us to " beseech Almighty
God to grant us true repentance and his Holy Spirit :"
A continued and abiding repentance, that we may bring
forth fruits worthy of it ; and the constant assistance
of the Holy Spirit, " that the things which we do at
this present;" that our penitence, our prayers, our
praises, and our thanksgivings, " may be pleasing in
his sight;" "and that the rest of our life hereafter
may be pure and holy ;" " so that at the last" we may
receive the reward of our faith and our obedience, even
"his eternal joy," through the merits of our blessed
Redeemer ; — who by his precious death has purchased
for us pardon and absolution of all our sins ; who is
now a prevailing intercessor with the father for the
blessings we implore ; and who will at his coming to
judge the world, receive us into those heavenly man
sions, which he has gone before us to prepare for every
penitent and sincere believer, t. c. b.
(11.) The form of Absolution which stands second
in order, in our service, is petitionary. But though,

ALMIGHTY God, our heavenly father,
who of his great mercy hath promised For
giveness of Sins to all those who, with hearty
according to ancient usage, it be put in the form of a
request, yet like the paternal benedictions recorded in
Scripture, it may be considered in some way instru
mental in conveying the blessing it invokes. Thus
Isaac besought a blessing upon Jacob, (Gen. vii. 28.)
thus Jacob blessed the sons of Joseph, (Gen. xlviii. 15,
16.) ; and God was pleased to ratify and fulfil their
benedictions. And since this prayer for absolution is
made by a commissioned Embassador of Christ, and
is grounded on the divine promises, we need not doubt
but God will mercifully pardon all those for whom it is
offered up, if with "hearty repentance and true faith
they turn unto him."
With respect to the contents of this Absolution, the
Priest begins by reminding the people, that he who is
"Almighty," and who only can forgive sins, is also
their "heavenly father," and full of compassion towards
them : — " Like as a Father pitieth his own children,
even so is the Lord merciful unto them that fear him."
(Ps. ciii. 13.) He then intimates that God is not only
engaged by his paternal affection but also by his truth
to forgive them, for he hath " promised" that he will
freely pardon, and be. fully reconciled to all such as
unfeignedly repent of their sins, and cast themselves
upon his mercy. — The latter part of the Absolution
contains every encouragement of mercy, pardon, and
deliverance, which the contrite heart can need or de
sire. Are we miserable ? The " mercy" of God is in
voked upon us. Are we sinful? There is "pardon"
for us. Are we liable to punishment ? The message of
" deliverance" is proclaimed to us. Are we desirous,
but unable to do good ? There is " strength and confirm
ation" for us. Are we fearful of death and hell ? The
benediction of heaven and everlasting life is imprecated
on us. All this is asked of God, by one whom he has
commissioned to declare his mercy and dispense his
blessings. It is therefore only necessarythat our repent
ance should be sincere, and our faith unfeigned, and
we may be assured that God will ratify in heaven,
what is thus done by his authority on the earth, t. c. b.
The introducing in this place of the second Absolu
tion, the same as in the communion service, has been
objected to on a ground not foreseen. My view of the
subject, and I suppose that of others, was as follows.
The words of the first Absolution, fall short of the
precatory form which prevailed in the primitive church,
and indeed seems below its name ; for although it af
firms a certain authority in the speaker, he is not made
to exercise the authority on those before him, however
possessed of necessary requisites. The other form used
in the office for the " visitation of the sick," and prop
erly discarded from ours, is in a tone not warranted by
ancient usage. The unforeseen objection, has been
grounded on a wish to restrict the precatory form to
the time and to the recipients of the communion. I fear
that this countenances the delusion of recourse to the
holy ordinance, as a periodical sponge. Perhaps, a
similar abuse may be incidental to Mr. Wheatley's no
tion of tlie passing of pardon at the instant of the min
ister's reading of the Absolution in the service. The

14

MORNING PRAYER.

Repentance and true Faith, turn unto him;
have mercy upon you, pardon and deliver you
from all your sins, confirm and strengthen
you in all goodness, and bring you to ever
lasting life, through Jesus Christ our Lord.
Amen. (12.)
correct doctrine, as apparent to me, is, that the truth
in the form applies at any time, and by whomsoever
said, the proper conditions being found ; and that the
only difference between its being declared by a proper
minister, or by another person, is, that the former is
acting under commission, a circumstance the most like
ly to wing what he says with comfort, bp. white.
(12.) At the close of the Absolution, is the following
Rubrick ; " The People sliall answer here, and at the
end of every Prayer, Amen.
The word here enjoined to be used is originally He
brew, and signifies the same in English as " So be it."
As it is used in the Common Prayer, it bears some
what different significations according to the different
forms to which it is annexed. At the end of Prayers
and Collects, it is addressed to God, and signifies "so
be it, O Lord, as in our prayers we have expressed :"
but at the end of exhortations, absolutions, and creeds,
it is addressed to the Priest ; and then the meaning of
it is, either, "so be it, this is our sense and meaning,"
or " so be it, we entirely assent to and approve what has
been said."
The practice of signifying assent by the word Amen,
was common in the Jewish Church. So it was also in
the Christian Church, in the Apostles' days : " How
shall he, that occupieth the room of the unlearned, say
Amen, at thy giving of thanks, seeing he understand-
eth not what thou sayest?" (.1 Cor. xiv. 15.) Ecclesi
astical writers inform us that it used to be pronounced
audibly and fervently ; each one expressing his own
faith or desire, and animating that of his fellow wor
shippers. We should therefore give this proof, among
others, that we not only hear the service with attention,
but join in it with earnestness.
In the English Book it may be observed that the
Amen is sometimes printed in Italics, and sometimes
in Roman letters. The reason is believed to be this : —
At the end of the Collects and Prayers which the Priest
is to repeat or say alone, it is printed in Italick, a dif
ferent character from the prayers themselves, to denote
that the minister is to stop at the end of the prayer,
and to leave the Amen to be responded by the people.
But at the end of the Lord's Prayer, Confessions,
Creeds, and Doxologies, anel wheresoever the people
are to join aloud with the Minister, as if taught and
instructed by him what to say, there it is printed in
the same character as the offices themselves, as an in
timation to the Minister that he is still to go on, and by
pronouncing the Amen himself, to direct the people to
do the same, and so to set their seal at last to what
they had been before pronouncing. Though the American
Printers have not preserved this typographical distinc
tion, propriety seems to dictate that the Minister should
* not neglect it.
But after all, it must be carefully borne in mind,
that it is not the mere putting of the verbal Amen to

^ Then the Minister shall kneel, and say the
Lord's Prayer; (13.) the People still kneel
ing, and repeating it with him, both here,
and wheresoever else it is used in Divine Ser
vice.OUR Father, who art in Heaven, Hallowed
the Confession and Absolution, that can prove us either
true penitents or truly pardoned. Our hearts and lives
must be in a growing state of conformity to the will of
God, before we can draw any just and favourable con
clusions respecting the safety of our condition. For
God has clearly revealed it, and our Church invaria
bly speaks the same language, that none will be admit
ted at last to his " eternal joy," but such as have con
fessed and forsaken their sins, and fled for refuge and
pardon to the treasures of his love through Jesus Christ
our Lord. And the more lively sense we have of the
riches of his grace, the more careful shall we be in all
holy conversation and godliness. t. c. b.
(13.) Prater is the appointment of Heaven. God
has designated it as the ordinary channel through which
he is pleased to communicate the needful blessings of
his providence and grace, to his intelligent creatures.
And though he has promised to his faithful people de
liverance from the guilt and dominion of their sins, in
dependently of any merit of their own, yet he has com
manded it to be written, " Thus saith the Lord, I will
yet for this be enquired of by the house of Israel to do
it for them :" (Ezek. xxxvi. 37.) This is a duty which
must be performed with unaffected devotion, with fer
vency, and with frequency. And that we may never
be at a loss in what manner we ought to express our
desires, and present our petitions at the throne of grace,
the Saviour has kindly instructed us in that divine form
called " The Lord's Prayer."
This Prayer stands unrivalled in every circumstance
that can combine to constitute the excellency of Prayer.
It is so concise, that the most ignorant may learn it ;
so plain, that the most humble capacity may compre
hend it : and yet it is so full that it comprehends all
our wants, and intimates to us all our duty : it shews
us not only what is fit to be asked, but what manner of
persons we ought to be who ask it. Tertullian calls it
"the epitome of the Gospel ;" [since it contains our per
suasion of God's love, our desire of his honour, our
subjection to his authority, our submission to his will,
and our dependance on his providence ; our need of his
mercy to pardon former offences, and of his grace to
keep us from future sin ; and of both to deliver us from
the punishment due to their guilt ; — concluding with
acts of faith, and praise, and adoration. And being
drawn up by our glorious Advocate with the Father,
who knew the treasures of mercy, as well as our guilt,
it is complete in itself, acceptable to God, and exactly
suited to our wants. It ought, therefore, to be united
with all our religious offices, to make up for their de
fects, and recommend them to our heavenly Father ;
who will not deny us when we speak the words which
his Son taught us, if we use them with sincerity and
devotion. This Prayer was first dictated by the Saviour to his
disciples, in his Sermon on the Mount, recorded by St.

MORNING PRAYER.

15

Matthew. It was set forth as a model for the compo
sition of Prayers: — "After this manner, pray ye."
It appears that the disciples did not then receive it as
a set form, for about a year afterwards, as we are in
formed by St. Luke, they besought of him a special
form of Prayer, such as the Jewish Doctors were ac
customed to give to their pupils. " Lord teach us to
pray, as John also taught his disciples." (Luke xi. 1.)
Upon this, he prescribes it to them as a set form. It is
not only a repetition of the prayer which he had before
taught, but almost all the words and phrases of it are
taken from the forms of prayer then in use among the
Jews. " So remote was the Saviour," says Grotius,
" from all affectation of novelty in devotion." Having
been prescribed in so authoritative a manner, it has
never since ceased to be used in the Christian Church.
St. Jerome says, " It is recited in the Liturgy by our
Lord's command." St. Cyprian, and others of the
ancient Fathers, call it " the daily Prayer." And St.
Augustine informs us that it was " daily used at tlie
Altar," and that it was " repeated by the whole congre
gation," as our present Rubrick requires.
The devout men to whom the composing, and the ar
rangement of the Liturgy of our parent Church were
committed, have equally displayed their judgment and
their piety, by assigning to this prayer the first and
chief place in the petitionary part of public worship.
The introductory sentences, the general Confession, and
the Absolution, which precede it, are more properly
preparations for prayer than prayer itself. This pre
fatory portion of the Liturgy was first composed in the
reign of King Edward the VI. Before this period, the
public worship of the English Church, as well . as of
the Greek, and Romish Churches, began with the Lord's
Prayer. But the venerable Reformers thought it not
becoming in us to approach God as " Our Father," be
fore we repented of our disobedience against him, and
besought the pardon of our sins. And since it is the
form of prayer taught by \ our Lord to his disciples, it
seems most proper for us to use it when we have ap
proved ourselves his real disciples by repentance of oiir
sins, and faith in his offers of mercy : — And since it
thus becomes a badge of our discipleship, the rubrick
has provided that it shall be repeated audibly by the
whole congregation.
The Lord's prayer consists of three distinct parts : —
First an address to God, containing a recognition of
his goodness and his greatness. Then follow six sepa
rate petitions : — The three first of which relate to the
glory of God ; — beseeching that his name may be ho
noured, his authority advanced, and his will accomplish
ed : the three last concern our own good ; being offered
for temporal supplies, for remission of sins past, for
prevention of future sins, and for deliverance from evils
and miseries, temporal, spiritual, and eternal. It then
closes with a doxology, ascribing to God dominion and
might, mercy and praise.
If we have fulfilled the designs of the Church in the
preparatory part of the Liturgy ; — If we have listened
with reverence to the sentences from the Scriptures, and
to the exhortation, and if we have joined with sincerity
and fervency in the general Confession, and heartily
responded our Amen, to the declaration of Absolution,
we may approach God as our reconciled Father, and

with filial confidence, address him as we are instructed by
our Saviour, saying, " Our Father who art in Heaven."
God dwells in Heaven, by way of eminence : Theft
he has fixed his throne ; there he unveils his divine Ma
jesty, and reigns in the brightness of his glory. In
his celestial presence, there is " fulness of joy," and
at his "right hand, pleasures forevermore." But,
blessed be his name, though he is enthroned in the hea
vens, his goodness is not confined to the " ten thousand
times ten thousand" who bow before him there : he
graciously looks down upon his worshipping creatures
on the earth, and notwithstanding all their frail
ties, their errors, and their miseries, encourages them
to approach his footstool, calling him, "Abba Fa
ther !" God is the Father of all mankind by creation ;
and he is more especially the Father of all who belong
to his spiritual household, having begotten them again
by the "washing of regeneration and the renewing of
the Holy Ghost." But no man may call God his Fa
ther, in the sense of the Saviour's words, without the
faith of the Gospel ; nor can he with any propriety ad
dress him as Our Father, without the most perfect cha
rity to all men, and especially to Ms brethren of the,
" household of faith." When, therefore, we approach
God, in the address of this divine prayer, let us lay aside
all envy, malice, and unbelief. And as we do it with
united voices, let us do it with united hearts ; sweetly
blending our filial piety with universal charity.
Having, with suitable feelings and dispositions, ad
dressed ourselves to God as our heavenly Father, we
are instructed to pray that his name may be reverenced
and adored ; — " Hallowed be thy name."
By his name, is meant himself; — His attributes, and
perfections ; and all that relates to his person and cha
racter, — his works, his worship, and his sabbaths. His
name, therefore, will be hallowed by us, when we love
his goodness, trust in his mercy, believe his promises,
fear his threatenings, acknowledge his wisdom, adore
his power, and live a godly life : — when we praise him
for his works, worship him with humility and faith,
with real affection, and fervent desires : — when we keep
his sabbaths, respect his ministers, and love his people.
The glory of God, being the principal end of our crea
tion, ought to constitute the first and chief of our de
sires. And we arc doubly bound to pray for the honour
of his name, because he deserves it on account of the
glory of his perfections, and because, approaching him
as our Father, we owe him the more especial honour.
But since a great portion of the world lieth in wick
edness, and is in subjection to vain idols ; since even in
christian countries, the world, the flesh, and the Devil,
exercise their dominion, we are taught to pray that the
reign of God may be extended through the world, tljat
the reign of his grace may be established in our hearts,
and that the ultimate kingdom of his heavenly glory
may be hastened on ; — " Thy kingdom come."
In using these words aright, we pray that the religion
of the Gospel may be spread over the whole world —
that the power and riches of divine grace may he felt in
every heart — that the spiritual kingdom of Christ may
be erected on the ruins of the kingdom of darkness —
that the nations of the world may learn righteousnes: ..,
and that the name of the Lord may he the praise of the
whole earth. We not only pray that the kingdom of

16

MORNING PRAYER.

God's grace may be extended where it has never yet
been known, but that it may be more powerfully felt,
Jlftd more clearly manifested where his dominion is al
ready acknowledged. We therefore request that his
kingdom may be established within us : — that by the
energy of his grace in our hearts, our unruly passions
may be restrained, and our sinful desires extinguished,
till we unfeignedly submit to his authority, fear his dis
pleasure, rejoice in his love, and obey his will. But
besides desiring that the kingdom of grace may be estab
lished throughout the world, and in our own hearts, as
true disciples, we should extend our thoughts, in this
petition, to the coming of the kingdom of glory ; — to
that momentous period, and that wonderful exhibition
of tlie dominion of Christ, when he shall descend from
heaven with >power and great glory, with the voice of
the arch angel and the frump of God, to give his final
blessing to his faithful people, and to admit them to the
participation of his bliss. Let us regulate every action
of our lives with a view to this great event, and let us
manifest ourselves the faithful subjects of his kingdom
of grace, that we may share the blessedness of his king
dom of glory !
The next petition in this divine prayer, is intimately
connected with the two which precede it ; and has an
immediate relation to the glory of God, as our spiritual
and rightful sovereign ; — " Tliy will be done on earth,
as it is in heaven."
In heaven his will is done unfeignedly, cheerfully,
and universally. The Angels, and the spirits of just
men made perfect, join in concord to exalt and magnify
his name. Their white robes are emblematical of their
innocence and integrity : their songs of praise and ado
ration are the animated language of their hearts : and
the wings, with which they are described, fitly represent
the readiness and alacrity with which they obey his
will. They serve him day and night in his temple
above ; and his service is their happiness and their glo
ry. It is the purport of the petition now under con
sideration, that we may copy their example by the near
est imitation of which our present natures are capable ; —
" Thy will be done on earth, as it is in heaven." — God
has given us his written word, for the guide of our
lives ; — for a lamp to our feet, and a light to our paths.
If we act according to the import of this prayer, we
shall obey all the precepts of his holy word with a will
ing mind. But are there not some who utter the petition
in the house of God without any regard to its import ?
Are there not others who are resolved on only a partial
obedience ? And are there not some who are determined
to pay no regard at all to the divine will ? Let us be
ware of mocking God in so solemn a manner ; since he
requires of those who worship him, that they should do
it in spirit and in truth. Besides a faithful, and willing
obedience to the commands of God, the petition implies
a cordial and cheerful submission to the dispensations
of his providence. When he is heaping his tender
mercies upon us, and crowning us with his goodness ; —
when he is giving us health, and food, and raiment, and
all things richly to enjoy, there is no virtue in our ac
quiescence with the will of Providence. But when, in
his inscrutable wisdom, he takes away the blessings he
had lent us ; — our health, our strength, or our possess
ions ; when he removes from us, at a stroke, the desire

of our eyes ; — the friend of our bosom, an affectionate
parent, a beloved wife, a tender husband, or a lovely
child ; then it is that our submission is put to the test,
and then it is that nothing but the power of divine grace
in our hearts, can enable us to say, with true christian
resignation, " thy will be done."
Having thus considered the three first of these peti
tions, which relate to God ; we proceed to the three fol
lowing ones, which more immediately concern our
selves : The first of which is, " Give us this day our
daily bread."
The Israelites in the wilderness were directed to
gather Manna every day, that no day might pass with
out a memento of God's Providence ; — so we are in
structed to ask of him each day our daily bread, that
we may be constantly mindful of our dependance upon
him. In this petition we ask for every kind of provis
ion necessary for the support and comfort of body and
soul. It is a prayer to be made by the wealthy, as well
as by the indigent ; for barns full of plenty, and coffers
full of gold, often disappoint their owners. Riches may
take to themselves wings and fly away ; and all the real
sweetness and comfortof our possessions, depend wholly
on the blessing of God. But the soul has its wants
as well as the body ; and these are to be supplied, not
out of the abundance of earthly possessions, but from
that spiritual fulness which is treasured up in Christ
Jesus. To have communion and fellowship with him,
through the assistance of the Holy Spirit, is the bread
of life which cometh down from above, and in asking
God each day for our daily bread, the unsearchable rich
es of his grace should always occupy the first place in
our thoughts.
After having thus humbly requested the blessings
which are necessary for our bodies and our souls, we
proceed, as repentant sinners, to implore an interest in
the divine mercy ; — " And forgive us our trespasses, as
we forgive those who trespass against us."
The particle and denotes the intimate connection of
this petition with the preceding. For what real com
fort can our daily bread afford us, if we are conscious
we are living in the guilt of unforgiven sin. That we
have all transgressed, and are daily transgressing, are
truths which no one can presume to deny. The Saviour
was well acquainted with our nature, and with our cir
cumstances as sinners : He knew what would be the
efficacy of his holy life, and his precious blood-shedding ;
and he therefore wisely taught us to make it one of our
earnest and daily requests, when we approach the di
vine foot-stool, " forgive us our trespasses." And
blessed be God, that in making this petition with sin
cerity and faith, we have in the promise ofthe Saviour,
an animating ground of hope; "Ask and ye shall re
ceive." But in making the supplication, we must pay
a particular regard to the state of" our minds. We shall
not receive if we ask amiss. We must ask " with an
humble, lowly, penitent, and obedient heart :" with a
sincere desire and intention of reformation, and amend
ment of life, and with an unfeigned forgiveness of all
those who have "trespassd against us." "If ye for
give not men their trespasses," said the Saviour, " nei
ther will your heavenly Father forgive you your tres
passes." Let us then guard our hearts, when we come
into the divine presence, lest any root of bitterness

MORNING PRAYER.

17

be thy Name ; Thy Kingdom come ; Thy Will
be done on earth, as it is in Heaven ; Give us this
day our daily bread ; and forgive us our tres
passes, as we forgive those who trespass against
us ; And lead us not into temptation ; But de
liver us from evil : For thine is the Kingdom,
springing up within us should poison our petitions, and
render both us and our services, an abomination to the
Lord. We are as much dependant on the Providence of God
to guide our steps, as we are on his mercy to pardon
our sins. We are therefore instructed, in the conclu
sion of this admirable form, to pray for deliverance from
all temptations, and evils ; — " Lead us not into tempta
tion, but deliver us from evil."
We are not to consider these words as implying that
the Lord ever enticeth men to commit sin. For in this
respect " God tempteth no man." But such is his pow
er and Providence in the world, that he is sometimes
figuratively spoken of in scripture, as actually doing,
what he merely permits his creatures to do, or suffers
evil spirits to do to them. And when after a profession
of devotedness to him, we renounce our allegiance, de
spise his grace, and withdraw ourselves from Ms ser
vice, he may justly permit us to become a prey to our
spiritual enemies, the world, the flesh, and the devil,
in order the more deeply to convince us that " the way
of transgressors is hard." But though God can not en
tice any man to commit sin, yet there is a sense in which
he may be said to tempt mankind. For in scripture to
tempt has sometimes the same signification as to try.
Thus God is said to have tempted Abraham, that his
faith might be more fully known both to himself, and
to Ms posterity. And so he still tries the graces of his
people, by disappointments and afflictions. But such
trials are tempered with mercy, and are designed as
fatherly chastisements, or necessary admonitions, in
order to wean our affections from the world and draw
us nearer to himself.
Lastly ; — as this divine prayer begins with a public
acknowledgment of the paternal character of God, and
a request that the attributes and perfections of Ms na
ture may be reverenced and adored ; so it concludes
with ascribing unto Mm the honour and praise due to
his name : " For thine is the kingdom, and the power,
and the glory, for ever and ever. Amen."
This doxology contains the reasons for putting up the
foregoing petitions ; and it is added, as a becoming tri
bute of praise, and as a ground of hope and confidence,
that we shall obtain the blessings which we have faith- .
fully asked. EveYy word in it tends to add strength to
our faith, and to confirm our reliance on the divine mer
cy. Praise and thanksgiving are so essential to real
devotion, that prayer must ever be defective without
them. Let us then, learn to model all our requests at
the throne of grace, and perform all our religious exer
cises, according to this divine pattern which our Lord
himself has given us ; and let us constantly join it with
our other services, as containing the substance of our
prayers, and well suited to give to all our devotions
savour and efficacy in the sight of God. And let us
not consider the frequent use of it a "vain repetition :"

and the Power, and the Glory, for ever and
ever. Amen.
1[ Then likewise he shall say, (14.)
O Lord, open thou our lips ;
Answ. And our mouths shall shew forth
thy praise.
for how can we too often join our Lord's most per
fect prayer, with our's that are so imperfect, since it is
through him alone that both we and our prayers are
made acceptable to God. — The hallowing of God's sa
cred name, the spread of divine truth, and the reign
of grace ; the daily supply of all our necessities, whether
relating to this life, or that which is to come ; the for
giveness of our sins, our deliverance from present evils,
and our enjoyment of future and everlasting blessedness ;
— these are the subjects embraced in this comprehen
sive and divine prayer : And since these are all at
the wise and gracious disposal of God, we may well
conclude our petitions with the doxology which the "Sav
iour hath taught us ; "For thine is the kingdom, and
the power, and the glory, forever and ever. Amen."
t. c. b.
(14.) Confession and prayer, thanksgiving and praise,
and hearing the word of God, are the great objects of
public worship. Our Church begins her daily services,
by exhorting us to the right performance of these du
ties. After instructing us in the general confession of
our sins, and by the declaration of absolution, encour
aging us to address God as our Heavenly Father, in the
divine form taught us by his Son, she conducts us from
penitence and prayer, to praise and thanksgiving. The
versicles which follow the Lord's Prayer, are designed
to prepare the way for this transition : —
Mih. " O Lord, open thou our lips."
Ans. "And our mouth shall shew forth thy praise."
These versicles are called Responses, from their be
ing repeated by the minister and people alternately ;
the minister beginning, and the people answering, or
responding — This practice of alternate recitation was
common in the Jewish Church, and we read in the
Book of Ezra, (Chap. iii. v. 10.) that it was estab
lished by "the ordinance of David, king of Israel."
It was adopted in the primitive Christiar Church;
with this advantage, that whereas among the Jews the
service was performed by the Priests and Levites only,
in the Christian Church every man is so far a Priest as
to be permitted to join in this spiritual sacrifice 
Among the ancient Liturgies, there is not one to be
found that does not contain these alternate recitations.
In the Romish Church, indeed, Responses have been
excluded, because the service is performed in an un
known tongue ; and in some Protestant Churches they
have been rejected, that the minister may expatiate in
a long extempore prayer ; but the Episcopal Church
has restored to the people their primitive right of bear
ing their part in divine worship.
But besides the antiquity and primitive authority of
this mode of public worship, it is recommended by ma
ny special advantages.
Those who assemble in the house of God for the pur
pose of divine worship, are equally interested with the
minister, in confessing their sins, entreating the divine

II

MORNING PRAYER.

If Here, all standing up, the Minister shall
 say, (15.) 
mercy, and shewing forth the praises of God. — This
consideration alone might afford a sufficient reason why
they should take their part in the daily sacrifices of sup
plication and thanksgiving ; and not be debarred from
expressing with their lips, what they really feel in their
hearts. But in addition to this, the alternate prayers and
praises ofthe minister and people are extremely well cal
culated to enliven the devotions of both : for the pious zeal
and fervency of the one, will seldom fail to warm and
ammate those of the other. It is another advantage of
this mode of worship that its grateful variety relieves
the mind, while the consciousness that we are bearing
a part in it, tends to fix our thoughts, and excite in us
a more serious and religious attention to what we are
engaged in. Every one who is acquainted with the
frailty and fickleness of the human heart, must be con
vinced of the necessity of every possible assistance to
arrest his wandering thoughts, and prevent that dis
traction or listlessness of the affections to which our
nature is so much disposed.
In this alternate mode of worship, though the minis
ter and congregation say their respective parts separate
ly and distinctly, yet each should attend to what the
other repeats, and join in heart, though not in voice.
What has now been said in relation to versicles, ap
plies equally to the Psalms and hymns, and whatever
is directed to be said alternately throughout the service.
It only remains to be observed on this subject, that in
this responsive part of worship, all the congregation
should join, audibly, and earnestly. To hear the soft
voices of female piety, and the lisping tones of infancy,
joining in concord with the stronger sounds of man
hood, must afford delightful harmony to those who have
any just sense of the " beauty of holiness." I know of
nothing calculated to give us a more descriptive and
affecting idea of the joys and blessedness of heaven,
than to be present in a numerous congregation, thus
devoutly engaged in celebrating the goodness and loving
kindness of God. It is like the worship of the Sera
phim, "crying one unto another, and saying, holy,
holy, holy, is the Lord of 'hosts :" (Is, vi. 3.) But
unless this duty be attended to by the congregation at
large, the intention of the service is defeated, and its
beauty and solemmty are lost. It is not enough that
a few faint voices are heard ; the whole congregation
should, with one heart, and with one mouth, glorify
God, and their united answers should resemble " the
voice of many waters." (Rev. xiv. 2.)
Let, then, a regard for the honour of the Church,
and for the glory of God, who delights in the order
and beauty, as well as in the sincerity of his worship,
awaken the zeal of every member of the Church. Let
him preserve silence in the parts of the service perform
ed by the minister, joimng in them, not with his voice,
but with sincerity of mind and heart. But let every
one consider it a sacred duty to repeat aloud, the parts
in the service assigned to the people. He will thus en
joy thc satisfaction and the profit to be derived from
performing his part of the important duty of worship
ping God. His confession will be rendered more ear
nest, his supplications more lively, and his praises more
ardent ; and while he imparts animation to the minis-

Glory be to the Father, and to the Son, and
to the Holy Ghost ;
ter, by Ms hearty response, both will derive new energy
from the mutual aid, and the worship of the sanctuary
will ascend as acceptable incense to the Lord of Hosts.
The versicles under consideration are taken from the
penitential Psalm of David, and are now introduced
with great propriety, after we have confessed our sins,
and humbled ourselves before God, and before we pre
sume to utter his praises contained in the Doxology, or
sing them in the Psalms which follow it. From the
conduct and experience of David, we learn the import
ant lesson, that we cannot praise God aright, or wor
ship Mm acceptably, till our minds are brought to a
holy and devout frame. Sin clogs our affections, stu-
pifies our souls, and makes us dumb before hiin. It
seals the lip, and fetters the tongue. It makes our
privileges a burden, and our duty a task. A deep
sense of this, led the Psalmist to make the petition,
" 0 Lord, open thou my lips ;" and the Church wisely
instructs us, under similar circumstances, to do the
same, that our " mouth may shew forth his praise."
The petition, and the response, form the connexion
between the penitential and eucharistic parts of the ser
vice. Their meaning may be more fully expressed in
the following paraphrase : — " O God, from whom the gift
of utterance proceeds, assist us in our devotions. We
are unworthy, and of ourselves unable, to offer unto
thee any sacrifice ; but thou, in thy holy word hast or
dained, that even babes and sucklings should perfect
thy praise. Open, therefore, 0 Lord, our lips, and
by the inspiration of thy Holy Spirit, so dispose our
hearts, that with our mouths we may worthily laud,
and magnify thy holy name, through Jesus Christ our
Lord." In the English Liturgy two other versicles are ad
ded ; viz.
" Min. O God make speed to save us.
Ans. 0 Lord, make haste to help us."
These were left out, in our revision of the Liturgy ;
— probably as being but an amplification of what had
already been repeated, and because the sense was com
plete without them. t. c. b.
(15.) Being thus prepared, by penitence and prayer,
to praise God, and having a good hope in his pardoning
mercy, we proceed like David, to turn our petitions
into praises, and give due glory to the Father, and to
the Son, and to the Holy Ghost.
Thc Rubrick here directs the Congregation to stand
up, and requires them to continue standing till the
Psalms are ended. This is the proper attitude of praise.
It indicates the elevation of our hearts, and denotes that
we are actively engaged in the service.
The Hymn which is now used, is called the Gloria
Patri, from the two initial words in Latin, which sig
nify " Glory be to the Father." It is sometimes cal
led the lesser Doxology, in contradistinction to the
greater Doxology, or angelical Hymn, beginning with
" Glory be to God on high ;" which is appointed to be
said in the office of the holy Communion, and which.
in our service, may be said or sung at the close of the
portion of Psalms, in the morning and evening service.
From the times of the Apostles, it has been the cus
tom of all Churches to incorporate ascriptions of glory

MORNING PRAYER.

19

with prayer ; and to conclude all Hymns, Psalms, and
Sermons, with ascribing glory to the Father, to the Son,
and to the Holy Ghost. St. Basil traces the first part
of this Hymn or Doxology to the Apostolic age of the
Church, and maintains that it was founded on the first
Symbolum, or Creed, wliich was evidently taken from
the Form used in the administration of Baptism. Hook
er, adopting the argument of St. Basil, says, "Bap
tizing, we use the name of the Father, and of the Son,
and of the Holy Ghost. Confessing the Christian Faith,
we declare our belief in the Father, and in the Son, and
in the Holy Ghost. Ascribing glory to God, we give it
to the Father, and to the Son, and to the Holy Ghost."
The earliest instance on record of the use of this
hymn, is found in the Epistle of the Church of Smyr
na, concerting the martyrdom of their beloved Bishop
Polycarp ; from which we learn that a Doxology, like
our Gloria Patri, formed the conclusion of his dying
prayer. Polycarp was conversant with the Apostles,
was consecrated Bishop by St. John the Evangelist,
and is designated in the Revelations, as " the angel of
the Church of Smyrna." — Having received the precepts
and adopted the opinions of the Apostles, he may well
be supposed, in this instance, to have imitated their
practice. Towards the close ofthe second century, we
find similar Doxologies in the writings of Clement and
Dyonisius of Alexandria ; and St. Basil informs us that
in his time, Doxologies to the Father, and to the Son,
and to the Holy Ghost, constituted the test by which
the orthodox Churches were distinguished from those
that were corrupt.
In the primitive ages of the Church, these Doxolo
gies often varied in the mode of expression, though they
were in substance the same. But when the Arians be
gan to wrest some of the general expressions in which
they were couched, to countenance their own heresy,
the forms which were most liable to this perversion
gradually fell into disuse, and that which ascribes "glo
ry to the Father, and to the Son, and to the Holy
Ghost," became the standing order of the Church.
The latter clause of the Hymn, claims a less ancient
date, and was probably added some little time after the
council of Nice. The occasion of the addition must be
attributed to the spreading of those heresies which de
nied the Son to be co-equal, and co-eternal with the Fa
ther. To evince the testimony of the orthodox Church
against this error, and to declare what was the primi
tive sense of the Church in ascribing " glory to the Fa
ther, Son, and Holy Ghost," it was thought proper
to add the clause, " As it was in the beginning, is now,
and ever shall be world without end."
But whatever may be said of the origin or the form
of this doxology, if the exact words of it are not to be
found in Scripture, the subject at least is divine. It is
but a paraphrase ofthe song ofthe Seraphim, recorded by
Isaiah (vi. 3 :) " One cried unto another andsaid, Holy,
holy, holy, is the Lord of Hosts : the whole earth is
full of his glory." And its theme is the same as the
Hymn of glory, described by St. John in the Revela
tions : — " Holy, holy, holy, Lord God Almighty, which
was, and is, and is to come. Thou art worthy, 0 Lord, to
receive glory, and honour, and power." While, then,
the Church above, " rests not day and night," but con
tinually cries "Holy, holy, holy, Lord God of Hosts,"

we need seek no other warrant for the use, and frequent
repetition of our Doxology ; " Glory be to the Father,
and to the Son, and to the Holy Ghost ; as it was in the
beginning, is now, and ever shall be, worldwithout end."
But since we use these words so frequently, let us be
careful not to use them as mere-words without meaning.
Let us be careful to form just ideas of the great and
multiplied obligations we are under to praise the Al
mighty, and ascribe unto him the glory due unto his
name. Let us ponder the special claims which the Fa
ther, the Son, and the Holy Ghost, each have to our
most fervent and devout adorations. Let us reflect that
we are indebted to God the Father, for our existence, as
well as for our capacity of enjoying fellowship and com
munion with himself; and when our race was ruined
by transgression, for not leaving us in misery and de
spair, but graciously devising a way for our recovery
and salvation. Let us meditate on our obligations of
love and gratitude to God the Son, who "gave himself
for us, that he might redeem us from all iniquity;"
who " suffered the just for the unjust, that he might
bring us to God ;" who was " wounded for our trans
gressions, and bruised for our iniquities ;" who "know
ing no sin, was made to be sin for us, that we might be
made the righteousness of God in him ;" and let us join
in the praises of the saints above, saying, " Thou art
worthy : for thou was slain and hast redeemed us to
God by thy blood :" Let us bear in mind the inestima
ble benefits of God the Holy Ghost, by whose salutary
influences we are made to be partakers of the blessings
of redemption ; who " takes of the things of God, and
shews them unto us ;" who by his mysterious but effect
ual agency, produces in our minds such convictions of
the evil of sin, and of the excellency of the way of
salvation revealed in the gospel, as leads us to an un
reserved dependance on the merits and intercession of
Christ, as the only " way or name given under heaven
whereby we must be saved :" The " Spirit that giveth
life ;" to whom Ave are indebted for all the real comfort
of religion, for the divine refreshments which are vouch
safed in the ordinances of grace, and for every advance
ment towards a meetness for the kingdom of heaven.
He who is accustomed to exercise himself in reflect
ions like these, will not consider it a formal or un
meaning service, when he renders " glory to the Fa
ther, and to the Son, and to the Holy Ghost;" and if
any one should imagine that the ascription occurs too
frequently, let him reflect whether it be not from want
of feeling and spirituality in his own heart, rather than
from any impropriety in the service itself.
The latter clause of the Doxology, intimates to us
the manner in which we are to give glory to God : "As
it was in the beginning, is now, and ever shall be, world
without end." In the beginning, and before the crea
tion, God had an essential glory that could neither ad
mit of augmentation, nor suffer dimunition. In the
early ages of the world, his praises were sung and his
glory declared by the Patriarchs and Prophets. At
the first promulgation of the Gospel, his glory was
manifested by the testimony and the lives of the Apos
tles and primitive Christians. Now, He is glorified
in heaven, by angels and the spirits of just men made
perfect ; and it can be only by the sincerity and fer
vency of our devotions, if our feeble jiraises shall be
11

20

Answ. As it was in the beginning, is now,
and ever shall be, world without end.
Minst. Praise ye the Lord. (16.)
Answ. The Lord's name be praised.

1 Then shall be said or sung the following
Anthem ; except on those days for which
other Anthems are appointed; and except
also, when it is used in the course of the
Psalms, on the nineteenth day of the month.
Venite, exultemus Domino. (17.)
0 COME, let us sing unto the Lord, let us
heartily rejoice in the strength of our salva
tion. Let us come before his presence with
thanksgiving, and show ourselves glad in him
with psalms.
For the Lord is a great God ; and a great
King above all gods.
In his hand are all the corners of the earth ;
and the strength of the hills is his also.
The sea is his, and he made it; and his
hands prepared the dry land.
O come, let us worship and fall down ; and
kneel before the Lord, our Maker.
For he is the Lord our God ; and we are
heard in unison with their's. World without end, He
will be glorified and praised by the redeemed above ;
saying, "unto him that hath loved us, and washed us
from our sins in his own blood, and hath made us kings
and priests unto God and his Father, be glory and do
minion forever and ever." Let us, therefore, unite our
hearts and voices, and ascribe " Blessing, and honour,
and glory, and power, unto Mm that sitteth upon the
throne, and unto the Lamb forever and ever." t. c. b.
(16.) After the Doxology, and before the " Venite
Exultemus," the minister and people unite in an im
pressive Alleluia. The minister addresses to them the
exhortation, " Praise ye the Lord :" and the people
shew their readiness in the service by replying, " The
Lord's name be praised." The versicle used by the
minister, is a literal translation of thc Hebrew Alle
luia: — a form which is employed by St. John in the
Revelations, and was frequently repeated by the mem
bers of the ancient Church, both in their public offices,
and private devotions. It is used in this place with
great propriety : for as we often employ the words,
" let us pray," to excite attention to the prayer en
suing, or as an indication that we are passing from
one kind of prayer to another ; so we use the words,
" Praise ye the Lord," to denote that we are to en
gage in the eucharistic part of the service, and to ex
hort the congregation to unite in praising God, not
only mentally, but vocally and audibly, by repeating
the responses allotted to thera.

MORNING PRAYER. the people of his pasture, and the sheep of his
hand. O worship the Lord in the beauty of holi
ness ; let the whole earth stand in awe of him.
For he cometh, for he cometh to judge the
earth; and with righteousness to judge the
world, and the people with his truth.

^[ Then shall follow a Portion of the Psalms,
(18.) as they are appointed, (19.) or one of
the Selections of Psalms set forth by this
Church : and at the end of every Psalm, and
likewise at the end of the Venite, Benedicite,
Jubilate, Benedictus, Cantate Domino, Bo-
num est confiteri, Deus misereatur, Benedic
Anima mea — may be said orsUng the Glo
ria Patri ; and, at the end of the whole
Portion, or Selection of Psalms for the day,
shall be said or sung the Gloria Patri,
or else the Gloria in Excelsis, as follow
eth : (20.) Gloria in Excelsis. (21.)
GLORY be to God on high, and on earth
peace, good will towards men. We praise thee,
we bless thee, we worship thee, we glorify
thee, we give thanks to thee for thy great glory,
When we are thus exhorted, let us answer with the
heart and voice, " The Lord's name be praised." And
as Alleluia is the Chorus of the heavenly Host, while
they sing,%' Salvation, and glory, and honour, and
power, unto tfie Lord our God," (Rev. xix. 1.) let us,
when we ascribe glory to the Father, and to the Son,
and to the Holy Ghost, rejoin amen; praise ye the Lord;
Alleliua. May the Holy Spirit enable us to do this
with fervency and sincerity ; that praising and glori
fying the triune God now, as he was glorified in the be
ginning, we may be admitted to the blessedness of
praising and glorifying him in that world which shall
be witlwut end, through him that loved us, Jesus Christ
the righteous./ t. c. b.
(17.) This psalm is entitled Venite Exultemus from its
beginning with these two words in the Latin version, in
which language they signify " 0 come, let us sing,"
&c. It occurs in the Liturgies ascribed to Basil and
Chrysostom ; and Austin says it was used in the west
ern Church. It is employed by our Church as an in
troduction to thc psalms in general, having been ori
ginally composed for the public service, though on what
particular occasion annotators are not agreed. By the
author of the epistle to the Hebrews we are taught to
consider it, as an address to believers under the Gospel
dispensation. (Heb. iii. 15.)
In this psalm, we are first called upon to praise God,
from the consideration of his infinite power, which ex
tends to all places, and has dominion over all creatures.

MORNING PRAYER.

21

0 Lord God, heavenly King, God the Father
Almighty. 0 Lord, the only begotten Son, Jesus Christ;
0 Lord God, Lamb of God, Son of the Fa-
We are then required to pray to Mm, with the most
humble adoration, as being our Saviour and Protector,
and exercising the same care over his people, as the
shepherd exercises over Ms flock. We are lastly ex
horted to hear his holy word, and not to harden our
hearts against his reproofs, and calls to repentance ;
lest, after the example of the unbelieving Israelites,
who provoked and tempted Mm by their disobedience
in the wilderness, we be excluded from the everlasting
rest of the heavenly Canaan, into which God has as
sured us with the solemnity of an oath, that none shall
enter, but those who are obedient to his word.
Considering the subject of the psalm, and the mo
tives to duty which it presents., we find it is a very pro
per introduction to the succeeding parts of the ser
vice, which consist of praise, prayer, and hearing
of God's holy word. Its being placed here, is an ad
ditional proof of what has been already remarked, and
may every where be observed, the pious and prudent
care of the Church of England in the selection of her
devotional offices. Shepherd.
We left out the latter part of the " Venite," (as in the
English book) as being limited to the condition of the
Jews : but I wish we had ended with the 7th verse, as
there is now an aukward repetition of the two added
verses on the 19th day of the month. Bp. White.
(18.) The Book of Psalms, is that collection of sa
cred hymns, which were composed by devout members
of the Jewish Church, for the purpose of praising God,
both on public and private occasions.
They are usually called the Psalms of David, from
Ms composing the greater part of them. The other
authors, whose names are mentioned, are Asaph, Ethan,
Heman, Moses, and Solomon, but to each of the four
last is ascribed only a single psalm ; except we sup
pose that Solomon wrote the seventy-second as well as
the hundred and twenty-seventh. Of the 150, about 70
are expressly attributed to David ; and there is inter
nal evidence that others, which do not bear his name,
are of his composition. From the number and excel
lence of David's psalms, he is, in the records of his
own times, styled " the Sweet Psalmist of Israel."
Being not merely works of human ingenuity, but
dictated by thc Spirit of God, they are adapted to all
states and conditions of the Church. They are found
to be as useful to christians of the present day, as they
were formerly to the Jews, or even to the persons them
selves by whom they were originally written. From
this comprehensive character, and from the intrinsic
merits of subject and composition, the psalms have al
ways deservedly been held in the highest estimation.
Whatever difference of opinion may have existed among
the ancient christians, either with regard to speculative
points of theology, or external forms of worship, all
agreed in tlie use of these hymns, as the most effectual
instrument of devotion.
^ " The ancients, when they speak of the psalms," says
Hooker, "use to fall into large discourses, shewing

ther, that takest away the sins of the world,
have mercy upon us. Thou that takest away
the sins of the world, have mercy upon us.
Thou that takest away the sins of the world,
how this part, above the rest, doth of purpose set forth
and celebrate all the considerations and operations,
which belong to God : it magnifieth the holy medita
tions and actions of divine men : it is of things heaven
ly and universal declaration, working in them whose
hearts God inspireth with a due consideration thereof,
an habit or disposition of mind, whereby they are made
fit vessels both for receipt, and for delivery of whatso
ever spiritual perfection. What is there necessary for
men to know, which the Psalms are not able to teach ?
They are to beginners an easy and familiar introduc
tion, a mighty augmentation of all virtue and know
ledge in such as are entered before, a strong confirma
tion to the most perfect. Heroical magnanimity, ex
quisite justice, grave moderation, exact wisdom, un
wearied patience, the mysteries of God, the sufferings
of Christ, the terrors of wrath, the comforts of grace,
the works of Providence over this world, and the pro
mised joys of that world which is to come, all good
necessarily to be either known, done, or had, this one
celestial fountain yieldeth. Let there be any grief, or
disease incident to the soul of man, any wound, or sick
ness named, for which there is not in this treasure house
a present comfortable remedy at all times ready to be
found. This is the very cause, why we iterate the
Psalms oftener than any other part of Scripture besides;
the cause wherefore we inure the people together with
their minister, and not the minister alone, to read them,
as other parts of Scripture he doth." Shepherd.
It is certain the temple service consisted chiefly of
forms taken out of this book of Psalms, 1 Chron. xvi.
1, 7 — 37 ; 1 Chron. xxv. 1, 2 ; and the prayers of the
modern Jews are also most chiefly gathered from thence.
The christians undoubtedly used them in their public
service in the Apostles' times, 1 Cor. xiv. 26 ; Col. iii.
16 ; and in the following ages it is plain, that they sang
the Psalms in the Church by turns, each side answer
ing the other : indeed it appears the Psalms were placed
about the beginning of the prayers, soon after the Con
fession ; and that they were so often repeated at Church,
that the poorest christians could say them by heart, and
used to sing them at their labours, in their houses, and
in their fields. The author of them, holy David, first
set them to vocal and instrumental music ; and pious
antiquity did use them in their assemblies with music
also ; and so we may very fitly do, where we have con
venience, for this makes our Churches the very emblem
of the heavenly choir, which is always represented as
praising God in this manner : and experience shews,
that music works very much on the affections of well
tempered men ; it calms their minds ; composes their
thoughts; excites their devotion; and fills their soul
with a mighty pleasure, while they thus set forth his
praise. The Church having thus fitted the Psalms for daily
use, it is our duty to say or sing them with great devo
tion ; and if \vc have performed the foregoing parts of
the Liturgy as we ought, nothing can fit us better to

-22

MORNING PRAYER.

receive our prayer. Thou that sittest at the
right hand of God the Father, have mercy
upon us.
For thou only art holy ; thou only art the
sing David's Psalms with David's spirit; for all that
hath been done hitherto was to tune our hearts, that we
may say, " 0 God, my heart is ready," or fixed : " I
will sing and give praise," Ps. cviii. 1. And, as St.
Basil notes, this frame of spirit is more necessary in
the use of the Psalms, than of any other part of Scrip
ture, the rest being only read to us, but every man is to
repeat these as Ms own words. Dean Comber.
As it is so primitive and useful an order to have the
Psalms thus read; and as this "Psalter" is an entire
body of devotion, having different forms, to exercise
several graces, by way of internal act and spiritual in
tentions, containing in it, confessions, thanksgivings,
prayers, praises, and intercessions ; let every one be
sure to do it standing, sitting being only allowed whilst
the Lessons or the Epistle is reading. Collis.
(19.) The Christian Church has uniformly appointed
the Psalms to be repeated oftener than any other part
of Scripture, excepting only that divine form of prayer,
which was taught by our Lord himself, and in our
church makes a part of every service.
" Christians," says Chrysostom, "exercise themselves
in David's Psalms oftener than in any part of the Old,
or New Testament. — Moses the great Law-giver, who
saw God face to face, and wrote of the creation of the
world, is scarcely read through once a year. The Ho
ly Gospels, where Christ's miracles are preached, where
God converses with man, where devils are cast out, le
pers are cleansed, and the blind restored to sight, where
death is destroyed, where is the food for immortality, the
holy sacraments, the words of life, holy precepts, pre
cious promises ; these we read over once or twice a
week. What shall I say of blessed Paul, the preacher
of Christ ? His epistles we read twice in the week. We
get them not by heart, but attend to them while they are
reading. — But as to David's Psalms, the grace of the
Holy Spirit has so ordered it, that they are repeated
night and day. In the vigils of the church, the first,
the midst, the last, are David's Psalms. In the morn
ing, David's Psalms are sought for, and the first, the
midst, and the last, is David. At funeral solemnities,
the first, the midst, and the last, is David. In private
houses the first, the midst, and the last, is David. —
Many that know not a letter can say David's Psalms
by heart."
Jerome tells us, that "in the morning, at the third,
sixth, and ninth hour, in the evening, and at midnight,
David's Psalms are sung over in order, and no man is
suffered to be ignorant of David's Psalms."
From the times of the Apostles, the recitation of
Psalms has every where formed one principal part of
thc service of the church. Some of the early Christ
ians, in particular those of the East, rehearsed some
times twenty, sometimes sixty psalms in a day. About
the year 350, in the churches of Egypt, twelve were
repeated in the morning, and the same number in the
evening. This practice made its way into the western
church ; for from Jerome we learn, that the whole book

Lord ; thou only, 0 Christ, with the Holy
Ghost, art most high in the glory of God the
Father. Amen.

of Psalms was read over once in seven days. If twen
ty-four were read every day, the whole would be read in
somewhat less than a week.
With us the Psalms are recited much oftener than
any other part of Scripture, and thus far our established
practice corresponds with the usage of the ancient
church. At the same time, that all the Psalms may be read
in course, and that our Morning and Evemng Prayer
may not tire or disgust by its prolixity, we assign, for
this purpose, the term of thirty days. Shepherd.
Standing has usually been considered as the most
proper attitude for praise and thanksgiving. Accord
ingly we find that, in the ancient church, the Psalms
were almost umversally recited in this posture. ib.
The alternate recitation of the Psalms is not, as far
as I at present recollect, enjoined by any Rubrick, nor
by any other injunction of our church. But we uni
formly adopt it, and in defence of our practice, we have
to alledge, that it is perfectly congenial to the usage of
antiquity, is sanctioned by the recommendation of the
wisest and best among the fathers, has been ratified by
respectable councils, and the most approved ecclesiastic
al laws, and is obviously calculated to keep up the at
tention, and assist the devotion of the people. ib.
(20.) In some parts of the eastern church Gloria Pa
tri was formerly repeated at the end of tlie .last psalm,
which was called Alleluja, because they always selected
for the concluding psalm one of those which had the
title Alleluja prefixed. The concluding psalm was
likewise called Antiphona, or the Antiphonal Psalm,
from its being recited in alternate portions, that is,
nearly in the same manner in which we repeat all the
Psalms. The ancient practice, however, of all the western
churches, (that of Rome alone excepted) was to repeat
Gloria Patri at the end of every psalm. There is a
peculiar propriety in this. The Doxology serves for a
general application to each psalm. And as a penitential
psalm may be followed by a psalm of thanksgiving, and
that succeeded by one of adoration or prophecy, if they
were not separated by this Doxology, or something of
the like nature, subjects very distant and distinct might
be strangely and improperly united. Shepherd.
This work being intended not only as an aid to ra
tional devotion in public, but as an help to holy medita
tion in private, the following common table is subjoined.
It is of use in directing devout persons to such psalms
as may suit their peculiar spiritual circumstances, and
frame of mind. In this table, which is capable of im
provement, tlie psalms are classed under their respect
ive subjects. ib,
I. Prayers.
I. Prayers for pardon of sin. Psalm 6, 25, 38, 51,
130. Psalms styled penitential, 6, 32, 38, 51, 102,
130, 143.
n. Prayers composed when the Psalmst was deprived
of an opportumty of the public exercise of religion.
Psalm 42, 43, 63, 84.

MORNING PRAYER.

23

^ Then shall be read the first Lesson, (22.)
according to the Table or Calendar ; after
in. Prayers wherein the Psalmist seems to be extreme
ly dejected, though not totally deprived of consola
tion, under his afflictions. Psalm 13, 22, 69, 77, 88,
143.
iv. Prayers wherein the Psalmist asketh help of God,
in consideration of his "own integrity, and the up
rightness of his cause. Psalm 7, 17, 26, 35.
v. Prayers expressing the firmest truth and confidence
in God under afflictions. Psalm 3, 16, 27, 31, 54,
56, 57, 61, 62, 71,86.
vi. Prayers composed when the people of God were
under affliction or persecution. Psalm 44, 60, 74,
79, 80, 83, 89, 94, 102, 123, 137.
vn. The following are likewise Prayers in time of trou
ble and affliction. Psalm 4, 5, 11, 28, 41, 55, 59,
64, 70, 109, 120, 140, 141, 142.
viii. Prayers of intercession. Psalm 20, 67, 122,
132, 144. II. Psalms of Thanksgiving.
i. Thanksgiving for mercies vouchsafed to particular
persons. Psalm 9, 18, 21, 30, 34, 40, 75, 103, 108,
116, 118, 138, 144.
ii. Thanksgivings for mercies vouchsafed to the Israel
ites in general. Psalm 46, 48, 65, 66, 68, 76, 81,
85, 98, 105, 124, 126, 129, 135, 136, 149.
III. Psalms of Praise and Adoration, displaying the at
tributes of God.
i. General acknowledgements of God's goodness and
mercy, and particularly his care and protection of
good men. Psalm 23, 34, 36, 91, 100, 103, 107,
1,7, 121, 145, 146.
n. Psalms displaying the power, majesty, glory, and
other attributes of the Divine Being. Psalm 8, 19,
24, 29, 33, 47, 50, 65, 66, 76, 77, 93, 95, 96, 97, 99,
104, 111, 113, 114, 115, 134, 139, 147, 148, 150.
IV. Instructive Psalms.
i. The different characters of good and bad men : the
happiness of the one, and the miseries of the other,
are represented in the following Psalms, 1, 5, 7, 9,
10, 11, 12, 14, 15, 17, 24, 25, 32, 34, 36, 37, 50,
52, 53, 58, 73, 75, 84, 91, 92, 94, 112, 119, 121,
125, 127, 128, 133.
n. The excellence of God's law. Psalm 19, 119.
hi. The vanity of human life. Psalm 39, 49, 90.
iv. Advice to magistrates. Psalm 82, 101.
v. The virtue of humility. Psalm 131.
V. Prophetical Psalms.
Psalm 2, 16, 22, 40, 45, 68, 72, 87, 110, 118.
VL Historical Psalms.
Psalm 78, 105, 106.
(21.) For remarks on the Gloria in excelsis, see the
Commentary on the Communion Service. t. c. b.
(22.) From the Exhortation, at the opening of the
service, we learn that one principal end of our meeting
together in the house of God, is, " to hear his most
holy word." After reciting a portion of the psalms
there is a peculiar propriety in reading other parts of
Holy Scripture. Our minds being elevated, and our
affections warmed, by celebrating the praises of God,
we are prepared to listen with attention and reverence
to the history of Ms providence, the dispensation of his

which shall be said or sung the following
Hymn.
grace, and the rules of our duty. Here therefore fol
low, with the intervention only of a hymn, two lessons,
the first taken from the Old Testament, the second from
the New. The course pursued by the Church points
out the order and disposition ofthe two covenants, and
shews the harmony and connexion that exists between
them. Shepherd.
After the Psalms follow the Lessons. For having,
according to the Exhortation, "set forth God's most
worthy praise," we proceed to "hear his most holy
word." And then a respite is given to the bent of the
mind : for, whereas in thc work of praising it was ac
tive, in hearing it is only attentive. Besides, a differ
ent faculty of the soul is now called into employment.
In the Psalms the will and affections were employed ;
but now in the Lessons chiefly the understanding. And,
as with the members of the body, so with the-faculties
of the mind, a change of employment prevents weari
ness, and affords relief. Dr. Bisse, Dr. Bennet. He,
which prayeth in due sort, is thereby made the more
attentive to hear ; . and he, which heareth, the more
earnest to pray. Hooker.
That they, who are blessed with a revelation from
God, should read and hear it with reverence, when
they assemble to worship him, is a plain dictate of rea
son and religion. Accordingly the Jews "read Moses
and the Prophets in their synagogues of old time," as
the book of Acts informs us, Acts xiii. 27, xv. 21 ; and
so indeed do writers of their own, in the same age with
it : who boast of the practice as a most useful and hon
ourable distinction peculiar to their nation, that the laws
of life were thus published to all the people. The primi
tive Christians, as one of the earliest apologists for
them, Justin Martyr, tells us, read at their meeting,
both the Jewish prophets, and the writings of the apos
tles, in proper portions. And when the Church of
Rome had brokem them into small fragments, inter
rupted with other things ; and had continued to read
even these in Latin, after it was no longer understood ;
our Church rectified both errors ; and hath taken care
that the Old Testament should be gone through once a
year and the New thrice. Only we omit some parts
of the former ; which are repetitions of what is related
in other parts, or bare lists of genealogies and families,
or too mystical and abstruse to be edifying in publick;
on which last account we omit also thc book of Revela
tion, excepting two or three chapters ; matters of such
difficulty being wisely thought fitter for the private
meditation and study of those, who are qualified to en
gage in them.
The order, in which the books of both Testaments
are read, is that in which they stand. Only in the Old,
the Prophet Isaiah, containing the fullest predictions
of Christ's coming and kingdom, is placed at the ap
proach of his nativity : and in the New, the Gospels
and Acts are the "Lessons for the morning, and the
Epistles for the afternoon. In this manner we make
provision for every day in the year : and hence one
great recommendation of daily attendance on public
prayers, where there are opportunities for it, is, that
by means of it we shall proceed regularly tM'ough the

24

MORNING PRAYER.

sacred writings, and preserve the due connection of the
several discoveries, made in them to man. But for
the first Lessons on Sundays, those chapters of the Old
Testament are selected, which appear to be most use
ful. The second Lessons being from the New, there
was no necessity, and little room for choice. And to
Holydays such portions of both are adapted, as best
agree with the occasion. Abp. Seeker.
Whilst the Scriptures are reading, the people should
reverently attend to what is read, considering that it
is the Word of God, which is the rule of their duty,
and by which they shall be judged at the last day. And
whensoever any thing applies to their own case, whether
it be instruction or correction, comfort or reproof, let
them take particular care thereof, aiid treasure it up
in honest hearts, and endeavour to conduct themselves
according to it in the whole course of their conversation.
Thus the publick reading of God's word will become v
truly profitable, and they will have reason to return
God special thanks for every opportunity of hearing it :
whereas otherwise it will only aggravate their sins,
and increase their condemnation. Dr. Bennet.
With respect to the Apocryphal books it may be ob
served, that they are read in the congregation, not as
divine, but as venerable for their "'antiquity, and for
the spirit of religion that breathes in them : that the
doctrine of them in the main is excellent, and the nar
rations instructive ; that they were quoted with respect
in the first ages of Christianity ; that they were read
in publick from very early ages ; that it would have
given great and needless offence at the Reformation to
have left them out entirely ; and that they are never
appointed for the Lord's day. At least the second Les
sons are at all times canonical Scripture : of which a
great deal more is read, besides the Psalms, even in
those of our churches which have not week-day pray
ers, than in any one congregation not of the Church
of England. Abp. Seeker.
The course of the first Lessons for Sundays is differ
ent from that for week-days. From Advent Sunday to
Septuagesima Sunday some particular chapters out of
Isaiah are appointed, as containing the clearest pro
phecies of Christ. But upon Septuagesima Sunday
Genesis is begun : because then begins the time of pen
ance and mortification, to which Genesis suits best,
as treating of the original of our misery by the fall of
Adam, and of God's severe judgment upon the world
for sin. For which reason the reading of this book was
affixed to Lent, even in the primitive ages ofthe Church.
Then are read forward the books as they lie in order ;
not all the books, but because more can attend the pub
lick worship of God on Sundays than upon any other
days, such particular chapters are selected, as are
judged most edifying to all that are present. And if
any Sunday be, as some call it, a privileged day,
namely, if it hath the history of it expressed in Scrip
ture, such as Easter-day, Whit-Sunday, &c. there are
peculiar and proper Lessons appointed.
Upon Saints' -days another order is observed : for
upon them the Church appoints Lessons out of the moral
books, such as the Proverbs, Ecclesiastes, Ecclesias
ticus, and Wisdom, which, containing excellent in
structions of life and conversation, are fit to be read
upon days of saints, whose exemplary lives and deaths

are the causes of the Church's solemn commemoration
of them, and commendation of them to us.
Other holydays, such as Christmas-day, the Circum
cision, the Epiphany, &c. have proper Lessons ap
pointed suitable to the occasions.
And, as for the second Lessons, though generally
the Church observes the same course on Sundays as on
week-days, yet on some particular holydays and saints' -
days, such Lessons are appointed, as either explain the
mystery, relate the event commemorated, or apply thc
example. Wheatley.
The proper Lessons are very well chosen, especially
those for particular occasions : some of which, particu
larly Gen. xxii. for Good-Friday, are the same which
the Church used in St. Augustin's time. Dean Comber.
There being in the English Book, select Lessons
from thc Old Testament, for Sundays, was thought use
ful ; and the reasons for it seemed to justify the taking
of select Lessons from the New.. Whether it has been
done with judgment, and whether the same may be said
ofthe moderate changes made in the columns of Lessons
from the Old, must be left to every man's opinion.
Bp. White.
The arrangement of lessons from the Old Testament
appointed for Sundays in the American Church, is dif
ferent from that observed in the English. From Ad
vent to Septuagesima, nearly the same order is observ
ed in both ; but from Septuagesima to Easter, in the
American service, passages from the prophets of a
penitential character, or exhorting to repentance, are
read ; from Easter to Whitsunday, chapters from the
prophets adapted to the seasons ; and from Trinity
Sunday to the 22d Sunday after Trinity, selections from
the Historical Books. The remainder ofthe year, the
lessons from the book of Proverbs coincides nearly with
those in the English service. The lessons from the
New Testament in the English Prayer Book, are those
appointed for the day of the month. In the American,
there are lessons specially appointed for all the Sun
days in the year. The principal part of these altera
tions were made in what is now called "the proposed
Book," or the Liturgy set forth under the authority of
the Convention of 1785 ; and the following reasons are
given for them in the preface. " The same reasons
which occasioned a table of first lessons for Sundays
and other holy-days seemed to require the making of a
table of second lessons also, which is accordingly done.
Those for the morning are intended to suit the several
seasons, without any material repetition of the epistles
and gospels for the same season ; and those for the
evening are selected in the order of the sacred books.
Besides this the table of first lessons has been reviewed ;
and some new chapters are introduced on the supposi
tion of their being more edifying ; and some transpo
sitions of lessons have been made, the better to suit
the seasons." The committee who were empowered
by the convention of 1785 to form the Calendar, were
the Rev. Dr. White, the present venerable Bishop of
Pennsylvania, the Rev. Dr. Smith, and Jhe Rev. Dr.
Wharton. The committee appointed by the convention
of 1789, to prepare a Calendar and Table of Lessons
for morning and evening prayer throughout the year,
were the Rev. Dr. Parker, (afterwards Bishop of Mas
sachusetts,) the Rev. Dr. Moore, (afterwards Bishop

MORNING PRAYER.

25

^j" Note, That before every Lesson, the Minis
ter shall say, Here beginneth such a Chap
ter, or Verse of such a Chapter, of such a
Book : And after every Lesson, Here end-
eth the First, or the Second Lesson. (23.)
of New-York,) the Rev. Mr. Bond, Dr. Clarkson,
and the Rev. Mr. Jarvis, (afterwards Bishop of Con
necticut.) Their report having been amended by the
house of Bishops, was ratified by the Convention, and
is now the order used in the American Church.
Note to the American edition qf Wheatley.
(23.) Before every Lesson the minister is directed to
give notice to the people what chapter he reads, by
saying, Here beginneth such a chapter, or verse of such
a chapter, of such a booh : that so the people, if they
have their Bibles with them, may, by looking over
them, be the more attentive. The care of the primi
tive church in this case was very remarkable. Before
the Lesson began, the Deacon first stood up, calling
out aloud, Let us listen, my brethren ; and then he that
read invited Ms audience to attention, by introducing
the Lesson with these words, Thus saith the Lord. After
every Lesson the minister with us is also directed to give
notice that it is finished, by saying, Here endeth the
first or second Lesson; which is the form now prescribed
instead of the old one, Here endeth such a chapter of such
a book, which were the words enjoined by all our for
mer Liturgies.
As for the people, there is no posture prescribed for
them ; but in former times they always stood, to shew
their reverence. It is recorded ofthe Jews in the book
of Nehemiah, that when Ezra opened the book of tlie law,
in the sight of the people, all the people stood up. And
in the first ages of Christianity those only were permit
ted to sit, who by reason of old age, or some other in
firmity, were not able to stand throughout the whole
time of divine service. Wheatiey,
(24.) In the circle of Christian duties, there is none
more delightful, none more generally necessary, than
thatiof praise. As God in every thing shews mercy,
so nfist we "in every things give thanks, (l Thess. v.
18.)tteaching and admonishing one another in psalms
and hymns and spiritual songs, singing with grace in
our hearts unto the Lord." (Col. iii. 16.) Hymns of
praise are peculiarly becoming in the liouse of God :
and from the days of our Saviour and his Apostles to
the present times, the recitation of songs of thanks
giving has ever constituted one principal part of the
public worship.
Besides the Psalms, and the sacred writings, hymns
of human composition were admitted into the publick
service. Such, in all probability, was the hymn,
which a Roman historian and inquisitor informs us,
the Christians of the first ages, "iu their antelucan
assemblies, addressed to Christ as God."
From ancient canons and authentic records it ap
pears, that hymns were intermingled with the other
parts of the service, and in particular, that after the
reading of a portion of the Old and New Testament,
a psalm or hymn was usually sung. Now this is the
very order which the Church of England observes
in her service. Both in her Morning and Evening

Te Deum Laudamus. (24.)
WE praise thee, 0 God ; we acknowledge
thee to be the Lord.
All the earth doth worship thee, the Father
everlasting.
Prayer, she appoints a hymn to be used after the first
Lesson, and another after the second.
By this grateful variety the mind of the devout wor
shipper is secured against distraction, relieved from
languor, and enabled to proceed with attention and
fervour. shepherd.
This ancient and excellent Hymn is said to have
been composed by St. Ambrose and first sung at the
baptism of St. Augustin : though afterward the people,
as St. Ambrose Mmself saith, daily repeated it with
great devotion and delight. It contains three particu
lars. First, an act of praise offered to God by us,
and by all creatures as well in earth as in heaven ; par
ticularly the angels, and the saints which are there, join
with us. Secondly, a confession of faith ; declaring the
general consent unto it, and the particulars of it ; name
ly, concerning every Person in the Trinity, the Father,
Son, and Holy Ghost; and more largely concerning
the Son, as to his divinity, his humanity, and particu
larly his incarnation; his death; his present glory;
and his return to judgment. Thirdly, a supplication
grounded upon it; 1. for all his people, that they may
be preserved here, and saved hereafter; 2. for our
selves, who daily praise him, that we may be kept
from future sin, and be pardoned for what is past, be
cause we trust in him. Dean Comber.
It appears certain, that this hymn was used generally
by the Church in her publick devotions before the mid
dle of the sixth century, at which time St. Bennet in
stituted his order, and prescribed the singing of this
hymn as one of his rules. Dr. Nicholls. The author
however was probably not St. Ambrose, but Nicetius,
a Bishop who lived at that time. But be he the author,
or be he not, the frame is so excellently modelled, that
the Church could not injoin a better of human struct
ure : and indeed it is the structure only that is human,
the materials being divine, and of sacred derivation.
L'Estrange.
Whoever was the author of the Te Deum, its excel
lence is surpassed by no human composition. Indeed
the composition alone is human, the materials are of
divine original. Ever since its introduction into the
offices of the Church, which took place in the sixth
century, it has deservedly been held in the highest esti
mation. And the venerable compilers of our Liturgy
haye with great propriety retained this hymn in the
daily Morning service.
It was the complaint of Dr. Bennet, and is still to
be lamented, that in the use of this hymn many are ex
ceedingly careless. Some repeat it with so hille atten
tion and zeal, that they seem neither to negard what
they say, nor to consider to whom the hymn is address
ed. The language, he observes, is wonderfully sublime
and affectionate, and Ave cannot utter any thing more
pious and heavenly. Let our souls be warmed with
correspondent affections. Let us mentally speak the
versicles, which we do not pronounce with our lips.

26

MORNING PRAYER.

To thee all Angels cry aloud ; the heavens,
and all the powers therein.
To thee Cherubim and Seraphim continu
ally do cry,
Holy, Holy, Holy, Lord God of Sabagth.
Heaven and earth are full of the Majesty
of thy Glory.
The glorious company of the Apostles praise
thee. The goodly fellowship of the Prophets praise
thee.
and make the whole hymn one continued act of ardent
and intense devotion.
Of the various excellencies of Te Deum, its method
ical composition is not the least considerable. It is di
vided into three parts, each in its original form, com
posed of ten versicles. In its present state it is observ
able, that there is an odd versicle, and that the first
part consists only of nine; for the versicles which were
formerly the first and second, have since been united
into one.
The first part is an act of praise, or an amplified
Doxology. The second, a confession of the leading articles of
the Christian Faith.
The third contains intercessions for the whole
Church, and supplications for ourselves.
The nine introductory versicles, which anciently
were ten, are entirely eucharistical, consisting of
praise. Having heard the promises, or threats of- the
Almighty, and persuaded by the precepts, or warned
by the examples, contained in the first Lesson, we be
gin this hymn with praising the inspirer of the sacred
volume from which the Lesson is extracted.
1. We first express our gratitude to God, and ac
knowledge his supreme authority over all his creatures.
2. To heighten our deArotion, we turn our eyes towards
the rational part of his creation upon earth, who in
general we presume, as well as ourselves, daily per
form this duty. 3. We then direct our attention to
the inhabitants of Heaven, one principal part of whose
employment, and one chief source of whose happiness,
we are taught to believe, is to glorify God's holy
name. 4. This hymn not only opens to us a view of Hea
ven, but with the evangelical prophet (Isa. vi. 3.) and
beloved disciple (Rev. iv. 8.) it carries us thither, to
behold the various order of angels, cherubim, sera
phim, and all the heavenly powers. 5. In honour of
the glorious trinity, they continually sing, "Holy,
Holy, Holy, Lord God of Hosts, the whole earth is
full of thy glory :" In which divine hymn tfoey ac
knowledge God to be Jehovah-Sabaoth, [Sabaoth is
the plural timber of a Hebrew word, and signifies ar
mies, or hosts, as it is commonly rendered in the transla
tion of the Bible.] or the original author and absolute
governor of all powers both in heaven and earth — 6, 7,
a, 9. The hymn proceeds to invite us to join with the
angelic Hosts, with the prophets, apostles, and mar
tyrs, in praises to God now, as we expect to be united
with them in glory hereafter.

The noble army of Martyrs praise thee.
The Holy Church throughout all the world,
doth acknowledge thee,
The Father, of an infinite Majesty;
Thine adorable, true, and only Son ;
Also the Holy Ghost, the Comforter.
. Thou art the King of Glory, 0 Christ.
Thou art the everlasting Son of the Father.
When thou tookest upon thee to deliver
man, thou didst humble thyself to be born of
a Virgin. The ten following versicles, which compose the se
cond part of the hymn, are a confession of faith, each
article of which contains an additional motive to praise
God. The Angels and glorified spirits see God face to face.
As we behold his glory only by the eye of faith, we
cannot better set forth his praise, than by giving our un
feigned assent to his revelation, and hy professing our
faith in him, whom the Host of Heaven worship and
adore. 10. As members ofthe holy Catholic Church,
we acknowledge the ever-blessed Trinity, 11. the infi
nite majesty of the Father, 12. the honor due to his
only begotten Son, our Lord and Saviour, 13. and the
divinity and personality ofthe Holy Ghost, our advocate
in Heaven, our comforter on earth. 14. More espe
cially we address ourselves to our Redeemer, and as
he is very God of very God, we acknowledge Mm to
be the King of glory, a title appropriated to the Lord
of Hosts alone. 15. We declare, that he is the ever
lasting Son of the Father, not created as angels, nor
adopted as men, but by eternal generation begotten of
the Father, with whom he is co-eternal and co-equal.
16. The hymn proceeds to celebrate his mercies, and
with joy and thankfulness declares that, when he un
dertook to deliver us from death eternal, and to accom
plish our redemption, he disdained not to be conceived
in the womb of the Virgin Mary, to partake q£ the
same nature, and to become subject to the same in%rmi-
ties with ourselves. 17. Being thus God and map, he
submitted to the cruel death of the cross, and by dy
ing for us overcame death, and disarmed it of the
sharpness of its sting. By his meritorious sufferings
he has procured for all true believers, admission into
thc kingdom of Heaven, from which they were excluded
by their own sins, as well as through the transgression
of their primitive father. 18. Our blessed Redeemer,
as the reward of his obedience, sits on the right hand
of God. He lias already, in his human nature, taken
possession of the kingdom of glory in the name of all
his faithful followers, and dispenses it to all that be
lieve in him. 19. From this height of glory, we be
lieve, that he, the man Jesus Christ, will come to be
our judge ; and if we honestly endeavour to conform
our lives to his Gospel, our very judge, who is now
our mediator and intercessor, will be our advocate and
friend. 20. Here our thanksgiving and confession of faith
are naturally turned into prayer. — Having contempla
ted the Saviour of the world, in his eternal glory, and
in his state of humiliation and cxhaltation. we inter-

MORNING
When thou hadst overcome the sharpness
of death, thou didst open the Kingdom of
Heaven to all believers.
Thou sittest at the right hand of God, in
the Glory of the Father.
We believe that thou shall come to be our
Judge. We therefore pray thee help thy servants,
whom thou hast redeemed with thy precious
blood. Make them to be numbered with thy saints,
in glory everlasting.
O Lord, save thy people, and bless thine
heritage. Govern them, and lift them up for ever.
Day by day we magnify thee ;
cede for all the people of God, imploring internal as
sistance, and everlasting salvation : We beseech him to
help them with his grace, and to enable them to per
form their duty upon earth, and, 21. finally by Ms in
finite mercy, to admit them to be numbered with those
departed Saints whom he has already received into his
rest and will reward with his glory. 22. That we may
be assured of obtaining this heavenly inheritance, we
entreat Mm to save his people from all evil, and bless
his peculiar heritage, the Christian Church. 23. We
beseech the shepherd of our souls to guide and direct
us, whenever we err and stray, and when we stnmble,
and are liable to fall, to lift us up, to strengthen and
support us against our spiritual adversaries. 24. This
protection and support for ourselves and others, we
solicit with humble confidence, because agreeably to
God's will /and our duty, we daily magnify Ms name
in hymns, and, 25. worship him constantly in our
prayers. 26. Sensible of our own infirmities, and as
sured that praise is not acceptable from the lips of sin
ners, we pray that we may be kept this day from com
mitting sin ; that temptation may neither deprive us of
the benefit of our present devotions, nor indispose us
for the return of duty on the following morn. 27. We
know, that our transgressions are numerous and griev
ous. We therefore beseech Christ not only to preserve
us from falling into sin, but also to forgive our past of
fences. We beseech him to look on our frailty and
strengthen us ; on our guilt and pardon us. We there
fore reiterate our fervent petition, have mercy upon us.
28. Unless we find mercy for our past sins, we must be
condemned, and except we obtain the grace of future
assistance, we shall be overcome by our spiritual ad
versaries : we therefore pray the third time, that his
mercy may lighten or fall upon us, and that it may
comfort and invigorate us. Here we plead not our
merits but our distress. On ourselves and all sublu
nary power we renounce dependance. Our confidence
and trust we place only in his mercy and truth. 29.
He who is faithful and just has promised, that he will
save those who put their trust in him. We therefore
conclude this hymn in the words of the Psalmist, ex-

PRAYER. 27
And we worship thy name, ever world
without end.
Vouchsafe, O Lord, to keep us this day
without sin.
O Lord, have mercy upon us, have mercy
upon us.
O Lord, let thy mercy be upon us, as our
trust is in thee.
O Lord in thee have I trusted; let me
never be confounded. ^[ Or this Canticle. (24.)
Benedicite, omnia opera Domini.
O ALL ye works of the Lord, bless ye
the Lord ; praise him, and magnify him for
ever.pressing our hope, that we are in the number of those
that trust in Mm, and our confidence that we shall not
eventually be ashamed, confounded, or disappointed,
of our hope. Shepherd.
Though we generally stand when we say this hymn,
yet it is manifestly, from the whole form, addressed to
God. And indeed it is one of the most excellent pieces
of devotion ever written ; so that the Church has with
the greatest reason made it a part of her liturgy. It is
therefore much to be lamented, that many persons are
exceedingly careless in the use of it ; repeating it with
as little consideration and zeal, as if they did not re
gard what they said, or to whom the words are direct
ed. As an assistance to their congregations it'is useful
for the clergy to pause, after they have said, " Here
endeth the first lesson;" that the people may have
time to rise from their seats, and be prepared for the
beginning of this solemn hymn. Indeed the same ob
servation applies to the beginning of any other hymn
or psalm, after either lesson, in either morning or eve
ning prayer. Dr. Bennet.
If it should be asked why the Doxology, is not to be
used at the end of this hymn, it may be replied that the
hymn itself is but an enlarged Doxology. It is also to
be further observed, that there is no authority for re
sponding Amen, at the close of it. t. o. b.
(24.) The Song of the Three Children is sometimes
used, instead of the " Te Deum," after the first les
son : which, though it be not canonical Scripture, is an
exact paraphrase of the 148th Psalm, being an elegant
summons to all God's works to praise him, intimating
that they all set forth his glory, and inviting us, who
have the benefit of them, to praise and magnify his
name with them. It begins with the whole creation,
even " all the works of the Lord," and then particu
larizes the several parts of it with their inhabitants.
Dean Comber.
This was an ancient hymn in the Jewish Church,
and adopted into the Christian worship in public devo
tion from very early times : being used, as St. Augus-
tin affirms, in his time, on the solemn festivals of the
Church. Indeed our Church doth not accept it for
12

28

MORNING PRAYER.

O ye Angels of the Lord, bless ye the Lord ;
praise him, and magnify him for ever.
O ye Heavens, bless ye the Lord; praise
him, and magnify him for ever.
O ye Waters that be above the Firmament,
bless ye the Lord ; praise him, and magnify
him for ever.
O all ye Powers of the Lord, bless ye the
Lord ; praise him and magnify him for ever.
O ye Sun and Moon, bless ye the Lord ;
praise him, and magnify him for ever.
O ye Stars of Heaven, bless ye the Lord ;
praise him, and magnify him forever.
O ye Showers and Dew, bless ye the Lord ;
praise him, and magnify him for ever.
O ye Winds of God, bless ye the Lord;
praise him, and magnify him for ever.
O ye Fire and Heat, bless ye the Lord;
praise him, and magnify him for ever.
O ye Winter and Summer, bless ye the
Lord ; praise him, and magnify him for ever.
O ye Dews and Frosts, bless ye the Lord
praise him, and magnify him for ever.
O ye Frost and Cold, bless ye the Lord
praise him, and magnify him for ever.
O ye Ice and Snow, bless ye the Lord
praise him, and magnify him for ever.
O ye Nights and Days, bless ye the Lord
praise him, and magnify him for ever.
O ye Light and Darkness, bless ye the Lord
praise him, and magnify him for ever.
O ye Lightnings and Clouds, bless ye the
canonical Scripture, because it is not found in the He
brew, nor was allowed in the Jewish canon. But, by
whomsoever and upon whatever occasion it was com
posed or uttered, it is not only very ancient? but is a
pious form of praise, and fit to excite a spirit of devo
tion in the reader. Dr. Nicholls, Dean Comber.
St. Cyprian quotes it as apart of the holy Scriptures :
in which opinion he is seconded by Ruffinus, who very
severely inveighs against St. Jerom for doubting of its
divine authority ; and informs us, that it was used in
the Church long before his time, who himself lived A.
D. 390. And when afterwards it was left out by some
that performed divine service, the fourth council of To
ledo, in the year 633, commanded it to be used, and ex
communicated the Priests that omitted it. Our Church
indeed does not receive it for canonical Scripture, be
cause it is not to be found in the Hebrew, nor was al
lowed in the Jewish canon : but it is notwithstanding
an exact paraphrase of the 148th Psalm, and so like
it in words and sense, that whoever despiseth this, re
proacheth that part of thc canonical writings.

Lord ; praise him, and magnify him for ever.
O let the Earth bless the Lord ; yea, let it
praise him, and magnify him for ever.
0 ye Mountains and Hills, bless ye the Lord ;
praise him, and magnify him for ever.
O all ye green things upon Earth, bless ye
the Lord ; praise him, and magnify him for ever.
O ye Wells, bless ye the Lord ; praise him,
and magnify him for ever.
O ye Seas and Floods, bless ye the Lord ;
praise him, and magnify him for ever.
O ye Whales, and all that move in the Wa
ters, bless ye the Lord ; praise him, and mag
nify him for ever.
O all ye Fowls of the Air, bless ye the
Lord ; praise him, and magnify him for ever.
O all ye Beasts and Cattle, bless ye the Lord ;
praise him, and magnify him for ever.
O ye Children of Men, bless ye the Lord ;
praise him, and magnify him for ever.
O let Israel bless the Lord ; praise him, and
magnify him for ever.
O ye Priests of the Lord, bless ye the Lord ;
praise him, and magnify him for ever.
O ye Servants of the Lord, bless ye the
Lord ; praise him and magnify him for ever.
O ye Spirits and Souls of the righteous,
bless ye the Lord ; praise him and magnify
him for ever.
O ye holy and humble Men of heart, bless
ye the Lord; praise him, and magnify him
for ever.

As to the subject of it, it is an elegant summons to
all God's works to praise Mm ; intimating that they all
set out his glory, and invite us, who have the benefit of
them, to join with these three children (to whom so great
and wonderful a deliverance was given) in praising and
magnifying the Lord forever.
So that when we would glorify God for his works,
which is one main end of the Lord's day ; or when the
Lesson treats of the creation, or sets before us the won
derful works of God in any of his creatures, or the use
he makes of them either ordinary or miraculous for the
good of the Church ; this hymn may very seasonably
be used. Though in the first Common Prayer Book
of King Edward VI. Te Deum was appointed daily
throughout the year, except in Lent, all the which time
in the place of Te Deum, Benedicite was to be used. So
that, as I have already observed, they were not origin
ally inserted for choice; but to be used at different
parts of the year. But when the second book came out
with double Hymns for the other Lesson; these also
were left indifferent at the discretion of the minister,

MORNING PRAYER.

29

^ Then shall be read, in like manner, the Se
cond Lesson, (25.) taken out of the New
Testament, according to the Table or Calen
dar; and after that, the following Psalm.
Jubilate Deo. Psalm c. (26.)
O BE joyful in the Lord, all ye lands ;
serve the Lord with gladness, and come before
his presence with a song.
Be ye sure that the Lord he is God, it is he
that hath made us, and not we ourselves ; we
are his people and the sheep of his pasture.
O go your way into his gates with thanksgiv
ing, and into his courts with praise ; be thank
ful unto him, and speak good of his Name.
and the words, Or this Canticle, inserted before the
Hymn we are now speaking of. Wheatiet.
TMs and the Te Deum are the only hymns used
in our service, that are of man's composing. Our
Church being careful, even beyond all the ancient
Churches, in singing to God, to sing in the words of
God. Dr. Bisse.
(25.) The cause of reading first the Old Testament,
then the New, and always somewhat out of both, is
most likely to have been that which Justin Martyr and
St. Augustin observe in comparing the two Testaments.
" The Apostles," saith the one, "have taught us, as
themselves did learn, first the precepts of the Law, and
then the Gospels. For what else is the Law, but the
Gospel foreshewed ? What other the Gospel, than the
Law fulfilled?" In like sort the other, "What the
Old Testament hath, the very same the New containeth ;
but that which lieth there as under a shadow, is here
brought forth into, the open sun. Things there pre
figured are here performed." Again, "In the Old
Testament there is a close comprehension of the New :
in the New, an open discovery of the Old. To be short,
this method of publick reading either purposely did
tend, or at the leastwise doth fitly serve, that from
smaller things the minds of the hearers may go for
ward to the knowledge of greater, and by degrees climb
up from the lowest to the highest things. Hooker.
As by this harmony of the lessons the faith of the
hearers is established ; so by the order, wherein they
are read, the understanding is enlightened. Whilst
therefore the lessons, whether out of the Old or New
Testament, are read in our ears, we should not let them
pass away as a vulgar history, or an idle legend, or as
the word of man : but reverently listen to it, as it is in
truth the word of God. For the minister in reading
the Scriptures is, even as Aaron was, the mouth of God
to the people : for which cause he is directed to turn his
face to them as speaking to them from God, and to read
standing, to signify Ms authority. When therefore he
standeth up in order to read the lesson, let every devout
hearer take that advice, which Eli gave to Samuel,
waiting likewise in the sanctuary, saying within him
self : " Speak, Lord ; for thy servant heareth." 1 Sam.
in. 9. And let us not only hearken, but apply what
we hear; if examples, let these lead us ; if precepts,

For the Lord is gracious, his mercy is ever
lasting ; and his truth endureth from genera
tion to generation.
Tf Or this Hymn. (27.)
Benedictus. St. Luke i. 68.
BLESSED be the Lord God of Israel, for
he hath visited and redeemed his people,
And hath raised up a mighty salvation for
us, in the house of his servant David ;
As he spoke by the mouth of his holy Pro
phets, which have been since the world began ;
That we should be saved from our enemies,
and from the hand of all that hate us.
let these teach us ; if commands, let these bind us ; if
promises, let these encourage us ; if threats, let these
warn us ; if mercies, let these comfort us; if judgments,
let these awaken us. In whatsoever way the Lesson
brings us instruction in righteousness, which it always
does in some way, let us at the close answer with the
congregation of Israel, saying in our hearts, "all that the
Lord hath spoken, we will do." Exod. xix. 8 . Dr. Bisse.
(26.) This Psalm is called Jubilate Deo, from its
initial words in the Latin version, or in English, " O
be joyful in the Lord." Its Hebrew title is, A Song of
Praise. It is said to have been composed by David
upon occasion of a publick thanksgiving, and was sung
by the Jewish church at the oblation of the peace-offer
ing, as the priest was entering into the temple. And
immediately after hearing the Gospel of peace, it is a
form of praise perfectly suitable to every CMistian as
sembly. For the divine attributes here celebrated, gra
cious goodness, everlasting mercy, never-failing truth,
and parental care, are in the Gospel most fully dis
played. This hymn was first added to our Morning Prayer
in the Second Book of Edward VI. Shepherd.
(27.) Having expressed our thankfulness to God in
one of the abovementioned Hymns for the light and in
struction we have received from the first Lesson ; we
are fitly disposed to hear the clearer revelations exhibit
ed to us in the second.
I. As to the second Lesson in the Morning, it is al
ways taken out either of the Gospels or the Acts ; which
contain an historical account of the great work of our
redemption : and therefore as the angel, that first pub
lished the glad tidings of salvation, was joined by a
multitude of the heavenly host, who all break forth in
praises to God ; so when the same tidings are rehearsed
by the Priest, both he and the people immediately join
their mutual gratulations, praising God, and saying,
Blessed be the Lord God of Israel, for he hath visited and,
redeemed his people ; and, hath raised up a mighty salva
tion for tis in the house of his servant David, fc. Being
the Hymn that was composed by good old Zacharias,
at the circumcision of his son, St. John the Baptist, and
containing a thanksgiving to God for the incarnation of
our Saviour, and for those unspeakable mercies, which
(though they were riot then fully completed) were quick-

30

MORNING PRAYER.

f Then shall be said the Apostles' Creed by the
Minister and the People, standing: And
any Churches may omit the words, He de
scended into Hell, or may, instead of them,
use the words, He went into the Place of de
parted Spirits, which are considered as words
of the same meaning, in the Creed. (28.)
ly afterwards the subject of the whole church's praises.
Wheatiev.
When the Gospel was first published to the world,
the angels sang praise ; and all holy men to whom it
was revealed, entertained these " good tidings" with
great joy. And since it is our duty also, whenever we
hear the Gospel read, to give glory to God, therefore
the Church appoints this hymn, which was composed
by holy Zacharias upon the first notice that God had
sent a Saviour to mankind, and is one ofthe first Evan
gelical hymns indited by God's Spirit upon this occa
sion. Its original therefore is divine, its matter unex
ceptionable, and its fitness for this place unquestion
able. Dean Comber.
The Benedictus, as it stands in the English Book,
comprehends the entire prophecy of Zacharias ; but on
account of its length, and the particular application of
the latter part of it, the English Clergy generally give
the preference to the Hundreth Psalm. In the Ameri
can Book, the last ten verses are judiciously omitted.
"This omission from the Benedictus," says Bishop
White, " was on the same principle with that from the
" Venite," but I wish it had ended with the 3d verse."
t. c. B.
(28.) A sound faith is essentially necessary to a cor
rect practice. It lies at the foundation of all true re
ligion, and without it, no man can worship God aright.
" He that cometh to God, must believe that he is, and
that he is a rewarder of them that diligently seek
Mm." The holy Scriptures constantly urge the ne
cessity of a correct and living faith, and describe it as
an instrument or medium, appointed of God, through
which we are made partakers of the various and im
portant blessings of salvation. These scriptures them
selves, since they are the only • revelation of divine
truth, and contain every thing necessary for a christian
to believe, must constitute, in the largest sense, our
Creed, or rule of faith. But since the scriptures, be
sides the fundamental doctrines of Christianity, compre
hend also a great variety of truths of less importance,
it became expedient for the Church to frame a summa
ry of the articles of indispensible belief, which might
be readily learned, and easily understood by all her
members. To these articles of our belief we give the name of
Creed — a term derived from the Latin word Credo, which
signifies, I believe. In the Eastern Churches, it was
commonly called Sumbolmi, from the word Sumballo,
to put together.
Thc Creed which stands first in order, in our Litur
gy, is called tlie Apostles' Creed. This Creed is, pro
perly speaking, a profession of faith in the holy and
undivided Trinity. In this point of view, it corres
ponds with the Doxology, which is a very compendi-

I BELIEVE in God the Father Almighty,
Maker of Heaven and Earth :
And in Jesus Christ his only Son our Lord;
Who was conceived by the Holy Ghost, Born
of the Virgin Mary, SuiFered under Pontius
Pilate, Was crucified, dead, and buried ; He
descended into Hell ; The third day he rose
ous catholic creed ; and they both . derive their origin
principally from the form of Baptism delivered by our
Lord. There is an ancient, though fabulous, tradition,
that this Creed was the joint work of the Apostles : —
each one furnishing an article till the whole was com
pleted. But it was termed the Apostles' Creed, not
because it was composed by the Apostles themselves,
in the very form of words in which it is now expressed,
but partly because its doctrines are the doctrines taught
by the Apostles, and partly because it is derived from
Churches which were termed Apostolic. — It was an
ancient custom to call those Churches, in which any
Apostle had personally taught, especially if he had re
sided there any considerable time, or had died there,
Apostolic Churches. Such were the Churches of Jeru
salem, Corinth, Ephesus, and Antioch, in the East :
Such too was Rome, in the west, where St. Paul and
St. Peter had lived, and had been martyred. When
any one, in the western world, spoke of the Apostolic
Church, Rome was supposed to be understood, because
no other could be thus designated. Hence, their Bishop
came to be called the Apostolic Bishop ; their see, the
Apostolic see ; their faith, the Apostolic faith ; and
among the rest, the Creed they used, the Apostolic Creed.
It is not without propriety, therefore, that this Creed
takes its name from the Apostles. It contains an ex
cellent epitome of the doctrines which they taught —
expressed, as nearly as possible, in their own words :
And though some of its articles were added in latter
times, the greater part of it is probably derived from
the usage of the Apostles.
That Creeds, not unlike that now under considera
tion, were used by the Apostles, we have the fullest
reason to believe. Irenseus, the scholar of Polycarp,
the disciple of St. John, repeats a Creed similar to ours,
and assures us that "the Church, dispersed through
out the whole world, had received this faith from the
Apostles and their disciples." And Tertullian gives us
a Creed of similar import, declaring that it had been
current " as a rule of faith in the Church, from the be
ginning of the Gospel." We do find, indeed, some di
versity in the forms of the ancient Creeds, but their
substance is so completely the same, as to afford proof
that from the very first promulgation of Christianity, a
compendious system of faith was established by its
founders. Originally, the Creed was only used at the
administration of the sacrament of Baptism, and in
private devotions. It made no part of any public Litur
gy, till near the close of the fourth century, when ii
was first introduced by the Bishop of Antioch. About
a century after, it was ordered to be recited before the
Lord's prayer, in the Churches throughout Spain ; and
it was not established as a part of the Romish daily
service, till more than four centuries after ttiis period.

MORNING PRAYER.

31

frdm the dead ; He ascended into Heaven, And
sitteth on the right hand of God the Father Al-
At the Reformation, the Church of England thought fit
to continue it in her order of daily service, because we
cannot be too often reminded ofthe fundamental articles
of that faith once delivered to the saints, and on which
we build all our offices of public worship.
The place which the Creed holds in our morning and
evening Prayer, is the most proper that could have
been chosen ; whether considered in reference to what
goes before it, or in regard to what follows it. It is
preceded by the lessons taken out of the Holy Scriptures.
" Faith cometh by hearing ; and after we have listen
ed to the word of God, it is very fitting that we should
make a public profession of our belief in what it contains.
The word preached did not profit the Jews, for want
of faith in them that heard it. That this may not be
the case with us, we call our faith into a more vigorous
exercise by a public declaration of it. — After the Creed,
follow the Collects and Prayers. Our belief is the ba
sis of our supplications. " Faith is the fountain of
Prayer," says St. Austin ; and "how shall they call
on Mm in whom they have not believed ?" asks an in
spired Apostle. That we may call upon God properly
and effectually, we first declare our belief, by reciting
the Creed. With admirable fitness then, have the com
pilers of our liturgy directed us to repeat the Creed,
after we have heard God's " holy word," and before
we proceed to " ask those things which are requisite
and necessary as well for the body as the soul."
The Rubric directs that the Creed be said " by the
minister and the people." It is the confession of the
whole congregation, and every person present ought
personally to pronounce it with the minister. As " with
the heart man believeth unto righteousness," so " with
the mouth confession is made unto salvation :" And
though in scripture we are instructed to pray for one
another, yet every one must believe for himself, and
ought to make the profession of his belief with his own
njouth. The Rubric farther directs that the Creed shall be
said standing. This was the attitude in which the Ca
techumens in the ancient Church always repeated it.
The Creed is not so immediately and specially address
ed to God, as our prayers are. It is rather a declara
tion made by every individual, to the whole congrega
tion, in the presence of God. Standing is therefore,
the attitude wliich propriety would suggest. The at
titude further imports that we are determined to defend
and maintain the faith which we profess : And some of
the more warlike nations of Europe, were anciently
accustomed to repeat it with their drawn swords in
their hands ; to intimate that they were determined to
support the doctrines which it contains, at the hazard
of their lives.
It was also an ancient custom, wliich still prevails in
some places, to turn towards the East during the re
cital of the Creed. Most of the places of public wor
ship were so constructed that the congregations should
face towards the East ; and under the East window was
placed the Chancel and holy table. The Jews were ac
customed to worship with their faces turned towards
the Mercy seat and the Cherubim where the Ark of

mighty ; From thence he shall come to judge
the quick and the dead.
God was placed : And this arrangement of Churches
was designed to indicate that Christians should worship
with their thoughts directed to the Sun of Righteous
ness, and that they should look for his most gracious
presence at his holy table.
There is a general practice in our Church, founded
also on ancient usage, of bowing at the name of Jesus,
in the Creed. This practice, though common, and pro
per in itself, is not enjoined by the Church in this coun
try. In the early ages of the Church the practice was
universal, and it is prescribed by the eighteenth Canon
of the English Church, as a testimonial of "inward
humility, and a due acknowledgment, that the Lord
Jesus Christ, the true eternal Son of God, is the only
Saviour of the world ; in whom alone all the mercies,
graces, and promises of God to mankind, for this life,
and the life to come, are fully and wholly comprised."
In considering the Creed itself, we shall find it to
be a compendious system of the Doctrines of the Gos
pel. It begins with the fundamental article of all true
religion, the unity of the Godhead ; — " I believe in God
the Father, almighty, maker of heaven and earth." —
The faith here professed, imports something more than
a mere speculative belief of the existence of a Creator.
It imports a deep and constant impression of the omni
presence, and ceaseless inspection, of the God "in
whom we live, and move, and have our being." We
must regard him as our Father by creation, and adop
tion, and in a peculiar manner, as the " God and Fa
ther of our Lord Jesus Christ :"— as the fountain of all
power and might, and as the Creator of all things, visi
ble and invisible. After acknowledging our belief in
" God the Father," we proceed to profess our faith in
the second person in the Godhead ; — " In Jesus CMist,
his only Son, our Lord."
He is called Jesus, by the direction of the Angel be
fore his birth, and on account of Ms being the Saviour
of the world ; and Christ, from his being anointed, or
appointed of the Father, to bear the several offices of
Prophet, Priest, and King, to which men had been
consecrated by being anointed with oil. He "was
anointed with the Holy Ghost, and with power." He
is called the only Son of God, because he is of the same
nature with the Father, being " God himself, blessed
forever ;" and on account of his miraculous conception
by the Holy Ghost. So that whether we consider him
with respect to Ms divine or human nature, he is, in
either sense, strictly and properly, the Son of God.
And he is called our Lord, because he is so, in a pecu
liar sense, by redemption ; having bought us with a
price, and purchased us to himself with his own blood.
"For to this end Christ both died, and rose, and re
vived, that he might be Lord, both of the dead and the
living." As he was bom of the Virgin Mary, he became a per
fect man, as well as perfect God ; — taking our nature
upon him, and being " made in all things like unto us,"
only "without sin." And "being found in fashion as
a man, he humbled himself" still further, and "be
came obedient unto death, even the death upon the
Cross." " He suffered under Pontius Pilate," the Ro-

32

MORNING PRAYER.

I believe in the Holy Ghost ; The holy Catho
lic Church ; The Communion of Saints ; The
man Governor : — " was crucified, dead, and buried."
Thus was he " made to be sin for us, who knew no sin,
that we might be made the righteousness of God in
Mm :" — He who was perfectly holy, and free from sin
himself, was made a sin-offering for us, being substi
tuted in the place of sinners, to suffer the punishment
of sin, and satisfy the divine justice ; that we, through
his merits, might be accounted righteous before God,
and- obtain the reward of righteousness, purchased for
us by the preeious blood of his dear Son.
After mentioning our Lord's death and burial, the
Creed goes on to say, " He descended-into Hell." By
this expression we are to understand that his soul, im
mediately on its separation from the body, went into
the invisible place of departed spirits, and there re
mained till it was reunited to it at his resurrection.
The Rubric, in our American book, provides that " any
Churches may omit the words, He descended into Hell,
or may, instead of them use the words, He went into
the place of departed spirits, which are considered as
words of the same meaning in thc Creed." The ex
pression is used on the authority of the passage in the
Psalms, (xvi. 10.) "Thou wilt not leave my soul in
Hell." The word which is here translated hell, as well
as that in the Acts of the Apostles, where the passage
is quoted, sigmfies the invisible state, or the state of
souls when parted from the body ; and not the place of
final punishment, which the word is now more com
monly used to denote. This interpretation seems fur
ther to be justified by the expression of the Saviour to
the penitent thief on the Cross ; — " To-day shalt thou
be with me in paradise :" An expression wliich implies
that our Lord himself was that day to be in the happy
state here called paradise, and where the " dead, which
die in the Lord, rest from their labours."
We are next taught to profess our faith in the Sa
viour's resurrection ; — " The third day he rose again
from the dead." By this great act of omnipotence, he
was "declared to be the Son of God with power ;" the
sufficiency of his atonement was demonstrated, and our
ground of justification was opened to us. For as " he
was delivered for our offences," so he was "raised again
for our justification."
Having finished the great work of our redemption ;
having, by his resurrection from the dead, given us an
assurance of his divine character, and a pledge of our
own resurrection ; and having instructed his disciples
" in the things pertaining to his kingdom," "He as
cended into heaven ; and sitteth on the right hand of
God the Father Almighty." — There he is invested with
all power and dominion, both in heaven and earth,
reigmng in his mediatorial character, as God incarnate,
" till he hath put all his enemies under his feet."
" From thence he shall come to judge the quick and
dead." The next article in the Creed relates to the third per
son in the ever blessed Trinity : "I believe in the Ho
ly Ghost." Christians are called the temple of God,
because the spirit of God dwelleth in them ; and An-
nanias was charged with lying unto God, when he lied
to the Holy Ghost. The peculiar office of the Holy

forgiveness of Sins ; The resurrection of the
body, and the life everlasting. Amen.
Spirit, in the work of our salvation, is to renew and
cleanse us from our original pollution at our baptism,
and to sanctify, support, and guide us in the perform
ance of our duty, by his divine influences.
Here ends the principal part of the Creed : And hav
ing thus expressed our faith in the Holy Trinity, in
whose name we are baptized, we should make a mo
mentary pause before we proceed to the remaining ar
ticles. They embrace, indeed, some of the most im
portant doctrines of our religion, and we are required
firmly to believe them, because they are revealed to us
in the word of God. Thus we believe there is a " holy
Catholic Church ;" a general society of Christian peo
ple dispersed throughout the world ; not confined to any-
particular age or nation, but Catholic, or Universal. —
This is that Body of which Christ is the head ; the Bride,
of which he is the Husband ; the Branches, of him who
is the true Vine. Thus, too, we believe in " the com
munion of saints :" That there is a fellowship subsist
ing between the several members of this Church ; " who
being many, are one body in Christ, and every one
members one of another;" All being servants of the
same God, redeemed by the same atoning blood, sanc
tified by the same Spirit, governed by the same laws,
partakers of the same sacraments, and heirs of the
same promises. And having thus acknowledged the
goodness of God in purchasing to himself an univer
sal Church, by the Mood of Christ, and umting the
members of it in one body under Him, we are ready to
profess our faith in the great privileges conferred on us
in the new Covenant ; " the forgiveness of sins, the
resurrection of the body, and the life everlasting."
" Examine yourselves whether ye be in the faith,"
was the injunction of an Apostle. It will not be our re
petition of the Creed, nor of any other form of sound
words, that will justify us in the divine presence, and
save our souls, if our hearts remain unaffected, and our
lives unreformed. "Faith without works is dead." 
But have we not reason to fear that there are many who
rehearse the Creed, and yet mean nothing by the words
which they repeat ? Let us beware of thoughtlessness,
or mockery, in so solemn an act. It can only aggra
vate our condemnation, for we are not " liars unto men,
but unto God." Let us carefully examine ourselves,
therefore, whether we be in the faith.
When we profess our faith in " God the Father," let
us see that we realize his omnipresence and constant in
spection, reverence Ms almighty power, and submit
ourselves to his paternal authority. When we ac
knowledge "his only Son our Lord," let us gladly and
cordially embrace the way of salvation by his blood.
Let us renounce all idea of personal merits, on account
of our confessions, our prayers, or our charities, and
rely on him alone, as " the Lord our righteousness."
And when we profess our faith in " the Holy Ghost,"
let us submit our souls to his heavenly influences. Let
us be careful not to "resist" or "quench" them, and
let us be earnest in our supplications to the tlirone of
grace, that they may "guide us into all truth," and
assist us in every " time of need."
Nothing can be more salutary to us, than the frequent

MORNING PRAYER.

33

repetition of the Creed, if it be done with sincerity,
and taken as the ground-work of our practice. It
tends firmly to fix in our minds the great truths of the
Gospel. It is a renewed pledge to Almighty God of
our allegiance to him : And it is calculated to foster in
us sentiments of brotherly love, and universal charity.
Let us be grateful to the Supreme Being, for the reve
lation of himself to us, and for all the doctrines of his
holy Gospel : Let us give our particular consideration,
and positive assent to every article of faith which we
repeat : And let us make our faith the ground-work of
our prayers, and the great rule of our lives. The main
design of the Gospel, and the chief end for wliich the
Church has selected from it thc great truths contained
in the Creed, and commanded us to profess our faith
in them, is that we should thereby learn to cultivate
more pious affections, and greater holiness of living.
vLet us constantly devote ourselves to these great ob
jects. Let us deeply ponder how those should live who
believe that God the Father is their Creator, God the
Son their Redeemer, God the Holy Ghost their Sancti-
fier ; who believe that they are members of that Holy
Catholic Church, in which there is a communion of
saints, and remission of sins, and where there shall be
a resurrection ofthe body, and a life everlasting. And
let us be careful so to frame our hearts and lives, that
we may find in God, a reconciled Father ; in Jesus
CMist, a friend and Saviour ; and in the Holy Spirit,
a guide and sanctifier ; Then will our day of grace
terminate in an eternity of Glory — Which may God of
his infinite mercy grant, for Christ's sake ! — t. c. b.
We shall constantly perceive the vigour of our prac
tice to be proportionable to the steadiness and liveliness
of our faith : what revives one will always quickeii/the
other. From every doctrine in the Creed issues a com
mandment ; and the doctrine stirs us up to keep the
commandment. When by reciting the Creed we declare our belief in
God, the Father, the Son, and the Holy Ghost, with
all that each has done for us ; we should love "the
Father" for his tender love, adore the " Almighty" for
his infinite power, and commit our souls to him in well
doing as to a faithful " Creator."
From "Jesus" we should seek salvation : from
" Christ" the annointed, as a Prophet, instruction ; as
a Priest, atonement ; as a King, protection ; as the
"only-begotten Son," the adoption of children. As
"our Lord," we should serve Mm, for his "concep
tion," in faith; for his "nativity," in humility; for
his "sufferings," in patience; for his "cross," in cru
cifying sin ; for his "death," in mortifying the flesh ;
for his "burial," in burying the old man with his evil
desires ; for his "descent," in meditating on the other
world; for his. "resurrection," in newness of life ;
for his " ascension and inthronization," in setting our
affection on things above, on the pleasures at God's
right-hand; for his "return," in awe of his second
coming; for Ms "judgment," in judging ourselves be
fore we come to be judged by him.
From the " Spirit" we should seek the breath of sav
ing grace : that so in the " Church" we may partake
of a Mgh and heavenly calling ; in the " holy Church,"
ofsanctification; in the "catholick Church," of "com
munion" with our brethren in prayers and sacraments -

and all this, in order to a firm persuasion of "the re
mission of our sins," as well as a confident hope of
"resurrection," and translation to "life eternal."
Thus is the Creed at once a profession of faith, a
manual of devotion, and a directory of practice. " The
just shall live by faith." Bp. Home.
The following is the Paraphrase of the Apostles'
Creed, by Dr. Nicholls.
" I make this confession of my faith, relating to those
truths, which upon the testimony of God himself are
revealed unto me. 1st. I believe, that there is only
one God, Deut. iv, 35 ; 1 Cor. viii. 6 ; that He is Fa
ther to all men by creation, Mai. ii. 10 ; by redemp
tion, Deut. xxxii. 6 ; adoption, 1 John iii. 1 ; but in
a peculiar manner the Father of our blessed Lord by
eternal generation, Heb. i. 1, 2 ; John vi. 57. I be
lieve farther, that this one God is "Almighty," and
is vested with an infinite power of doing all things,
Is. xiv. 12 ; Rev. xix. 6 ; and governing all things at
his pleasure, 1 Chron. xxix. 11 ; Jer. xvi. 2l ; that
he was "the Maker of heaven and earth," that is, the
whole world and every thing contained therein, Exod.

xx. 11; John i.

10; Col. 1. 16.

II. I believe likewise " in Jesus Christ," being ve
rily persuaded, that he is what his name, " Jesus" sig
nifies, the Saviour of the world, Luke i. 31 ; Matt. i.
21 ; Acts xiii. 23. That he is " Christ" or the Mes
siah, which was so long before Ms coming promised
under the Old Testament, Gen. xxi. 12, and xlix. 10 ;
Mai. iii. 1. That he is the " only Son" of God, begot
ten from all eternity, partly as being said to come down
from heaven, John vi. 38 ; partly, because he is record
ed in Scripture to have made the worlds, Heb. i. 2 ;
Col. i. 1 6 : partly, by reason he is frequently called
God, John i. 1 ; Phil. ii. 6, 7 ; 1 Tim. iii. 16; Rom.
ix. 5 : but chiefly, because *of the divine essence being
communicated to him, John xvi. 15, and v. 26 ; 2 Cor.
iv. 4 ; and that, in a manner different from all created
beings, Heb. i. 13. Who is likewise "our Lord" by
being the true Jehovah or Lord, Hos. i. 7 ; Matt. iii.
3 ; by having all things put under his dominion, Ps.
ex. 5 ; by redeeming us from the power of the devil,
who before had got the mastery over us, Heb. ii. 14 ;
Col. ii. 15; by purchasing us by his blood, Acts xx.
28 ; Eph. i. 7 ; by our voluntarily becoming his ser
vants and scholars by baptism, Rom. vi. 6, 13. I be
lieve further, that though Christ was true man, Heb.
iv. 15, yet he was not produced after the ordinary man
ner of human conception, but by the overshadowing
"of the Holy Ghost," Luke i. 35 ; was "born of Ma
ry," a poor maid of the lineage of David, who contin
ued a " virgin" notwithstanding that miraculous birth,
Luke i. 27 ; that he suffered an ignominious death as
was foretold, Is. liii. 9; Markix. 12 : and this at the
time when " Pontius Pilate" was governor under the
Romans in Judea, Matt, xxvii. 2 : was nailed to a
cross, a terrible and scandalous punishment, by which
the Romans used to put their wicked slaves to death :
that under this grievous torture he became really,
" dead," Luke xxiii. 46 ; Mark xv. 37 : and after that
by a kind disciple was " buried," John xix. 38 : and
" descended into hell," or hades, the repository or
place of separate souls, Is. v. 14 ; Ps. xvi. 10 : on
"the third day" after his crucifixion he " rose again,"

34

MORNING PRAYER.

f Or this. (29.)

I BELIEVE in one God, the Father Al
mighty, Maker of Heaven and Earth, and of
all things visible and invisible :
And in one Lord Jesus Christ, the only be
gotten son of God, begotten of his father be
fore all worlds ; God of God, Light of Light,
very God of very God, begotten, not made,
being of one substance with the Father, by
whom all things were made ; who for us men,
and for our salvation, came down from heaven,
and was incarnate by the Holy Ghost of the
Virgin Mary, and was made man, and was cru
cified also for us under Pontius Pilate.

Matt. xvi. 21 ; Mark ix. 31 : as he had before fore
told, Matt, xxvii. 63 : after that in the sight of a great
many credible witnesses, he in a most glorious manner
"ascended up into heaven," Luke xxiv. 50, 51 ; Acts
i. 9, 10 : as the prophets had long before predicted, Ps.
lxviii. 18; Micah ii. 13: and was shortly after ad
vanced to a most especial honour, which was never
vouchsafed to any person before, Heb. i. 13 ; to " sit
on the right hand of God," Luke xxii. 69 ; 1 Pet. iii.
22 : which is a place of the greatest dignity in heaven,
1 Kings ii. 19 ; Heb. viii. 1 : where he has begun his
spiritual Mngdom, and treads upon the necks of the
great enemies of his jurisdiction ; sin, Rom. vi. 14 ;
satan, Heb. ii. 14 ; and death, 1 Cor. xv. 26 : who, at
the end of the world, shajl come in a triumphant and
glorious procession attended with the angels, 2 Thess.
i. 7; Matt. xxv. 31; and shall have all power com
mitted to him, John v. 22, 27; Acts xvii. 31 ; to judge
those who shall then be alive, 1 Thess. iv. 15; 1 Cor.
xv. 51 ; and those who shall be raised up from their
graves, Matt. xxv. 32.
III. I believe "the Holy Ghost" to be very God,
and the third Person of the blessed Trinity ; that he
is not a virtue or grace, as some fondly imagine, but a
person, Eph. iv. 30; Rom. viii. 26 ; Acts x. 19 : who
is called frequently " the Comforter," John xiv. 26 ;
xv. 26 ; xvi. 7 : and is expressly named God, Acts v.
3, 4. I further believe, that there is a number of men,
sequestered from the rest ofthe world by faith in Christ,
and governed by his laws ; who have continued through
out all ages from the apostles' time, and shall do so to
the coming of Christ, which I call the " Catholic
Church," wMch is "holy," 2 Tim. ii. 19; by reason
of the holy profession, which they are called to ; though
all the particular members are not so, Matt. xiii. 24,
47. It is likewise " Catholic " or universal, because of
its diffusiveness throughout the world, Matt, xxviii. 19 ;
Luke xxiv. 47. I believe that there is a " communion
of saihts" and elect people of God, 1 Cor. vi. 11 ; Eph.
i. 13 ; with God the Father, 1 John i. 3 ; with God the
Son, John xvii. 21 ; 1 Cor. i. 9 ; with the Holy Ghost,
Phil. ii. l ; Rom. viii. 9 ; and with all the saints in all
the Churches now upon earth, 1 John i. 7 ; as also with
all the saints departed, Heb. xii. 22, 23. I believe

He suffered and was buried, and the third day
he rose again, according to the Scriptures, and
ascended into Heaven, and sitteth on the right
hand of the Father ; and he shall come again
with glory, to judge both the quick and the
dead ; whose kingdom shall have no end.
And I believe in the Holy Ghost, the Lord
and giver of life, who proceedeth from the Fa
ther and the Son ; who with the Father and
the Son together, is worshipped and glorified,
who spake by the prophets. And I believe
one Catholic and Apostolic Church. I ac
knowledge one Baptism for the remission of
sins ; and I look for the resurrection of the
dead, and the life of the world to come. Amen.
further, that, whereas by our sins we are become debt
ors to 'God's justice, 1 John iii. 4; Matt. v. 22; so
through the blood of Christ, who has made satisfaction
for them, Matt. xx. 28; 2 Cor. v. 18; Rom. v. 10;
Col. i. 20 ; we may obtain " forgiveness," of them,
not only in baptism, Acts ii. 38 ; Acts xxii. 16; Eph.
v. 26; but afterwards, if we truly repent of them, 1
John iv. 10; 1 John ii. 1. I believe likewise "the
resurrection of the body," not only as a thing possible
to be done by an almighty agent, Luke i. 37 ; Acts
xxvi. 8 ; Matt. x. 28 ; but as a thing generally expect
ed by the Jews, Job xix. 25 : Dan. xii. 2 : that tMs
is clearly promised under the Gospel, Rom. xiv. 9;
viii. 11; 1 Cor. xv. 21 : and moreover that the self
same body shall rise again, 1 Cor. xv. 23 ; Rom. viii.
11; 2 Cor. v. 10: and lastly, that the resurrection
shall extend to bad as well as good men, 1 Cor. xv. 22 ;
John v. 28. Finally, I believe the " everlasting" du
ration of all bad men in misery, Matt. xxv. 41, 46 ;
x. 28; Luke iii. 17; Rev. xx. 10; and of all good
men in a state of glory, which doth arise from a va
cancy from all sorrow, Rev. xxi. 4 ; from the vision of
God, 1 Cor. xiii. 12 ; 1 John iii. 2 ; as also from the
unspeakable pleasures, which they shall then partake
of, 1 Cor. ii. 9. Amen." Dr. Nicholls.
In closing this Commentary and Paraphrase of the
Creed, it may be proper to notice, that on the revision
of the Liturgy subsequent to the Revolution, considera
ble discussion took place concerning the propriety of
retaining the phrase "He descended into Hell." For
an account of this matter, and also some very judicious
remarks upon it, see Bishop White's Memoirs of the
Church, p. 189. The difference of sentiment was hap
pily compromised by leaving it discretionary with the
Minister to omit, or retain it, or to use a different form
of words with a similar import, according to the pro
vision ofthe Rubrick. t. c. b.
(29.) In the English Book, the Nicene Creed is used
only in the Communion Service. There seems no good
reason why it should not be used in the daily Service,
as well as that termed the Apostles' Creed ; and the
revisers of the Liturgy have accordingly left it optional
with the Minister to use either the one or the other. —
The Athanasian Creed, which by the English Rubrick

MORNING PRAYER.

35

% And after that these Prayers following, (30.)
all devoutly kneeling; the Minister first
pronouncing, The Lord be with you ;
Answer. And with thy spirit.
% Minister. Let us pray.
is directed to be used on certain days instead of the
Apostles' Creed, is excluded from our Liturgy altogeth
er. It appears that one of the Bishops, and a few of the
Clergy, were desirous of retaining it as a safeguard
from the errors against which it was framed ; but these
seem to be sufficiently guarded against by the Apostles'
and Nicene Creeds, and other parts ofthe Liturgy, and
it perhaps contains sufficient reasons in itself to war
rant its rejection. — For a particular Commentary on
the Nicene Creed, see the Evemng Service. The
following paraphrase by Dr. Nicholls, is subjoined in
tMs place. t. c. b.,
I sincerely believe, that there is one and but one God,
though differenced by three Persons, the first whereof
is the Almighty Father, the Creator of the whole World,
not only of those gross Bodies, wMch are the Object of
our Sight, but of invisible Angels and Spirits.
I also steadfastly believe in the second Person of the
Trimty, who is not the adopted, but the true natural
and only begotten Son of God, who was begotten by
his eternal Father before all Time, God the Son of God,
in as true a Manner as one Man is the Son of another,
though after a spiritual Manner, and purely propagated
as one Light is generated of another, without Diminu
tion of Substance, generated from the eternal Essence,
and not made as Creatures are ; being of the same Es
sence with the eternal Father, who made the World ;
who for the Deliverance of the Souls of us Men, which
were forfeited, and made forever subject to the eternal
Wrath, left his Throne of Glory in Heaven, and came
to take upon him our Nature here upon Earth, and, by
the overshadowing of the Holy Ghost, was born of the
Body of Mary, a pure Virgin, and became a true Man,
and suffered the Death of the Cross, under the Presi
dentship, and by the unjust Sentence of Pontius Pilate,
then Governor of Judea. He lay buried Part of three
Days in the Grave, and on the third Day arose from
the Dead, as the Scriptures had foretold, and after that
in the Presence of many credible Witnesses, ascended
up into Heaven, where he now sits in the most exalted
Station of that glorious Place, making Intercession for
us ; who shall come again with Millions of Saints and
Angels, to judge the then Living, and those wMch are
already Dead.
I firmly believe likewise in the third Person of the
Trinity, God the Holy Ghost, the Spring and Conveyer
of Grace and Spiritual Life to us, who is not generated,
in like Manner as the Son, of the Father ; but, in the
Scriptural Phrase, proceedeth both from Father and Son,
whom, in our Praises and Prayers, and all our devout
Addresses, we jointly honour with the Father and the
Son ; by whose Inspirations the holy Scriptures were
indicted. I believe there is one, and but one, Catholic or Univer
sal Church, which is built upon the Foundation of the
Apostles, and maintain the Doctrine which they taught.

0 Lord, show thy mercy upon us ;
Answer. And grant us thy salvation.
Minister. O God, make clean our hearts
within us ;
Answer. And take not thy Holy Spirit from
us. I acknowledge a Baptism, instituted by Christ for the
Remission of Sin, to be administered in one Form of
Words, and not to be repeated. I expect that all the
Dead shall arise ; and that good Men shall then inherit
an everlasting State of Glory. Amen. Dr. Nicholas.
(30.) The Church, in the order and variety of her
worship, exhibits an admirable picture of the " beauty
of holiness." She begins by exhorting us to acknowl
edge our sins before God, in the general Confession.
After which she teaches us to " set forth his most wor
thy praise," in the Psalms : Then to " hear his most
holy word," in the Lessons ; and with one heart and one
mouth, to profess our faith in the great doctrines of the
Gospel, by the recital of the Creed. After this, when
our consciences are absolved from sin, our affections
warmed by our praises and thanksgivings, our under
standings enlightened by the word of truth, and our
faith strengthened by the public profession of it, she
deems us fitted to enter upon the solemn duty of prayer
to God, and teaches us to " ask those things that are
requisite and necessary, as well for the body, as the
soul." The duty of prayer results from the dependant and -
probationary state in which we are placed. It is com
manded by the Almighty, and we are encouraged to the
performance of the duty, by the most precious prom
ises. This part of our public services commences with
a few short and pious ejaculations. The minister be
gins with the salutation, "The Lord be with you."
To which the people respond, " And with thy spirit."
These versicles are probably derived from the simple
salutation between Boaz and the Reapers ; — " The
Lord be with you," and "The Lord bless you," (Ruth
ii. 4.) Or from the salutations of St. Paul to the
Thessalonians, "The Lord be with you all," (2. Thess.
iii. 16.) And again in the second Epistle to Timothy,
" The Lord Jesus Christ be with your spirit," (iv. 22.)
This solemn and pious salutation between the Min
ister and People was in frequent use, in the ancient
Churches, both Jewish and Christian. The versicles
here recited, are said to have been used by the Apos
tles themselves, in their public worship. They arc
found in the western Liturgy, ascribed to St. Peter,
and in all the ancient Liturgies of the East.
Having manifested our harmony and consent in the
same faith, by the recital of the Creed, and being about
to draw near to God by prayer, the Minister, by this
salutation, expresses his charity to the people, and at
the same time reminds them, that without God's assist
ance their services cannot be profitably performed. In
effect, he prays that the Lord would graciously assist
them in their supplications and prayers ; that he would
mercifully accept of their devotions, and give them an
answer of peace.
To this salutation of the minister — " The Lord be
with you," the people are directed to answer. "And
13

36

MORNING PRAYER.

1 Then shall follow the Collect (31.) for the
day, except when the Communion Service
with thy spirit." This is to be considered as a token
of mutual kindness and affection ; — blessing, and wish
ing well to each other, that they may unite more cor
dially in their petitions to the throne of grace. The
people consider that the minister is about to present Ms
supplications, and to offer up spiritual sacrifices on their
behalf; and pray in their response, that the Lord may
be with Ms spirit at all times, and especially in the
performance of the duties on which they are entering ;
that he may be enabled to perform them aright— with
singleness of heart to the glory of God, and the edifi
cation of his Church. And where the Minister and
people, with sincerity of heart, thus acknowledge their
own insufficiency, declare their mutual love and char
ity, and reciprocally pray for each other, they may
look with confidence, for the blessing of God on their
devotions. After these mutual salutations, the Minister is in
structed to say, "Let us pray."— This exhortation,
Which is frequently repeated in ancient Liturgies, may
be considered as an invitation to prayer, in general, or
to ardent and intense prayer, and it frequently, as in
the Litany, denotes a transition from one kind of prayer
to another. It is an exhortation to the faithful perform
ance of the most solemn and interesting duty in which
a human being can engage : It is an invitation to draw
t near to God^ — to cast ourselves at his foot-stool — to lift
up our voices at the throne of his grace ; — to depre
cate those judgments which our sins have deserved, and
to supplicate that mercy without which we must perish.
It is a call to summon our attention, and to fix our
minds on the duties in which we are engaged, and is
designed to put us on our guard, that our devotions be
not interrupted by the wandering of our thoughts or
any improper desires.
At this part of divine service, the Rubrick requires
that the Minister and people should put themselves in
the humble attitude of kneeling. When we confess our
faith, we stand, to denote our constancy and firmness
of purpose ; but when we acknowledge our sins, or im
plore the mercy and blessings of God, we should throw
ourselves on our knees, as guilty and unworthy suppli
cants at the throne of grace. — This practice was so
universally adopted in the first ages of the Christian
Church, that the zealous and hojy Fathers did not hesi
tate to reprove those who presumed to stand on their
feet, during prayer. But if standing was considered
an improper posture, how much more inappropriate is
the practice of sitting, which has become so common
in many Congregations ? It is to be regretted that many
of our Churches are constructed in such a way as to
render the posture of kneeling either extremely incon
venient, or altogether impracticable. But where this
is not the case, and where neither age nor infirmities
can be plead as an excuse, it is the duty of all to com
ply with the injunction of the Rubrick. It is true, in
deed, that religion does not consist in the observance
of mere external forms; yet those forms which the
scriptures themselves prescribe for general use, ought
to be generally adopted : and kneeling in prayer is one
of these.

is read; and then the Collect for the day
shall be omitted here. (32.)
Before the Minister begins to pray alone for the peo
ple they are instructed to join with him, according
to the primitive way of praying, in some short versi
cles and responses, which are taken from the Psalms
of David. (Ps. lxxxv. 7, and li. 10. 11.) And since
mercy and salvation are the great objects of our peti
tions to the throne of grace, the Minister begins with
the supplication, " 0 Lord, show thy mercy upon us :"
which the people adopt, while they respond, " And
grant us thy salvation." — These words contain a sum
mary of all the prayers that are to follow. And that
our prayers may be presented in an acceptable manner,
the minister continues, " O God, make clean our hearts
within us :" To which the people add, " And take not
thy Holy Spirit from us."
Every one Mho is duly sensible of his own natural
depravity, his weakness, and his inability to serve and
please God, will estimate the propriety of these peti
tions, and will fervently join in these supplications for
divine grace ; without which, our best efforts would be
but vain and ineffectual.
In the English Book, there are several other interlo
cutory petitions, in the course of which the Lord's
Prayer is repeated. The Compilers of our Liturgy
seem to have been judicious in their abridgement, as
nearly all that has been omitted occurs in the Litany.
After the alternate Versicles, the Minister proceeds
with the Collects for Morning Prayer ; which he ad
dresses to the throne of grace, as the commissioned or
gan of the whole Congregation. t. c. b.
(31.) A Collect, is any short comprehensive prayer.
The term Collect, is of great antiquity, and is found
in writers of the third Century. Concerning its ori
gin, Ritualists have given various, and sometimes con
tradictory accounts. According to some, the " Col
lects" are so called, because they are collected out of
the Scriptures : According to others, because they con
tain a brief collection of all things necessary to be
prayed for : And according to the opinion of some
very ancient writers, because they were repeated when
the people were collected, or assembled together.
The Collects, or Prayers, are for the most part, ad
dressed directly to the Father, agreeable to the precept
of the Saviour, "when ye pray, say, Our Father, who
art in heaven, " &c. And they are concluded in the
name of Christ, in pursuance of his gracious promise,
" Whatsoever ye shall ask the Father in my name, he
will give it you." Sometimes, however, Collects are
addressed to the Son, and occasionally, in the conclu
sion, we commemorate each person in the blessed Trin
ity. There are sufficient reasons for dividing our suppli
cations into short and separate Collects, in preference
to a continued prayer. The practice accords with that
of the Jews, whose prescribed devotions consist of a
certain number of brief prayers. And such short forms
are conformable to the example of our Lord, who had
a perfect knowledge concerning the kind of prayers
which were fitted for our use. Indeed, our own experi
ence must convince us how difficult it is to keep our
minds intent upon our devotions. To prevent the

MORNING PRAYER.

37

^ A Collect for peace. (33.)
0 GOD, who art the author of peace and
lover of concord, in knowledge of whom stand
eth our eternal life, whose service is perfect
wandering and distraction to which we are so liable, it
seems salutary to give a moment's respite to the mind,
at frequent intervals, that it may the more readily be
fixed on every new subject to which it is directed. And
the hearty concurrence which we are to express, at the
close of each Collect, by our Amen, renders it necessary
that we should use every effort to banish coldness and
distraction of thought, and to keep our minds erect,
earnest, and intent upon our duty, wMle we are actually
addressing our prayers to the Sovereign Dispenser of
all mercies.
Most of the collects are of great antiquity, and are
taken from forms existing in the Greek and Latin
Churches. Some are borrowed from the Sacrament-
ary of St. Gregory, some from the pious works of St.
Ambrose and Gelasius, and those which are of a more
modern date are composed in such a spirit of piety,
and with such correctness of language, as to be models
both for public and private devotion. The original
Compilers, and the subsequent Reviewers and improv
ers of our Liturgy, were desirous to preserve, not only
the spirit, but as far as possible the very form and sub
stance of the devotions of the earliest and purest ages
of the Church. It is an animating reflection — It must
give energy to our faith, and add wings to our petitions,
when we consider that we are offering up those conse
crated devotions, which from the lips and hearts of holy
men, have from age to age, ascended like incense up to
heaven, and have been a more pleasing and acceptable
sacrifice to the Almighty, than "thousands of rams,
and ten thousands of rivers of oil."
Each Collect begins with an acknowledgement of
the adorable perfection and goodness of God, under
some attribute or relation wMch is appropriate to the
petitions it contains. Thus, while the Church teaches
us what to pray for, she encourages our hopes and en
livens our devotions, by directing our thoughts to the
treasures of mercy and grace stored up in the divine
fulness. And when the Minister proceeds from the
alternate supplications, to these prayers, which he is to
pronounce by himself, the people should keep their
minds intent upon the divine attributes which are ad
dressed, and join with their hearts in the petitions
which are offered, that at the close of each Collect they
may be ready to accord their hearty Amen. t. c. b.
(32.) As on every day or season there is something
more particularly recommended to our meditations by
the Church ; so the first Collect reflects chiefly upon
that, though sometimes more generally upon the whole
matter of the Epistle and Gospel, desiring inspiration,
strength, and protection from God Almighty in the
practice and pursuance of what is set before us. Bp.
Sparrow. Besides the Lord's day, wliich is the weekly memo
rial of all God's goodness to us and our duty to Him,
we have annual ones, to celebrate, not only the princi
pal parts of the history of Christ, but also the holy

freedom ; defend us, thy humble servants in
all assaults of our enemies; that we, surely
trusting in thy defence, may not fear the pow
er of any adversaries, through the might of
Jesus Christ our Lord. Amen.
lives and deaths of his chief followers, who are men
tioned in the New Testament. For, as " the righteous
are to be had in everlasting remembrance," Ps. cxii. 6 ;
and the Epistle to the Hebrews particularly directed the
first Christians to " remember them, which had had
the rule over them, who had spoken unto them the
word of God," Heb. xiii. 7 ; as they did accordingly
pay distinguished honours to the memories of the apos
tles, evangelists, and martyrs ; and as the Church of
Rome, which had gone much too far in this matter, *
would notwithstanding have had a great advantage
against us, if we had neglected it intirely : we do
therefore on the days, which bear their names, read
portions of holy writ relating to them ; return thanks
to God for their labours and example ; and beg, that we
may profit suitably by them. This then makes a con
siderable portion of the variable Collects. x The rest
are appointed, one for each Sunday and week in the
year. And the intention, however imperfectly execut
ed, must have been, that sometimes praying more ex
plicitly for this grace or mercy, sometimes for that, we
may be likelier to obtain, through God's goodness, all
that are needful for us.
The objection, that our service is taken from the
Popish, affects chiefly the Collects. But those of our's,
which are the same with their's, are mostly derived from
Prayer Books, brought over in the days of that Pope,
by whose means our Saxon ancestors were converted to
Christianity, above 1100 years ago : and they were old
ones then ; much older than the main errors of popery.
However, partly at, and partly since, the Reformation,
such of the Collects in those books, as wanted and de
served it, have been carefully corrected ; many, that
were thought improper, quite removed ; and new ones
framed in their stead. But why should those be changed,
which are both faultless in themselves, and recommend
ed by venerable antiquity ? Abp. Seeker.
Concerning the particular Collects, see below, in
connection with the Epistles and Gospels, t. c. b.
(33.) The Collect for peace is taken from the Sacra-
mentary of St. Gregory, and is distinguished for its pi
ety, not less than for its comprehensive brevity. It
may be expanded and illustrated by the following Par
aphrase : — " 0 God from whom proceeds the blessings
of peace, (Is. xiv. 7.) who exhortest thy servants to
live in unity and godly love, (2 Cor. xiii. 11.) in knowl
edge of whom everlasting life and happiness consist,
(John xvii. 3.) and whose service is pleasant as well as
profitable, because it is perfect freedom from the slave
ry of Satan and sin ; (l Cor. vii. 22. and John viii. 36.)
graciously defend us, who humbly commit ourselves to
thy protection, from all tlie attempts of our adversaries
both spiritual and temporal ; and grant that we, who
put our whole trust and confidence in thy mercy, may be
delivered from the fear of those evils, which the craft
and subtilty of the Devil or man worketh against us.
These blessings we implore through the merits and me-

38

MORNING PRAYER.

f A Colled for Grace. (34.)
O LORD, our heavenly Father, Almighty
and everlasting God, who hast safely brought
us to the beginning of this day ; defend us in
the same with thy mighty power, and grant
that this day we fall into no sin, neither run
into any kind of danger ; but that all our do-
diation of Jesus Christ, who has despoiled the powers of
darkness, (Col. ii. 15.) who is able to deliver us from
every evil work, (2 Tim. iv. 18.) and whom we ac
knowledge to be our only Saviour, and Redeemer. —
Amen." Peace, in the language of the sacred Scriptures, is
?represented as the greatest of all earthly blessings. —
All the good things of this world are nothing without it,
and in it all heavenly blessings are comprehended. —
Peace was the first legacy bequeathed to the world,
through the blessed Redeemer; — "Peace on earth, and
good will towards men :" And Peace was the last be
quest of our dying Lord to Ms disciples; — "peace I
leave with you; my peace, I give unto you." That
the world might be in peace, was part of the daily
prayer of the primitive Christians ; and in imitation
of their example, we are directed by our Church to im
plore this blessing both in our morning and evening ser
vices. Our petitions are founded on the gracious declara
tions of our heavenly Father. " The steps of a good
man are ordered by the Lord : though he fall he shall
not be utterly cast down ; for the Lord upholdeth him
with his hand." " Great peace have they that love the
law of God." "Thou wilt keep him in perfect peace,
whose mind is stayed on thee." — Having him for our
defence, we shall have nothing to fear from the assaults
of pur enemies ; — from the temptations and snares of
the world, from the suggestions of our evil lusts and
passions, or from the wiles of the great enemy of our
souls. He will be " a wall of fire round about us." —
He will arm, and strengthen us for the combat ; — He
will cover our heads with his shield in the day of bat
tle, and enable us to come off more than conquerors.
When we address our prayers to God, then, beseech
ing him "to defend us, in all assaults of our enemies,"
let us remember that all our strength is in him, and that
of ourselves we can do nothing. If, after our prayers
in the Church, we think no more of the protection we
have asked, but heedlessly expose ourselves again to the
assaults of our spiritual adversaries, we may be assur
ed that though we have offered to God the service of
our lips, we are withholding from him the affections of
our hearts. Let us call upon him then, in sincerity, and
with humble, lowly, penitent, and obedient hearts. Let
our lives be conformable to our prayers, and to Ms most
holy laws, and while we supplicate his peace upon our
selves, let us endeavour, as much as in us lieth, to live
peaceably with all men. t. c. b.
(34.) Next to the Collect for peace, follows the " Col
lect for grace." For since Grace and Peace are joined
together in the holy scriptures, the Church has not
thought good to separate them in her daily devotions.
She knows that without Grace, there can be no lasting

ings, being ordered by thy governance, may
be righteous in thy sight, through Jesus Christ
our Lord. Amen.
% Prayer for the President of the United
States, and all in Civil Authority. (35.)
O LORD, our heavenly Father, the high
or real peace ; and that peace without grace would
prove no blessing. Peace, in the language of Scrip
ture, includes all temporal goods ; plenty, prosperity,
health, and happiness. But the enjoyment of these has
a tendency to lead men into forgetfulness of God, and
exposes them to numerous dangers and temptations. It
is grace alone that can secure the comforts of genuine
peace ; and by petitioning for grace, we enlarge and
improve our former request.
This prayer was taken from the Greek service, (Eu-
chologion ;) and, at the beginmng of the day, when
we are about to issue forth amidst the dangers and
temptations of the world, nothing can be more proper
than the acknowledgement of past mercies with which
it begins, and, the supplications for protection and '
guidance which it contains. The Collect is so plain
and simple that it needs no Commentary, and in sub
joining a Paraphrase, it is not so much for explanation,
as to reiterate the impression it should make on our
minds, by presenting it under a different view : " O
heavenly Father, who hast all the paternal tenderness
to incline, and all the eternal power to enable thee to
assist us ; who, after many favours, hast given us a
fresh instance of thy goodness, in preserving us from
the dangers of the past night, and hast preserved us
in safety to this morning ; we beseech thee to continue
thy kindness to us this day, in defending us by thy al
mighty power, that we be not overcome by any tempt
ation which may assault us, and that we be secured
from all unhappy accidents which might befal us ; beg
ging of thee, that thou wouldst be pleased to direct all
our actions by thy infimte foresight and wisdom, and
that all we do, may be agreeable to thy will, and may
be approved hy thy unerring judgment : all this we
humbly pray, for the sake of Jesus Christ our Lord."
These Collects for peace and grace were plainly in
tended by the Church for our daily use : and though few
of us have the opportumty of doing this in public, we
may all do it in private ; and no form of words can be
more pertinent, as apart of our daily secret devotions.
Only let us bear in mind, that in these, as in all our
prayers, we should address the throne of Grace with
sincerity and fervency, since God, who searcheth the
heart, requires of all who worship him, that they do
it in spirit and in truth." t. c. b.
(35.) In the daily morning and evening prayers, the
Collect for the day, which stands first in order, is
generally adapted to the particular season. The Col
lects for Peace and Grace, which succeed it, compre
hend all the blessings which our own necessities require.
The former of these, (the Collect for peace) comprises^
all temporal goods — such as are necessary for the bo
dy," and the latter, (the Collect for Grace) includes
all spiritual blessings — such as are " requisite for the

MORNING
and mighty Ruler of the universe, who dost
from thy throne behold all the dwellers upon
earth ; most heartily we beseech thee, with
thy favour to behold and bless thy servant,
The President ofthe United States, and all
others in authority ; and so replenish them
with the grace of thy holy Spirit, that they
may always incline to thy will, and walk in
thy way ; Endue them plenteously with hea-
soul." In this comprehensive sense they were under
stood by the compilers of the English Prayer Book,
and from its first appearance in 1549, to its last re
view in 1661, here ended the daily morning and even
ing service, the prayer of St. Chrysostom, and the
blessing only being added. The occasional prayers
were included in the Litany, which is used only on
Sunday, Wednesday, and Friday mornings. At the
last review referred to, these occasional Prayers were
made a part of the daily morning and evening service,
and indeed they were, probably, before that time, read
in the place in which they are now appointed.
In the Collects for peace, and grace, we confine our
petitions to the seeking of blessings for ourselves : In
the Collects which now fall under our consideration,
we conform to the exhortation of St. Paul, by making
"supplications, prayers, and intercessions, for all
men ;" " for the President of the United States, and
all in civil authority," " for the Clergy and People,"
and " for all Conditions of Men."
The Prayer for the President of the United States, and
all in civil authority, is taken from " The Prayer for
the King's Majesty," in the English Book ; with such
alterations as were rendered necessary by the differ
ence of political institutions. The substance of it may
be found in the Sacramentary of St. Gregory, from
which it was incorporated into the English Service,
with considerable amendments, in the reign of Queen
Elizabeth ; and it has been still further improved by
the compilers of our American Liturgy.
The Christian Church, in all ages and places, has,
in her public devotions, uniformly made prayers and
supplications for the rulers of the state, and all others
in authority. This she did when the civil rulers were
enemies to her faith, and the persecutors of its profess
ors ; — with how much more cordiality should we do it,
when our rulers are the nursing fathers and protectors
of our religion.
The Prayer under consideration consists of two parts;
the introduction, and the petitions. — The introduction,
expressed in sublime and appropriate titles, is a noble
confession of our faith, that God is the supreme govern
or of the world, and that his providence extends over
all the inhabitants of the earth. It, at the same time,
contains the grounds of our confidence that we shall
obtain our requests. We address God as " our Lord
and heavenly Father, the high and mighty ruler of the
universe, who from his throne beholds all the dwellers
upon earth :" and we beseech him to behold with the
eyes of mercy and compassion, his "servant, the Presi
dent of the United States, and all others in authority ;"

PRAYER. 39
venly gifts ; grant them in health and pros
perity long to live ; and finally, after this life,
to attain everlasting joy and felicity, through
Jesus Christ our Lord. Amen.
Tf The following Prayers are to be omitted
here, when the Litany is read.
Tf A Prayer for the Clergy and People. (36.)
ALMIGHTY and everlasting God, from
especially that he would "replenish them with the
grace of his Holy Spirit, endue them plenteously with
heavenly gifts, give them a long life of health and pros
perity, and finally bestow upon them everlasting joy
and felicity." — The ultimate object of these interces
sions is, that protected by the authority of our rulers,
and reposing on the wisdom and justice of their coun
sels, we may " lead a quiet and peaceable life, in all
godliness and honesty."
Those who have been accustomed to observe the
course of the world, will readily appreciate the influ
ence which the example, as well as the counsel, of the
chief rulers must produce on the character of the peo
ple. Their piety and devotion will give great encour
agement to religion, and their deportment, if wicked
and profane, will contribute much to the growth of
Arice and infidelity. These considerations render it of
vast importance, both to the temporal and spiritual
welfare of the people, that their Rulers should not only
he endued with the "heavenly gifts" of a quick appre
hension and a sound understanding, but that they
should also be richly " replenished with the grace of
the Holy Spirit." When we approach God, then, in
the ordinances of public worship, let us bear those up
on our hearts, whom he hath appointed to rule over us,
and let us be sincere and earnest in the use of the prayer
which the Church has provided on their behalf; "that
all things may be so ordered and settled by their en
deavours, upon the best and surest foundations, that
peace and happiness, truth and justice, religion and
piety, may be established among us for all generations." T. C. B.
(36.) After praying for our civil rulers, the Church
instructs us, in her "Prayer for the Clergy and Peo
ple," to make intercession for the whole christian
world. It is a matter of high importance to the cause
of religion, that those who are lawfully appointed to
labour in the word and doctrine of Christ, should have
an interest in the prayers of their people ; and the peo
ple themselves should be fervent in their intercessions
for each other. The Holy Scriptures are full of pray
ers for thc Church of God, and especially for its gov
ernors and pastors ; and all the ancient Liturgies
have peculiar petitions for the Bishops and Clergy,
as well as for the Congregations committed to their
charge. The Bishops are constituted the guides and govern
ors of the Church of Christ. By their elevation, they
incur the weightier charge, and become the servants
of all. They are entrusted with the ordaining of
suitable Ministers : They stand solemnly pledged,

40

MORNING PRAYER.

whom cometh every good and perfect gift,
send down upon our Bishops and other Cler
gy, and upon the Congregations committed to
their charge, the healthful spirit of thy grace ;
and, that they may truly please thee, pour up
on them the continual dew of thy blessing :
by their vows of Ordination and Consecration, to
preach the word, and minister godly discipline, and as
far as in them lies, to banish all erroneous and strange
doctrines from the Church. It is their duty to promote
peace among men ; and on them in their respective Di
ocesses, lies the daily care of all the Churches. — If we
duly consider the qualifications, and the exertions,
which are requisite for the performance of the duties
of their Mgh station, and for the faithful discharge of
the great and sacred trust reposed in them, we shall
naturally exclaim, with the Apostle, "Who is suffi
cient for these things ?" And in our daily prayers we
shall most earnestly and devoutly implore upon them
the continual dew of God's blessing, and the salutary
spirit of the divine grace.
The other Clergy, too, stand in need of the same
aids of the Holy Spirit. It is their duty to imbue the
minds of the youth with virtue and religion ; To in
struct the ignorant, to encourage the good, to reprove
the wicked, to help the weak-hearted, to comfort the
afflicted, to visit the sick, to present the prayers of
their Congregations, to preach the word of God, and
to administer his holy sacraments. But without the
grace of God to assist their labours, the best endeavours
of the ablest ministers, will be vain and unprofitable.
Even St. Paul himself, was so sensible of his own in
sufficiency, that we find him beseeching the Churches to
whom he addresses his Epistles, to pray for him ; —
" to pray that an utterance might be given unto him,
to make known the mystery ofthe Gospel." If, then,
with the planting of Paul, and the watering of Apollos,
it is God that gives the increase, how zealously should
the people pray for the divine blessing oh the labours
and ministry of their Pastors.
It is the especial duty of the people, in relation to
their Ministers, that they keep their minds open to in
struction; — willing to learn God's word, desirous to
practice it, and well disposed to do their duty in their
respective stations and callings. For the people, then,
not less than for their clergy, it is reasonable and ne
cessary that in our daily prayers we supplicate the es
pecial blessing of God ; beseeching him that he would
send down the gracious influences of his spirit, like
dew, into the hearts of all.
The necessity of this prayer for the aids of divine
grace, is founded in the depravity, and natural insuf
ficiency of man. By nature, we are " dead in tres
passes and sins," and "there is no health in us." It is
the province of the divine spirit to resuscitate us from
this spiritual death : to renovate our natures, and to
sanctify our souls. By it we acquire a right under
standing of divine things ; by it our souls are prepared
for fellowship with the Father, and with his Son Jesus
Christ ; and by it we are enabled to realize thc bless
ings contained in the divine promises, and to grow in

Grant this, 0 Lord, for the honour of our Ad
vocate and Mediator Jesus Christ. Amen.
Tf A Prayer for all Conditions of men. (37.)
O GOD, the Creator and preserver of all
mankind, we humbly beseech thee for all sorts
conformity to the mind and will of God in all things.
It is common in scripture to denote the plenitude of di
vine blessings, by the dew of heaven. Hence the ful
ness of divine grace and knowledge, is here signified
by the dew of God's heavenly blessing. It is this only
which enables us truly to please him.— Without it we
decay like the branch that is severed from the vine ; but
nourished by its genial influence, we grow in grace
from day to day — flourishing like "the tree planted by
the water side, whose leaf withers not, and which
bringeth forth its fruit in due season." If then we
would see the Church of Christ flourish in our day ; if
we would see Jerusalem in prosperity all our life long,
let us devoutly unite in using the means which infinite
wisdom has appointed for its advancement. And let
us fervently pray to the great head ofthe Church, that.
he would " send down upon our Bishops and other Cler
gy, and upon the Congregations committed to their
charge, the healthful spirit of his grace, — the continual
dew of his blessing."
But let us be careful not to seek these blessings for
our own glory. While we use the language of the
Church, let us adopt the spirit which it breathes, and
say, " Grant this, 0 Lord, for the honour of our Ad
vocate, and Mediator, Jesus Christ." — It is he who
procures for us, by his efficacious intercession, both
the Spirit and the blessing. To him then be the hon
our of all the good that is dispensed ; — of every blessing
we have received, and of all the hope, and joy, and
comfort, we have ever experienced. And as nothing
can tend more effectually to promote his glory and in
terest in the world, than that his Church should be
governed by wise and pious rulers, Ms ordinances con
ducted by zealous and holy Ministers, and his houses
of worship filled with humMe, docile, and devout Con
gregations, may the Lord give grace to all Bishops and
Pastors of his Church, that they may diligently preach
his word, and duly administer the godly discipline
thereof ; and may he grant to the people, that they may
obediently follow the same, that all may receive the
crown of everlasting glory, through Jesus Christ our
Lord. The model from which this excellent " Prayer for
the Clergy and People," is taken, may be found in
Gregory's Sacramentary. It is found in the Breviary
of Sarum, and in some of King Henry's Primers,
though it does not appear in either of the Books of
King Edward. It was inserted in the English Book
in the first year of Queen Elizabeth, and forms one of
the most comprehensive and devout prayers in our Lit
urgy. T. C. B.
(37.) It has already been observed that St. Paul ex
horts us to make Prayers and Supplications for all men ;
and the duty enjoined by the Apostle was faithfully ob
served by the ancient christians, in their daily devo-

MORNING PRAYER.

41

and conditions of men, that thou wouldest be
pleased to make thy ways known unto them,
thy saving health unto all nations. More es
pecially we pray for thy holy Church univer
sal ; that it may be so guided and governed
by thy good Spirit, that all, who profess and
call themselves Christians, may be led in the
way of truth, and hold the faith in unity of
Spirit, in the bond of peace, and in righteous
ness of life. Finally, we commend to thy
Fatherly goodness, all those who are any ways
afflicted or distressed in mind, body, or estate ;
tions. In the English book of Common Prayer, how
ever, till the last review in 1661, there was no special
form of general intercession, excepting when the Lita
ny, or the prayer for the Church militant was said.
The want of such a form being thought a defect, the
Prayer for all Conditions of Men was then first com
posed, and appointed to be used whenever the Litany
was not. — The form of it is said to have been drawn up
by Bishop Sanderson, though there is a tradition in St.
John's College, Cambridge, that it was composed by
Bishop Gunning, formerly a Master in that institution.
The orignal draught is said to have been much longer
than the present form, and the throwing out of parts
of it which were supposed to have been included in other
Collects, is probably the occasion why the word "final
ly" comes so soon, in so short a Prayer. It has been
thought that the composer might have designed to in
clude all the intercessional Collects in one, but that the
others who were commissioned for the same business,
judged it better to retain the old forms, and only take
so much of this as was not comprehended in the rest.
The Prayer is introduced with an address to the
Deity, and like the other Collects in our Liturgy, as
cribes to him the titles and attributes which are most
appropriate to the purport of the prayer itself. As it
is offered up for all conditions of men, we address God
as the Creator and Preserver of all mankind. — The first
petition is a paraphrase of the first part of the Lord's
Prayer, and the words are taken from the 67th Psalm.
We pray that God's name, " may be hallowed" among
the heathen, where it is not yet known ; and that " his
kingdom" of grace may " come," where it has not yet
been preached. We beseech God that the general dis
pensations of his Providence, and particularly the Gos
pel, in Scripture emphatically called his saving health,
may be known unto all nations. In other words, we
here pray for the conversion of " Jews, Turks, Infidels,
and Heretics, that all ignorance, hardness of heart, and
contempt of God's word, being taken away, they may
be saved among the remnant of the true Israelites."
In ancient Liturgies, the Church prayed not only for
the illumination of those that sat in darkness, for the
instruction of the ignorant, and conversion of the
wicked, but likewise for the improvement of the good.
And we here pray " more especially for the holy Church
umversal :" Not so much for the external prosperity
of any particular portion of it, but that the whole — the
Oriental, the Greek, the Latin, the Reformed, with

that it may please thee to comfort and relieve
them, according to their several necessities ;
giving them patience under their sufferings,
and a happy issue out of all their afflictions :
And this we beg for Jesus Christ's sake.
Amen. <§ A general Thanksgiving. (38.)
ALMIGHTY God, Father of all mercies,
we, thine unworthy servants, do give thee most
humble and hearty thanks for all thy goodness
and loving kindness to us, and to all men. We
every denomination of Christians, "may be led into
the way of truth ;"— neither embracing the fanciful in
novations of the moderns, nor reviving the heretical
opinions of the ancients ; but that all may " hold the
faith" once delivered to the saints, "in unity of spirt,
in the bond of peace, and in righteousness of life."
We further intercede for all that are afflicted; wheth
er by sorrow, sickness, or penury ; commending them
to the fatherly goodness of God, and beseeching him to
"comfort and relieve them according to their several ne
cessities:" to mitigate their sorrow of mind, assuage
their bodily pain, and relieve their distressed estate.
In particular we pray that, during their sufferings,
He will enable them to bear his visitation patiently ; —
trusting that if they are restored to health and pros
perity, they will lead the residue of their lives to Ms
glory ; and assured, that if their sufferings terminate
in death, to which as to the only complete deliverance
from the pressure of human woe, , the good man must,
in the gloom of adversity, look forward with secret de
light ; the issue will, to him at least, be equally fortu
nate and happy.
But let us not think that in praying for the afflicted and
the miserable, we have fulfilled all the duties which we
owe them. We must regard ourselves as instruments
in the hands of the Almighty, to help and relieve them :
we must exercise towards them every office of kindness
and benevolence in our power ; assisting them with our
alms, our counsel, and our attendance, as their seve
ral necessities may demand. And while we are pray
ing for others, or exercising towards them tbe offices of
charity, let us not forget to practice ourselves, the great
duty of patience and resignation to the divine will, un
der whatever trials it may please God to send us ; that
so we may have a well grounded hope of obtaining, in
the end, an happy issue out of all our misery, and of
entering into the joy of our Lord. t. c. b.
(38.) Praise is one of the most essential parts ofthe
worship of God. It seems indeed to be one of the first
dictates of natural religion, as well as the indispensable
requirement of Revelation. The worship of the Jews
consisted chiefly in peace-offerings and praises. The
Psalms were their forms ; and the sons of Asaph, with
all sorts of Musick, united in giving thanks unto the
Most High. The very Heathens have constructed tem
ples, and erected altars, for the sacrifices of praise, and
thanksgiving. Well then does the Exhortation, at the
beginning of our service, admonish us as Christians,

42

bless thee for our creation, preservation, and all
the blessings of this life ; but, above all, for
thine inestimable love in the redemption of the
world by our Lord Jesus Christ ; for the means
of grace, and for the hope of glory. And, we
beseech thee, give us that due sense of all thy
mercies, that our hearts may be unfeignedly
that one of the principal ends of our assembling in the
house of God is "to render thanks for the great benefits
that we Imve received at his hands."
The ancient requirement of oblations and sacrifices
was tedious and burthensome ; but no time is too short,
no place too narrow, and no fortune too mean for the
duty of christian thanksgiving. They who have not
leisure or convenience for more formal returns of grati
tude for the divine blessings, may at least say, as was
the custom of the primitive Christians, " The Lord be
praised." To reflect upon our sins, as in repentance — to consi
der our wants, as in prayer — or to meditate upon our
duty, as in hearing the word of God — all these are at
tended with solicitude and pain : But to contemplate
the goodness and mercy of our heavenly Father — to
recount the innumerable favours he has conferred onus,
and to breathe a prayer for their continuance and in
crease — all this can be nothing but unmixed delight.
" It is a good thing to sing praises to our God ; yea, a
joyful and pleasant thing it is to be thankful." They
who can take no pleasure in such devotion, are strangers
to the joys of blessed souls, and unfit to be received to
their heavenly habitations. — The frequent exercise of
this duty, has a tendency to increase our relish for it.
It inflames our love to God, confirms our faith in his
mercy, expels our fears, and revives our hopes ; so that,
at length, the thankful heart finds its best reward for
praising God, in the very pleasure of the duty. And
when we consider that we are poor, frail, indigent, and
helpless creatures — that we are nothing but what God
has made us, have nothing but what he has given us,
and are constantly dependant upon his bounty, we can
not fail to perceive our obligations of gratitude for the
innumerable blessings we enjoy, and adopting the lan
guage of our Communion Service, to confess, that " It
is very meet, right, and our bounden duty, at all times
and in all places, to give thanks unto the Lord our God."
For the performance of the duty of praise and thanks
giving, the early compilers of our Liturgy had provided
the Halleluia, the Gloria Patri, and the daily Psalms
and Hymns. In the time of King James I. particular
thanksgivings were added for deliverance from Drought,
Rain, Famine, War, Tumults, and Pestilence. After
wards, at the Restoration of King Charles II. that
there might be no defect in our expressions of grati
tude, the form of " General Thanksgiving" which is
now under consideration, was added for daily use.
This form of General Thanksgiving is thought to
have been composed by the venerable Bishop Sanderson,
and it is very properly placed in the order of the ser
vice immediately after the General Intercession. It is a
more methodical summary ofthe several mercies of God,
" to us and to all men," than we have before used. And,

MORNING PRAYER. thankful, and that we may show forth thy

praise, not only with our lips, but in our lives ;
by giving up ourselves to thy service, and by
walking before thee in holiness and righteous
ness all our days, through Jesus Christ our Lord ;
to whom, with thee and the Holy Ghost, be all
honour and glory, world without end. Amen.
as we cannot be too thankful to God, the acknowledge
ments, which we offered up at the beginning of the ser
vice, may be very properly repeated so near the close.
The General Thanksgiving begins with an acknowl
edgement of the " goodness and loving-kindness" of
God, " to us, and to all men." And while we address
him as the " Father of all mercies," we profess our
selves (as we truly are) his " unworthy servants." We
then proceed to enumerate our obligations to him, as our
Creator and Preserver, and the giver of all temporal
and earthly blessings. — The enjoyments of this life,
however mean in comparison with those of a future
state, still possess their proper value. The all- wise
Author of our being knows what is fitting for us in eve
ry state, and dispenses his favours accordingly. We
are therefore to accept the good things of this world
with gratitude, and use them with moderation and cheer
fulness. But, " above all," we must be grateful to God
for the spiritual mercies which he dispenses to us. —
Among these we particularize the blessings of redemp
tion, sanctificatimi, and salvation.
When we consider our sinfulness and wretchedness,
and the abundant treasures of the divine mercy and
goodness ; when we consider the misery from which we
are delivered, and the everlasting happiness and glory
which are proffered to us, we are lost in admiration of
the loving kindness of God, and can never sufficiently
praise and adore him for his " inestimable love in the
redemption of the world by our Lord Jesus CMust." —
" Lord ! what is man, tliat tlwuhast such respect unto
him ; or the son of man, that thou so regardest him ?"
But we further bless God for our sanctification and sal
vation. The former we designate by " the means of
grace," and the latter by "the hope of glory." The
principal means of grace, or ways by which we may
obtain the gracious aids of the Holy Spirit, are prayer,
the reading of the word of God, and the participation
of the holy Sacraments of Baptism, and the Lord's
Supper. They who refuse, or neglect the use of these
means, must not presume to expect the end to be obtain
ed by them — the sanctification and salvation of their
souls. But, alas ! how fatally do men deceive them
selves on|jjthis subject ! How many there are, who call
themselves Christians, and yet live in the habitual ne
glect of these essential duties of Christianity ! especial
ly of that which is the most important of all, the re
ceiving of the Lord's Supper. Strange infatuation !
To thank God for our Redemption, and at the same
time to refuse to commemorate it in the way which the
Redeemer has commanded ! To thank him for the means
of grace, aud yet never to use the chiefest of those means !
for the hope of glory, and yet never to receive the pledge
and earnest of that glory, tendered to us in the Holy
Communion ! Let those who attend the common service

MORNING
% A Prayer of St. Chrysostom. (39.)
ALMIGHTY God, who hast given us grace
at this time, with one accord to make our com
mon supplications unto thee ; and dost promise
that when two or three are gathered together
of the Church, and never approach the Lord's Table,
consider what an inconsistency and absurdity they are
guilty of; and what an insult it is to the divine majes
ty, to thank God for mercies, which they obstinately re
fuse to receive, and to pray to him for blessings, the
means of obtaining which they wilfully reject.
When we meditate on all the blessings of Creation,
Preservation, and Redemption, which we have enume
rated, and consider them in all their extent and effects,
our souls are filled with wonder at the treasures of the
divine goodness. And since we find ourselves unable
to render an adequate return of gratitude, we change
our thanksgivings into supplications, and pray our hea
venly Father to grant us one favour more, in addition to
all the rest — even to "give us a due sense of all his mer
cies," and to make us "unfeignedly thankful" for them.
In order to produce in our minds " a due sense" of the
mercies of God, we should give ourselves to frequent
meditation on them. We should contemplate them sepa
rately, and endeavour to sum up the amount of them ;
and especially we should pray for the influence of di
vine grace, to enable us justly to estimate them. Then
shall we be " unfeignedly thankful^" and the gratitude
of our hearts will burst forth at our lips. " Out of the
abundance of the heart the mouth speaketh," and the
Psalmist of Israel, who has supplied us with language
for every expression of gratitude, says, " I will always
give thanks unto the Lord ; his praise shall ever be in
my mouth." The mercies of God are bestowed upon
us openly, so that all the world may see them. We
must not think, therefore, to conceal his praise in the
secret corners of our hearts, or pretend to thank him
privately in our thoughts. We should " show forth his
praises" with our " lips," and our gratitude should have
as many witnesses, if it were possible, as his mercies.
Thus shall we proclaim his glory, and excite others to
join with us, and assist us.
But when we have thus praised God with our lips,
our duty is not ended. We must glorify him " in our
lives." — The most pompous and solemn thanksgivings,
from the habitual evil liver, are but profane mockery,
and are odious in the sight of God. It is when we
"give ourselves up to his service, and walk before him
in holiness and righteousness," that we verify our grati
tude. This is the best and most genuine thanksgiving,
and without this demonstration of our gratitude, all
our professions will be inconsistent, and in vain 
" Praise is not seemly in the mouth of a sinner," but
"it becometh well the just to be thankful."
These thanksgivings and petitions, like all others,
we present in the name and mediation of Jesus Christ;
and we conclude the whole with a doxology, in which
we ascribe to the Son, with the Father, and the Holy
Ghost, all honour and glory, world without end. Amen.
The General Thanksgiving, and the " Prayer for all

PRAYER. 45
in thy Name, thou wilt grant their requests ;
fulfil now, O Lord, the desires and petitions of
thy servants, as may be most expedient for
them ; granting us in this world knowledge of
thy truth, and in the world to come life ever
lasting. Amen.
conditions of men, which precedes it, were placed among
the " occasional Prayers and Thanksgivings," in the
English Book ; but our American reviewers of the Lit
urgy have judiciously transferred them to the daily
Morning and Evening Prayer. " Their station in the
English Service," says Bishop White, "must have
been owing to their having been of later origin than
the Compilation. This did not apply to a new arrang
ing of the Service." t. c. b.
(39.) After this general Thanksgiving, and when we
are about to conclude our devotions, it is proper that
we should reflect on all the great and necessary requests
that we have made ; renewing our desires that God
would grant our petitions, and animating our hearts by
the hope that he will do so. For this purpose, the Com
pilers of our Liturgy have furmshed us with the admi
rable Prayer qf St. Chrysostom.
Neither this, nor the following benedictory prayer, were
placed at the close of the daily morning and evening
service, in the English Common Prayer Book, till the
last review ; being found before that, at the end of the
Litany. There also stood the Prayers for the King and
Royal Family, and that for the Clergy and People,
ihough Mr. Wheatley supposes they were always used
in the places where they now stand.
The Prayer under consideration is taken from the
middle of St. Chrysostom's Liturgy ; But it is much
more judiciously placed in the close of our's. It first
thankfully confesses the great goodness of our blessed
Redeemer, in disposing our minds, of themselves so va
riously and wrongly inclined, to ask unanimously of
him such things as we ought, and in encouraging our
applications by such explicit assurances of his hearing
us. Then, it submits entirely to his wisdom, in what
manner, and how far, he will think it for our good to
grant us any of our particular requests. For two
things, however, we positively and importunately pray,
because he has absolutely engaged to bestow them on
our prayers and endeavours ; namely, the knowledge of
all necessary religious truth in tMs world ; and when
we shall pass out of it into the world to come, life ever
lasting : Being fully assured that if these two points,
the knowledge of God here, and the enjoyment of him
hereafter, be secured, every thing else is comparatively
of little value. '
It is a general rule in our Liturgy, (the Litany, and a
few Collects only being excepted,) to address all our
Prayers to the Father, in the name, and through the
mediation, of his Son. But this prayer of St. Chry
sostom is directed immediately to the Son ; as appears
from the promise referred to in the introductory part,
which our Saviour made in his own person, while he
dwelt on the earth ; and also from the omission of the
usual words, " through Jesus Christ our Lord," at the
end. Not that when we address ourselves to one per-
14

44

MORNING PRAYER.

2 Cor. xiii. 14. (40.)
THE grace of our Lord Jesus Christ, and
son only in the blessed Trinity, we are to exclude the
others from our thoughts ; since they are one undivided
nature, and jointly constitute the object of our worship.
It is justly expressed, therefore, in the Nicene Creed,
that "the Holy Ghost, with the Father and the Son to
gether, is worshipped and glorified." t. c. b.
(40.) After we have presented our prayers and praises
to Almighty God in Ms sanctuary, the service is con
cluded with the Apostolic Benediction ; — " The grace
of our Lord Jesus Christ, and the love of God, and the
fellowship of the Holy Ghost, be with us all evermore."
Though this form of Benediction, is not literally copied
from the Benediction ordained by God, under the law :
(Numb. vi. 23.) yet it virtually agrees with it. " On
this wise shalt thou bless the children of Israel, saying
nnto them,
" The Lord bless thee, and keep thee :
The Lord make his face to shine upon thee, and be
gracious unto thee :
The Lord lift up his countenance upon thee, and give
thee peace."
And this ancient form of benediction, in which the name
of Jehovah is repeated three times, andintheMasoretic
copies with a different accent each time, is, by the Jews
themselves, supposed to contain a divine mystery. The
pious and intelligent Christian will perceive that it con
tains a direct allusion to the three persons of the ever
blessed Trinity : To the Father, that he may bless and
keep us ; to the Son, that he may make his face to shine
upon us, and be gracious unto us ; and to the Holy
Ghost, that he may lift up the light of his countenance
upon us, and give us peace both now and evermore.
The Apostolic Benediction, as it is used in our Litur
gy, is rather a benedictory prayer ; the word you, be
ing changed into us, and the Priest imploring a blessing
for himself, as well as for the Congregation. It is a
prayer for three things essentially necessary to our
happiness and salvation. — First, that "the grace of our
Lord Jesus Christ may be with us all."
By "The grace of our Lord Jesus Christ," are
meant those peculiar acts of favour and mercy which
are ascribed to him in the gospel ; namely, the redemp
tion and salvation of our souls. " Ye know the grace
of our Lord Jesus Christ," says St. Paul, " that though
he was rich, yet for your sakes he became poor, that
ye, through his poverty might be rich." To pray for
this grace, therefore, is to supplicate an interest in all
the advantages of his sufferings, his death and interces
sion ; that our transgressions may be pardoned through
Ms blood, that we may be justified by his righteousness,
renewed by the Holy Spirit, and at last received into
his eternal kingdom and glory.
But because the blessings which Christ has purchased
for us are conferred upon us by the Father, we there
fore request, secondly, that " the Love of God may be
with us all evermore."
To comprehend the length and breadth, and depth

the love of God, and the fellowship of the Ho
ly Ghost, be with us all evermore. Amen.
and height of the love of God, is impossible : it passeth
all understanding. The ideas which we have of it,
are derived from the mamfestations of Ms good will
towards us, in the dispensations of his providence and
grace. We are assured that Ms love was the moving
cause of all the blessings and comforts which we enjoy
in this life, and above all, of the redemption of the
world by our Lord Jesus Christ, of the means of grace,
and the hope of glory. He is the "Father of mercies,
and the God of all comfort," and he " so loved the
world, that he gave his only begotten Son, that whoso
ever believeth in him should not perish, but have ever
lasting life."
To pray for this love to abide with us continually,
is to desire that perfection of happiness for ourselves
and our fellow-worshippers, which God only can be
stow : — a love which is immutable, and which will
abide from everlasting to everlasting upon them that
fear him, and keep his covenant. These his love en
graves upon the palms of his hands ; he sets them as a
seal upon Ms arm ; he keeps them as the apple of
his eye : he will guide them here by his counsel ; and
after that receive them to glory.
We come, thirdly, to the conclusion of this Apostolic
blessing ; " The fellowship of the Holy Ghost be with
us all evermore."
Though God the Father counselled, and God the Son
effected the work of our Redemption ; yet it is God the
Holy Ghost that applies all the benefit of it to our souls.
The efficacy of all the means of grace is so fully as
cribed to the Holy Spirit, that he is said " to work all
in all." The fellowship of the Holy Ghost is mani
fested in his accompanying us, in the reading of the
word of God ; and concurring with us, in its holy ordi
nances ; — commumcating to us Ms gifts and graces in
and by them, and instructing us by the one, while he
sanctifies us by the other. When tliis is truly our experi
ence, we are said to be born again of water and of the
Spirit. St. Paul reminds the Corinthians that they
were washed from the guilt and pollution of their for
mer sins by the Spirit of God. And, in his Epistle to
Titus, he ascribes our salvation, not to any works of
righteousness that we have done, but to the wasMng of
regeneration, and the renewing of the Holy Ghost.
It only remains that we seriously ask ourselves
whether we sufficiently realize the blessings included in
this benediction of the Apostle. — Do we wish for the
pardon of our sins, and acceptance with God ? These
are to be found in "The grace of our Lord Jesus
Christ." Do we seek protection from our enemies,
and strength to persevere in the ways of holiness ?
These are to be obtained through " the love of God."
Are we anxious to be sanctified in body, soul, and spir
it ? " The fellowship ofthe Holy Ghost" must be with us
as our sanctifier, which alone can enable us to adorn our
Christian profession, and make us meet for the kingdom
of heaven. t. c. b.

here endeth the order of morning prater.

THE ORDER FOR DAILY

EVENING PRAYER.

f The MINISTER shall begin the EVENING PRAYER, by reading one or more of the
following Sentences of Scripture. (1.)

THE LORD is in his holy temple ; let all
the earth keep silence before him. Habakkuk
ii. 20.
From the rising of the Sun even unto the
going down of the same, my name shall be
great among the Gentiles; and in every place
incense shall be offered unto my name, and a
pure offering: for my name shall be great
among the heathen, saith the Lord of Hosts.
Mai. i. 11.
Let the words of my mouth, and the medi
tations of my heart, be alway acceptable in
thy sight, O Lord, my strength and my Re
deemer. Psal. xix. 14.
(2.) When the wicked man turneth away
(1.) A great portion of the Evening Service is the same
with that used in the Morning. For the elucidation of
such parts of it, the reader is referred to the Commen
tary on the Morning Service. But as the Sentences
are calculated to have an important influence in regu
lating our frame of mind preparatory to our devotions, it
may not be amiss, in this place, to subjoin (in addition to
the copious remarks already made) a paraphrase of each
particular verse, and a condensed summary of the whole,
as they stand in the English book, from the works of Dr.
Nicholls, and Arch Bishop Seeker. t. c. b.
(2.) At whatsoever time the sinner by his unfeigned
repentance shall turn to God, he will be acceptable un
to Mm, although his former course of life has been
very vicious. For (as that whole chapter of Ezekiel,
from whence this verse is taken, shews) as those who
have formerly led an habitual good life, if they fall in
to a sinful course, shall forfeit God's favour, and ruin
their souls, notwithstanding their former goodness :
So shall an evil man, if he amends his life, and turns
to God, be restored to his kindness, and shall deliver
Ms soul from those miseries which attend a final im
penitence. (3.) I do not extenuate my guilt, or deny it; but do
with grief acknowledge it; letting it make that deep

from his wickedness that he hath committed,
and doeth that which is lawful and right, he
shall save his soul alive. Ezek. xviii. 27.
(3.) I acknowledge my transgressions; and
my sin is ever before me. Psal. li. 3.
(4.) Hide thy face from my sins ; and blot
out all mine iniquities. Psal. li. 9.
(5.) The sacrifices of God are a broken
spirit ; a broken and a contrite heart, O God,
thou wilt not despise. Psal. li. 17.
(6.) Rend your heart, and not your gar
ments, and turn unto the Lord your God ; for
he is gracious and merciful, slow to anger, and
of great kindness, and repenteth him of the
evil. Joel ii. 13.
impression upon me, as to be always present in my
mind, and as it were, continually set before my eyes.
(4.) O Lord, out of thy proneness to pardon sin, do
thou, as it were, overlook my offence :¦ And upon my
true repentance, which I beseech thee to grant me, blot
out my iniquities, and expunge them out of thy book,
where they stand recorded against me.
(5.) God is better pleased with a penitent soul which
is truly sorry for, and is willing to forsake its former
sins, than with the most pompous sacrifices which could
be offered according to the legal institutions. For a
broken heart (i. e. a heart cast down by extreme grief,
Isa. lxi. 1. and which does always ,accompany true re
pentance) is a sacrifice which will be always accepted
by God, and which he will not despise, as he does the
formal sacrifices of wicked men.
(6.) Ye must be heartily and unfeignedly sorry for
your sins, rather than to acquiesce in tlie theatrical ex
pression of sorrow by outward signs and gestures,
such as the renting the garments were, of which cus
tom we have many instances in Scripture, (Gen. xxxvii.
34. Jos. vii. 6.) for the Graciousness, the Mercy, the
Long-suffering and Benignity of God, are the greatest
encouragement to sinners, upon their return to God,
to expect his pardon : And moreover, he does, as it

46

(7.) To the Lord our God belong mercies
and forgivenesses, though we have rebelled
against him; neither have we obeyed the
voice of the Lord our God, to walk in his
laws which he set before us. Dan. ix. 9, 10.
(8.) O Lord, correct me, but with judg
ment ; not in thine anger, lest thou bring me
to nothing. Jer. x. 24. Psal. vi. 1.
(9.) Repent ye ; for the kingdom of heaven
is at hand. St. Mat. iii. 2.
(10.) I will arise and go to my father, and
will say unto him; Father, I have sinned
against heaven, and before thee, and am no
more worthy to be called thy son. St. Luke
xv. 18, 19.
were, repent him of the evil or punishment he inflicts
•n men, when upon their repentance he is resolved to
withdraw it.
(7.) God is a God of that merciful and forgiving
nature, that he is inclined to pardon us, though we
have never so highly offended him ; and though we
have, as it were, been up in arms and in open rebellion
against Mm, by a notorious violation of Ms laws, which
we ought to have obeyed, yet he still is ready to for
give us.
(8.) O Lord, I beseech thee, do not chastise me
with the anger of an enemy, but with the moderation
of a merciful judge; for I should be totally consumed,
if thou shouldest proceed with me according to rigour,
and as my sins have deserved.
(9.) Repent of your sins and make your peace with
God before Christ's kingdom of glory begins, which
the umversal judgment is to precede ; whither, if ye
are summoned with your sins about you unrepented of,
you are undone for ever.
(10.) I will (like the prodigal son,) pressed down
with the guilt and misery which my sins have brought
upon me, return to my heavenly Father, and acknowl
edge the grievousness of my offences, whereby I have
deservedly forfeited that relation which he bore to me.
(11.) O Lord, do not call me to an account for my
actions, with a too rigid severity, or, as it is in the
original Hebrew, do not go to law with me, or carry
me before the judgment seat ; for if thou viewest all
things through the rigour of thy justice, the most inno
cent man's life cannot stand the trial ; nay, every man
living must be beholden to thy mercy to be acquitted.
(12.) This life being a state of so many imperfections,
that we are all liable to great failures ; to say we are
in a state of perfection, and that we live without sin,
is a most notorious falsity, and is a thing unbecoming
the truth and simplicity of our religion : But if we ac
knowledge our sins before God, and truly repent us of
them, God out of his faithfulness and justice, will, up
on our performing these conditions, make good his
promise to us, on that behalf, in pardoning them :
And will keep us clean for the future from any gross
sin, by granting us the assistance of his Holy Spirit,

EVENING PRAYER. (11.) Enter not into judgment with thy

servant, O Lord ; for in thy sight shall no man
living he justified. Psal. cxliii. 2.
(12.) If we say that we haveno sin, we
deceive ourselves, and the truth is not in us ;
but if we confess our sins, God is faithful and
just to forgive us our sins, and to cleanse us
from all unrighteousness.

1 St. John i. 8, 9.

Tf Then the Minister shall say,
DEARLY beloved brethren, the Scripture
moveth us in sundry places, to acknowledge
and confess our manifold sins and wickedness,
and that we should not dissemble nor cloak
them before the face of Almighty God, our
which will confirm and establish us in every good work.
Rom. xvi. 20. 1 Thess. iii. 13. 1 Pet. xv. 10.
Dr. Nichoxis.
In these texts we are plainly taught the nature of
true penitence : that the "wicked must" both "turn
away from his wickedness, and do that" which the law
enjoins as "right, to save Ms soul alive:" that we
must not oMy " acknowledge our transgressions" with
our tongues, but have them " ever before" the eyes of
our minds, to keep us humble and cautious : on which
we may pray, in faith of being heard, that God will
treat us with the same kindness, as if he " hid his face
from" seeing "our sins," or "blotted" them "out"
from Ms memory : that he requires from us, neither the
fanciful "sacrifices" of superstition, nor the expensive
ones of the " Mosaick" dispensation ; but that of "a
spirit contrite" with filial sorrow, and "broken" to
universal obedience : not outward expression of vehe
ment passion, as "rending the garments," but a
" heart" rent and penetrated with a just sense of what
we have done amiss : that on such a change within we
shall find him, not only " slow to anger" for what is
past, and " ready to repent him of the evil" which he
was bringing upon us, but bountiful and gracious for
the time to come ; " though we have" deliberately " re
belled against him" heretofore, and still too often incon
siderately neglected to " obey his voice, and walk in
his laws :" that we have cause to be willing and even
desirous, that he should " correct" us, when he sees it
expedient ; but to beg he would do it " with" that mild
and merciful "judgment," which he exercises towards
his children, " not with anger," as his enemies, which
would " bring us" to final destruction : that repent
ance is absolutely and immediately necessary for us ;
for " the kingdom of heaven is at hand ;" the horn*,
when we shall, each of us, be admitted into it, or ex
cluded out of it for ever, draws very near, and how
near we know not : that therefore we must resolve to
" arise and go to our heavenly Father" without delay,
and acknowledge our unworthiness "to be called his
sons :" that whatever we may be in our own eyes, or
the opinion of our fellow creatures, were we to under
go a human trial only ; yet if God "enter into judg-

EVENING PRAYER.

47

heavenly Father, but confess them with an
humble, lowly, penitent, and obedient heart ;
to the end that we may obtain forgiveness of
the same by his infinite goodness and mercy.
And although we ought, at all times, humbly
to acknowledge our sins before God; yet
ought we chiefly so to do, when we assemble
and meet together to render thanks for the
great benefits that we have received at his
hands, to set forth his most worthy praise, to
hear his most holy word, and to ask those
things which are requisite and necessary, as
well for the body as the soul. Wherefore, I
pray and beseech you, as many as are here
present, to accompany me, with a pure heart,
and humble voice, unto the throne of the
heavenly grace, saying —
1" A general Confession to be said by the whole
congregation after the Minister, all kneel
ing.
ALMIGHTY and most merciful Father ;
We have erred and strayed from thy ways like
lost sheep. We have followed too much the
devices and desires of our own hearts. We
have offended against thy holy laws. We have
left undone those things which we ought to
have done ; And we have done those things
which we ought not to have done : And there
is no health in us. But thou, O Lord, have
mercy upon us miserable offenders. Spare
thou those, O God, who confess their faults.
Restore thou those who are penitent ; Ac
cording to thy promises declared unto man
kind, in Christ Jesus our Lord. And grant,
O most merciful Father, for his sake ; That
we may hereafter live a godly, righteous, and
sober life ; To the glory of thy holy name.
Amen.
f The Declaration, of Absolution or Remis
sion of sins ; to be made by the Priest
alone, standing ; the People still kneeling.
ALMIGHTY God, the Father of our Lord
Jesus Christ, who desireth not the death of a
ment with us, in his sight shall no man living be justi
fied:" that therefore to extenuate our faults, and "say"
or imagine, "that we have no sin," or but little, would
be a fatal " self-deceit," and a proof against us, that
we know not, or own not, the " truth" of our case :
but if we honestly recall to ourselves, and confess to

sinner, but rather that he may turn from his
wickedness and live, hath given power and
commandment to his Ministers to declare and
pronounce to his people, being penitent, the
Absolution and Remission of their sins. He
pardoneth and absolveth all those who truly
repent, and unfeignedly believe his holy Gos
pel. Wherefore, let us beseech him to grant
us true repentance, aiid his holy Spirit ; that
those things may please him which we do at
this present, and that the rest of our life here
after may be pure and holy ; so that at the last
we may come to his eternal joy, through Je
sus Christ our Lord.
% The People shall answer here, and at the
end of every Prayer, Amen.
^[ Or this.
ALMIGHTY God, our heavenly Father,
who, of his great mercy, hath promised For
giveness of Sins to all those, who, with hearty
Repentance and true Faith, turn unto him ;
have mercy upon you, pardon and deliver you
from all your sins, confirm and strengthen you
in all goodness, and bring you to everlasting
life, through Jesus Christ our Lord. Amen.
^f Then the Minister shall kneel, and say the
Lord's Prayer ; the People still kneeling,
and repeating it with him, both here, and
wheresoever else it is used in Divine Service.
OUR Father, who art in Heaven, Hallow
ed be thy Name ; Thy Kingdom come ; Thy
Will be done on Earth, as it is in Heav
en ; Give us this day our daily bread ; And
forgive us our trespasses, as we forgive those
who trespass against us ; And lead us not into
temptation ; But deliver us from evil : For
thine is the Kingdom, and the Power, and the
Glory, For ever and ever. Amen.
*][ Then likewise he shall say,
O Lord, open thou our lips ;
Answ. And our mouth shall show forth thy
praise.God the errors of our past life, not only his mercy, but
his " faithfulness and justice" to his promises will in
duce him both to " forgive us" the guilt of " our sins,"
and " to cleanse us from" the defilement, and deliver
us from the dominion, of " all unrighteousness." Archbislwp Seeker.

48

EVENING PRAYER.

If Here, all standing up, the Minister shall
say,
Glory be to the Father, and to the Son, and
to the Holy Ghost ;
Answ. As it was in the beginning, is now,
and ever shall be, world without end.
Minister. Praise ye the Lord.
Answ. The Lord's name be praised.
^[ Then shall follow a Portion of the Psalms,
as they are appointed, or one of the Select
ions, as they, are set forth by this Church ;
with the Doxology, as in the Morning Ser
vice. Then shall be read the first Lesson,
according to the Table or Calendar ; after
which shall be said or sung the following
Psalm, except when it is read in the ordina
ry course of the Psalms, on the nineteenth
day of the month.
Cantate Domino, Psal. xcviii. (13.)
O SING unto the Lord a new song ; for he
hath done marvellous things.
With his own right hand, and with his ho
ly arm, hath he gotten himself the victory.
The Lord declared his salvation ; his right-
(13.) This psalm, though probably composed in con
sequence of some victory obtained by David, is a form
of praise and thanksgiving perfectly suitable io a CMist-
ian assembly. Viewing it, as referring to the times
of the Messiah, we behold the psalmist extolling the
miraculous salvation which God has wrought for his
church ; and celebrating, in the most animated strains,
the righteousness, mercy, and truth of our redeemer.
He calls upon all the earth, and even the inanimate
parts of the creation, to break forth into joy, and to
sing praises unto their creator. The subject of this
general joy is the coming of our Saviour " to judge the
world with righteousness, and the people with equity."
Shepherd.
In the 98th psalm, we exhort one another to " sing
unto the Lord a new song ;" words, denoting in the
book of Revelation, v. 9 ; xiv. 3 ; Gospel praises : and
we foretell that "all lands" shall join in it, "with
trumpets and shawms," another instrument of wind
musick, which in our Bible is called a cornet : whence
we may conclude, if it needed proof, that musical in
struments are lawful in Christian worship. This fu
ture time of universal thanksgiving is described to be,
when God shall " remember," that is, shall give evi
dence that he hath never forgot, "his mercy and truth
towards the house of Israel," according to the flesh ;
and not only they, but " all the ends of the world shall
see his salvation." No wonder, that even the irration
al and inanimate parts of nature are called upon, by a
lofty figure of speech, to celebrate that glorious day :

eousness hath he openly showed in the sight
of the heathen.
He hath remembered his mercy and truth
toward the house of Israel ; and all the ends
of the world have seen the salvation of our
God. Show yourselves joyful unto the Lord, all
ye lands ; sing, rejoice, and give thanks.
Praise the Lord upon the harp ; sing to the
harp with a psalm of thanksgiving.
With trumpets also and shawms, O show
yourselves joyful before the Lord the King.
Let the sea make a noise and all that there
in is, the round world and they that dwell
therein. Let the floods clap their hands, and let the
hills be joyful together before the Lord ; for
he cometh to judge the earth.
With righteousness shall he judge the world,
and the people with equity.
1" Or this. (14.)
Bonum est confiteri. Psal. xcii.
IT is a good thing to give thanks unto the
Lord, and to sing praises unto thy Name, 0
Most Highest ; 
"the sea" to "make a noise, and all that therein is ;
the floods" to " clap their hands, and the hills to be
joyful together before the Lord :" partly for the present
happiness of that period, in which possibly the lowest
of God's works may share ; but chiefly for the approach
of the next and concluding scene of Providence, when
he shall " come" finally, " with righteousness to judge
the world, and the people with equity." Abp. Seeker.
When the first lesson treats of some great and tem
poral deliverance granted to the peculiar people of God,
we have the ninety-eighth psalm for variety ; wMch,
though made on occasion of some of David's victories,
may yet be very properly applied to ourselves, who,
being God's adopted children, are a "spiritual Israel,"
and therefore have all imaginable reason to bless God
for the same, and to call upon the whole creation to
join with us in thanksgiving. Wheatley.
(14.) The "Magnificat, or the Song of the Blessed
Virgin," which is taken from the first chapter of St.
Luke's Gospel, and stands first in ordep after the Les
son, in the English Book, has been omitted by our
American reviewers of the Liturgy ; and to supply the
deficiency, this song of thanksgiving has been taken
from the beginning of the 92d Psalm.
The whole Psalm is entitled, " A Psalm or Song for
the Sabbath-day." The four first verses, which have
been here selected, teach the duty, the time, and the
manner, of giving thanks for the works and dispensa
tions of God.— The following Paraphrase of these four
verses, by Bishop Patrick, and the subsequent remarks

EVENING PRAYER.

49

To tell of thy loving kindness early in the
morning, and of thy truth in the night-season ;
Upon an instrument of ten strings, and up
on the lute ; upon a loud instrument, and up
on the harp.
For thou, Lord, hast made me glad through
thy works ; and I will rejoice in giving praise
for the operations of thy hands.
If Then a Lesson of the New Testament, as
it is appointed: And after that, shall be
sung or said this Psalm, except on the twelfth
day ofthe month.
Deus miser eatur. Psal. lxvii. (15.)
GOD be merciful unto us and bless us, and
by Bishop Horne, will serve to illustrate their import,
and apply them to our benefit. T. c. B.
1. Now is the proper time to give thanks unto thc
Lord, for all the benefits we have received from him ;
and it is no less delightful than it is profitable, to sing
hymns, in the praise of the divine perfections, which
infinitely transcend all that can be said or thought of
them. 2. This is the sweetest employment in the morning,
and no entertainment is equal to it at mght ; to com
memorate and declare unto all, how bountiful thou art,
and how faithful in performing thy promises to those
who depend on thy almighty goodness :
3. Which ought to be celebrated with a full concert,
not only of our cheerful voices, but of all the instru
ments of musick.
4. For all are too little, 0 Lord, to express the joy
I have in the acts of thy Providence ; by whom as the
world was made, so it is still governed : It ravishes
my spirit, and makes me shout for joy, to think how
excellently thou orderest and disposest all things.
Bp. Patrick.
Thanksgiving is the duty, and ought to be the delight
of a Cliristian. It is his duty, as being the best return
he can make to his great benefactor : it ought to be his
delight, for it is that of angels, and will be that of
every grateful heart, whether in heaven or on earth.
The "loving-kindness" of God in promising salvation,
and Ms faithfulness and "truth" in accomplishing it,
are inexhaustible subjects of praise, both for the " morn
ing," and the "night-season." Every instrument
should be strung, and every voice tuned, to celebrate
them, until day and night come to an end. But more
especially should tMs be done on the " sabbath-day ;"
which, when so employed, affords a lively resemblance
of that eternal sabbath, to be hereafter kept by the re
deemed, in the kingdom of God.
A prospect of Creation, in the vernal season, marred
as the world is by the fall, inspires the mind with joy,
which no words can express. But how doth the regen
erate soul exult and triumph at beholding that "work"
of God's "hand," whereby he hath created all things

show us the light of his countenance, and be
merciful unto us.
That thy way may be known upon earth,
thy saving health among all nations.
Let the people praise thee, O God ; yea,
let all the people praise thee.
O let the nations rejoice and be glad ; for
thou shalt judge the folk righteously, and gov
ern the nations upon earth.
Let the people praise thee, O God ; yea,
let all the people praise thee.
Then shall the earth bring forth her in
crease ; and God, even our own God, shall
give us his blessing.
God shall bless us ; and all the ends of the
world shall fear him.
anew in Christ Jesus ! If we can be pleased with such
a world as this, where sin and death have fixed their
habitation; shall we not much rather admire those
other heavens, and that other earth, wherein dwell
righteousness and life ? What are we to think of the
palace, since even the prison is not without its charms !
Bp. Horne.
(15.) This Psalm is a prophetic prayer, that through
the " light of God's countenance," Ms gracious illu
mination, "the way" of his providence and man's duty
to him " may be known upon earth, his saving health,"
the means by which he heals and saves men's souls,
"to all nations :" who are invited to "rejoice and be
glad," because "he shall judge the folk righteously,"
shall govern and reward the people of the world, (for
so the word "folk" signifies, and was not a low ex
pression formerly,) by the equitable and merciful rules
of Christianity. For " then," on our doing this, " the
earth shall bring forth her increase" more plentifully ;
"and God, even our own God, shall give us his Mess-
sing," temporal and spiritual: for "godliness hath
promise of the life that now is, and of that which is to
come." Mp. Seeker.
This Psalm is sometimes called " Deus misereatur,"
because in the Latin version it begins with these words.
And it is very properly used after the second Lesson,
which is always taken out of the New Testament ; be
cause therein we may conveniently express our desires
of the farther propagation of the Gospel. TMs Psalm
is also a prayer to God, and therefore it must not be
barely repeated, but addressed to our Maker in the
most solemn manner. j)r. Bennet.
This Psalm, and the Cantate Domino, were first in
troduced in the second Liturgy of King Edward. Wheatley.
In this evangelical Psalm, the Israelitish church is
introduced, as partly praying for, and partly foretell
ing the advent of Christ, and the conversion of the na
tions, with the joy and gladness that should be conse
quent thereupon. The Christian church now uses, and
will continue to use the Psalm, with propriety, until
the fulness of the Gentiles shall be come in, the comer-

50

EVENING PRAYER.

f Or this.
Benedic, anima mea. Psal. ciii. (16.)
PRAISE the Lord, O my soul ; and all that
is within me, praise his holy Name.
Praise the Lord, O my soul, and forget not
all his benefits ;
Who forgiveth all thy sin, and healeth all
thine infirmities ;
Who saveth thy life from destruction, and
crowneth thee with mercy and loving kind
ness. O praise the Lord, ye Angels of his, ye
that excel in strength ; ye that fulfil his com
mandment, and hearken unto the voice of his
word.
sion of the Jews effected, and Christ shall appear the
second time, finally to accomplish the salvation of his
chosen. 1. The Israelitish church, by the mouth of the
prophet, expresseth her ardent desire after Messiah's
advent, and appearance in the flesh ; she prayeth that
God would be "merciful unto her," as he had promis
ed ; that, by so doing, he would " bless" her with the
blessings of pardon and peace, of grace and glory ; and
in one word, that he would " cause his face to shine
upon her," by the rising of the sun of righteousness,
making her to behold the glory of God in the face of
Jesus Christ; reviving her with the glad tidings ofthe
Gospel ; and enlightemng her with the light of salva
tion. 2. Nor was she studious, as her degenerate children
have been, to confine the favour of heaven within her
own pale. If she had a good wish for herself, she had
one likewise for others ; and therefore prayed, that
the "way" to life eternal might be "known," not in
Jewry alone, but over all the "earth ;" and that the
virtues of that salutary medicine, which was able to
restore "health" and vigour to the diseased and lan
guishing spirits of men, might be published "among
all nations."
3. As if she had said — Hitherto, indeed, blessed
Lord, thou hast thought fit to make me the guardian
and keeper of that great deposit, thy true religion,
from which the nations revolted, and fell : but the time
is coming, when, by the Gospel of thy dear Son, they
shall again be called to the knowledge of thee. Thy
glory, impatient, as it were, of any longer restraint,
and demanding a larger sphere, shall diffuse itself like
the light of heaven, to the ends of the world. Hasten,
then, 0 hasten the dawning of that happy day, when
congregations of converted Gentiles shall every where
lift up their voices, and, perhaps in the words of this
very Psalm, sing to thy praise and glory !
4. And a very sufficient cause, surely, is here as
signed, why the "nations" should "be glad, and sing
for joy," upon the erection of Messiah's kingdom in
the midst of them; namely, because he would "judge the
people righteously ;" breaking the yoke of the oppress-

O praise the Lord, all ye his hosts ; ye ser
vants of his that do his pleasure.
O speak good of the Lord, all ye works of
his, in all places of his dominion. Praise thou
the Lord, O my soul.
^[ Then shall be said the Apostles' Creed by the
Minister and the People, standing: And
any Churches may omit the words, He de
scended into Hell, or may, instead of them,
use the words, He went into the Place of de
parted Spirits, which are considered as words
of the same meaning, in the Creed.
I BELIEVE in God the Father Almighty,
Maker of Heaven and Earth :
And in Jesus Christ his only Son our Lord ;
or, and the iron rod of the prince of this world ; becoming
himself an advocate in the cause of Ms church ; intro
ducing her into the glorious liberty of the children of
God, whose service is perfect freedom ; and, with a
sceptre, around which justice and mercy are wreathed
together, "governing the nations upon earth."
5. Chorus repeated as above, v. 3.
6. Then, when that long expected time shall arrive,
"the earth shall yield her increase ;" the nations ofthe
world shall be converted to the faith, and become fruit
ful in every good word and work, through the benedic
tion of heaven upon them.
7. The evangelical "blessings," predicted in this
Psalm, have been long since poured out upon "the
ends of the earth," by the bountiful hand of God m
Christ. Let us beseech him to add yet this to all his
other mercies, that in return for such unmerited fa
vours, the redeemed may have grace evermore to pay
him the tribute of fear and obedience, of duty and love.
Bp. Horne.
(16.) 1. The Psalmist, about to utter a song of
praise, first endeavours to awaken and stir up Ms
" soul" to the joyful task. He calleth forth all his
powers and faculties, "all that is witMn him," that
every part of his frame may glorify its Saviour ; that
the understanding may know him, the will chuse him,
the affections delight in him, the heart believe in him,
and the tongue confess him. " Praise the Lord, 0 my
soul, and all that is within me praise his holy name."
2. Thanksgiving cannot be sincere and hearty, un
less a man bear impressed upon his mind, at the time,
a quick sense of " benefits" received ; and " benefits"
we are most of us apt to "forget;" those, especially,
which are conferred upon us by God. Therefore Da
vid repeateth his self- awakening call, and summoneth
all his powers of recollection, that none of the divine
favours might continue unnoticed and unacknowledged.
A catalogue of such particular mercies, temporal and
spiritual, as each individual hath experienced through
life, might be of service, to refresh the memory, upon
this important head.
3. At the head of God's mercies must for ever stand
"remission of sin," or that full and free pardon pur-

EVENING
Who was conceived by the Holy Ghost, Born
of the Virgin Mary, Suffered under Pontius
Pilate, Was crucified, dead, and buried ; He
descended into Hell ; The third day he rose
from the dead ; He ascended into Heaven, And
sitteth on the right hand of God the Father Al
mighty ; From thence he shall come to judge
the quick and the dead.
I believe in the Holy Ghost; The holy

chased for us by Jesus Christ, whereby, if we truly re
pent and believe in him, our transgressions, though
ever so many, and ever so great, are done away, and
become as if they had never been ; from a state of guilt
we pass into one of justification, from a state of enmity
into one of reconciliation, from a state of servitude into
one of liberty and sonship. Next to the pardon of sin,
considered as a crime, we are to commemorate the cure
of it, considered as a disease, or indeed as a complica
tion of diseases* — " Who healeth all thine infirmities."
The body experienceth the melancholy consequences of
Adam's offence, and is subject to many " infirmities ;"
but the soul is subject to as many. What is pride, but
lunacy ; what is anger, but a fever ; what is avarice,
but a dropsy ; what is lust, but a leprosy ; what is
sloth, but a dead palsy ? Perhaps there are spiritual
maladies similar to all corporeal ones. When Jesus
Christ was upon earth, he proved himself the physician
of men's souls, by the cures which he wrought upon
their bodies. It is he alone who " forgiveth all our in
iquities ;" it is he alone who "healeth all our infirmi
ties." And the person who findeth Ms sin " cured,"
hath a well grounded assurance that it is "forgiven."
4. Man hath two " lives ;" he is therefore subject
to a double " destruction ;" and, consequently, capa
ble of a twofold redemption. He who is recovered
from sickness, and thereby redeemed from that de
struction which natural death bringeth upon the body,
will undoubtedly sing this strain in transports of grati
tude ; and he ought so to do. But what will be the
sensations of him who celebrates, in the same words,
the spiritual redemption of his soul from death and de
struction everlasting? How is he "crowned" with
the " loving kindness" of Jehovah ; how is he incircled
by the arms of " mercy !" bp. horne.
5. Let the angels, therefore, who know his great
ness, power, and gracious providence, better than I,
bless and praise his holy name : let those mighty ones,
whose strength surpasses all the powers on earth, and
yet never dispute his sacred commands, give praise
unto Mm with all their might, and with the same cheer
fulness wherewith they obey his word.
6. Let the whole company of heaven, all the seve
ral hosts of those glorious creatures who have been
employed by his majesty so many, ways for our good,
and understand how much we are beholden to his love,
speak good of his name, and praise his mercy, both to
themselves, and unto us.
7. Yea, let every creature, throughout the wide
world, proclaim as well as it is able, the loving kind
ness of the Lord : let none of them be silent, but all

PRAYER. 51
Catholic Church ; The Communion of Saints ;
The forgiveness of Sins ; The resurrection of
the body ; And the life everlasting. Amen.
^ Or this.
I BELIEVE in one God, (17.) the Father
Almighty, Maker of Heaven and Earth, and
of all things visible and invisible :
And in one Lord Jesus Christ, (18.) the only
with one consent bless his holy name : and thou, O my
soul, be sure thou never forget to make one; 0 fail
not to bear thy part in this joyful quire, that daily sing
his praise. bp. Patrick.
This Psalm Was introduced, at the American revis
ion of the Prayer Book, instead of the " Nunc dimittis,
or Song qf Simeon," which in the English Book stood
first in order after the second lesson. The four first,
and three last verses of the Psalm were selected, and
being intimately connected, they form a delightful song
of praise. t. c. b.
(17.) The word, "one" is not in the Apostles'
Creed, but it is properly inserted here, not only in op
position to the error of the Gentiles, who held that
there were more than one God ; but also to meet the
calumny of the heretics, who called the Catholics wor
shippers not of one God, but of three Gods. The con-
substantiality of the three Persons constitutes the unity
of the Godhead. Bp. Cosins.
(18.) We make this profession of our belief, because
some had spoken of the human and divine nature of our
Saviour, which they called Jesus and Christ, as two
Persons not united. The words " light of light" intim
ating that his divine nature is from the Father, as light
is from the sun, or as one light without diminution of
itself kindles another, were intended for some imperfect
illustration, and doubtless a very imperfect one it is,
and any other must be, of his mysterious generation.
Abp. Seeker.
This Creed is somewhat more full and explicit than
that of the apostles. That grand article of our faith,
the divinity of our blessed Saviour, is here strongly as
serted : that he is " God of God, Light of Light, very
God of very God," really, truly, and properly God;
" begotten, not made," or created : " being of the same
substance," that is, of the same nature, or essence,
" with the Father;" and that " by Him," namely, by
the Son, (see below,) " all things were made." After
speaking of his incarnation, birth, suffering, resur
rection, and coming to judgment " with glory," which
are noticed in the other Creeds, these words follow,
" of whose kingdom there shall be no end ;" which
are part of the angel's address to the Virgin Mary,
Luke i. 33. For though his mediatorial kingdom shall
cease, and be delivered up to the Father, yet, as God,
he shall reign with him and the Holy Spirit, for ever
and ever. Waldo.
The articles, in wliich this Creed particularly differs
from the Apostles', were tntroduced into it, not because
the Church believed more in the year 300 than in the
year 50, but because the Arians believed less. Particu-
15

52

begotten son of God, begotten of his father be
fore all worlds ; God of God, (19.) Light of
Light, very God of very God, begotten, not
made, being of one substance with the Father,

EVENING PRAYER. by whom all things were made ; (20.) who for
us men, and for our salvation, came down from
heaven, and was incarnate by the Holy Ghost
of the Virgin Mary, and was made man, and

lar attention is due to this point, because the enlarge
ment of the Creed seems to present an appearance, as if
the Church had enlarged her faith : and great stress has
been laid upon this, without the least shadow of truth,
in modern publications. The reverse was fact. The
Arians explained away what before was not doubted,
and the Church only asserted her former belief in
plainer terms. Dean Vincent.
(19.) That is, true God of true God. All these ex
pressions were introduced into the Creed, to express, if
possible, what is meant by styling Christ, God. That
is, we declare that he is God the Son f?om God the Fa
ther, truly and verily God, as we conceive the Father
to be ; and the addition of light derived from light was
intended to exemplify a communication of the divine at
tributes, without detracting any thing from the preroga
tive of the Father. These are not articles of faith, but
an endeavour to express our meaning. We are accused
of turning a similitude or comparison into an article of
faith. God forbid ! But it was the language of Scrip
ture and of the fathers, to express the communication
of the Godhead to the Son, by the comparison of light
from light; because light communicated detracts no
thing from the original light ; fire communicated dimin
ishes not the fire from which it is derived. This is the
explanation meant to be delivered. It marks the same
ness of the substance in the two Persons. In a word,
we profess nothing more in this part of the Nicene
Creed, than we professed in the Apostles', that we "be-
live in Jesus Christ, his only Son, our Lord."
As all the explanations of this Creed arise from the
circumstance of Christ being called God in Scripture,
and described with the attributes of God, let us first es
tablish the proof of this, and then leave the consequence
to the authority of Scripture.
He is styled God by St. John, who says in direct
terms, " The Word was with God, and the Word was
God," John i. 1. It is in consequence of this passage,
that the Catholic Church maintained the distinction of
persons and the unity of substance : if the Word was
with God, the Word and God were two : if the Word
was God, they were as manifestly one.
St. Matthew says, " They shall call his name, Em
manuel ; which, being interpreted, is, God with us,"
Matt. i. 23. St. Luke declares, that John the Baptist
should " turn many to the Lord their God, and he shall
go before Him," Luke i. 16, 17. St. Paul asserts, that
" Christ came, who is over all, God blessed for ever,"
Rom. ix. 5. And lastly the Epistle to the Hebrews ap
plies the words of David to Christ, "unto the Son he saith,
Thy throne, O God, is for ever and ever," Heb. i. 8.
Now if all these Scriptures declare Christ to be God,
what accusation can lie against the Church, for profess
ing to believe that he is God ? The Jew, the heathen, or
the deist, may use these passages as a reason, why he re
jects the Gospel : but the Arian, who allows the Gos
pel, can have no ground to stand on, but by explaining
away the meaning of the word " God ;" by pretending

that it has two meanings ; and in short by calling the
Father and the Son two Gods, whom the Gospel and
the Church never call two Gods, but two Persons.
We say also, that, as Scripture gives Christ the title
of God, so likewise does it give him the divine attri
butes of eternity, omniscience, and omnipresence. The
language of Scripture is, " In the beginning was the
Word. He is before all tilings. Thy throne, 0 God,
is for ever. Thou, Lord, in the beginning hast laid the
foundation of the earth. Thou, Lord, knowest the
hearts of men." And, finally, our Saviour himself
says, " Where two or tliree are gathered together in
my name, there am I in the midst of them."
Again, the work of creation is attributed to both the
Father and the Son. For, as the old Testament de
clares, "In the beginning God created the heaven and
the earth," so the Gospel asserts, "all things were
made by the Word, (the Son) and without him, was not
any thing made that was made," John i. 3. And St.
Paul adds, " By him were all things created, that are
in heaven, and that are in earth, visible and invisible,
all things were created by him and for Mm, and by him
all things consist," Col. i. 16, 17.
Other prerogatives ascribed to the Son, are, that " he
is the image of the invisible God, Col. i. 15 ; the bright
ness of the glory of the Father, the express image of
his Person, Heb. i. 3 ; that in him dwelleth all the ful
ness of the Godhead bodily," Col. ii. 9.
And, finally, the Scripture declares, that he is equal
with the Father, and that worship is due to him as God.
St. Paul, in the Epistle to the Philippians. says, "being
in the form of God he thought it not robbery to be equal
with God," Phil. ii. 6. And Christ himself declares,
that " all men should honour the Son, even as they hon
our the Father : he, that honoureth not the Son, honour
eth not the Father that sent him," John v. 23. Lastly,
the Epistle to tlie Hebrews proclaims, " Let all the an
gels of God worship him," Heb. i. 6. This worship
his disciples actually did pay to him after his resurrec
tion : and from the Revelation we learn, that "the
saints in heaven shall worship him for ever and ever."
Having all these texts before us, what must we think
of the Arian teachers, who are forced to explain away
the clear and obvious sense of every passage, and apply
a meaning of their own, which they can only deduce by
figurative, metaphorical, or metaphysical interpreta
tion. The Church abides by the written word : and,
without seeking to be wise above that which is written,
adores in pious reverence a mystery, which she pretends
not to comprehend, but which she receives from the
word of God, and acknowledges as an article of faith.
Dean Vincent.
(20.) These words from their position in the Creed,
may seem to refer to the Father ; and the improper
manner of reading them, sometimes may countenance
this mistake. But it is very plain, that they are here ap
plied to the Son ; the Father being spoken of in the first
part, as " the Maker of heaven and earth," &c. Waldo.

EVENING PRAYER.

53

was crucified also for us under Pontius Pilate.
He suffered and was buried, and the third day
he rose again, according to the Scriptures, and
ascended into Heaven, and sitteth on the right
hand of the Father ; and he shall come again
with glory, to judge both the quick and the
dead; whose kingdom shall have no end.(21.)
And I believe in the Holy Ghost, (22.)the
Lord and giver of life, who proceedeth from the
Father and the Son ; who with the Father and
the Son together, is worshipped and glorified,
who spake by the prophets. And I believe
one Catholic and Apostolic Church. (23.) I ac
knowledge one Baptism for the remission of
sins ; and I look for the resurrection of the
dead, and the life of the world to come. Amen.
(21.) Lest we should imagine, that Christ should
ever cease to be King ; the ancient fathers at Constan
tinople, in the year 381, added these words to the Ni
cene Creed, against the heresy which then newly arose,
denying the eternity of the kingdom of CMist. Bp.
Pearson. (22). This next article of the Creed, relating to the
Holy Ghost, describes him, in the language of Scrip
ture, as " the Lord and Giver of life." He is expressly
called "the Lord," 2 Cor. iii. 17, 18. "The Lord is
that Spirit ;" and, at the end of the last verse, " even
as by the Spirit of the Lord," which should be rather
translated, as it is in the margin, "by the Lord, the
Spirit." In the same chapter, verse 6, it is said " The
Spirit giveth life." And still more strongly, Rom. viii.
2. he is called "the Spirit of life;" the Fountain, the
Author, the Giver of spiritual life ; without whose di
vine influence and assistance we are " dead in tres
passes and sins." He is farther spoken of, as "proceed
ing from the Father and the Son," with respect to his
mode of existence, which the compilers of the Creed
most probably had in view in this article; or in the
sense of being sent by them, with respect to the econo
my of grace, and the office he sustains in the work of
man's redemption; which, his official procession, is
more frequently taken notice of in Scripture, and
therefore more material for us to be instructed in.
Waldo.
These words, " Lord and Giver of life," ascribed
to the Spirit, are not to be joined, as one single attri
bute ; but are taken from two different texts of Scrip
ture ; in the one of which he is called, according to the
marginal reading, "the Lord, the Spirit," 2 Cor. iii.
18 ; and said in the other "to give life," verse 6 ; that
is, the spiritual life of grace. The phrase "who pro
ceedeth from the Father and the Son," may signify ei
ther his deriving from the latter, as well as the former,
his eternal subsistence ; or, since that has been disputed
between the Latin and Greek Church, his being sent
by both into the breasts of men, as the Scriptures plain
ly affirm he is. John xiv. 26; xv. 26; xvi. 7. Abp.
Seeker.

^And after that, these Prayers following, all
devoutly kneeling; the Minister first pro
nouncing,
The Lord be with you ;
Answer. And with thy spirit.
1[ Minister. Let us pray.
O Lord, show thy mercy upon us ;
Answer. And grant us thy salvation.
Minister. 0 God, make clean our hearts
within us ;
Ans. And take not thy Holy Spirit from us.
^[ Then shall be said the Collect for the day,
(24.) and, after that, the Collects and
Prayers following.
^[ A Collect for peace. (25.)
O GOD, from whom all holy desires, all good
This one expression was added to the Creed after the
alterations made in it at the Council of Constantinople
in 381; the Constantinopoltian Creed having only
"who proceedeth from the Father." Different ac
counts are given of the insertion of the clause "and the
Son." It probably came in first by a private hand in
the middle of the 5th century, after the procession from
the Son was denied by some of the Greek writers. —
However, this was the occasion of a schism between
the Greek and Latin Churches. Dr. Nicholls.
(23.) The Church is called Apostolic, because it was
planted by the Apostles, in subordination to our blessed
Saviour. Dr. Bennet. This article implies, that there
is an unity in the Church, or perhaps only that there is
but one true profession of the faith ; and one baptism
implies that this Sacrament is not to be repeated. Dean
Vincent. This article, concerning baptism, is very properly
inserted, to remind us of thc efficacy and necessity of
that divine ordinance ; whereby we are admitted into
the new covenant, and are entitled to all the benefits of
it, which are here comprised under that most important
one, " the remission of sins," provided we do not for
feit our title to them by our infidelity or disobedience. Waldo.
(24.) The first Collect at Evening Prayer is the same
with that of the Morning, being invariably in both, the
Collect for the Day. t. c. b.
(25.) This Collect hath the same title, and seems to
have the same subject with that in the Morning Office.
And indeed peace is so desirable a blessing, that we
cannot pray for it too often ; especially for different
kinds of peace, as it is in the present case, if we well
observe it. In the morning we pray for external, in
the evening for internal peace. In the beginning of the
day, being to dispatch various affairs, and converse
with the world, we desire to be preserved from the in
jurious affronts and designs of evil men; In the close
thereof we request that tranquility of mind that springs
from tlie testimony of a good conscience, that when our
hearts lie as easy as our heads, our sleep may be sweet
and quiet. The first kind of peace sometimes the best

54

EVENING PRAYER.

counsels and all just works do proceed ; give un
to thy servants that peace, which the world can
not give ; that our hearts may be set to obey thy
commandments, and also that by thee, we, be
ing defended from the fear of our enemies, may
pass our time in rest and quietness, through the
merits of Jesus Christ our Saviour. Amen.
of men cannot obtain, for the wicked will do wickedly ;
but then this inward peace will support them, and make
a calm within when the waves beat most furiously from
without. So that this is the most necessary and ad
vantageous. Wherefore we are taught to ask this,
(which is called the peace of God) from the God of
peace, who is here described to us as the author and
finisher of all holiness and righteousness, which are
the surest and only foundations for a true and lasting
peace. From which we may learn, that there is an
inseparable union between righteousness and true peace,
and that we cannot have this peace, unless it spring
from holy desires, good counsels, and just works. If the
grace of God work these in us, it is not all the slan
ders, the scorn, nor injustice of the world, can hinder
the serene reflections and inward peace of a good con
science. He that doth not deserve reproach can nobly
despise it, and he that hath not provoked his neighbour
to wrong him by any evil doing, can easily bear the
greatest of injuries. Whereas if all the world be qui
et, and none disturb the wicked man, he makes himself
restless, because there is an enemy within, that up
braids him more loudly, and wounds him more deeply,
than he can do the holy man. Whoever therefore en
quires for true peace, let them behold him, in and from
whom are all the causes of it, with love and admira
tion. And let them acknowledge to his glory and their
own comfort, that he is the author and finisher of every
good work. He excites our affections to desire that
which is good, engageth our will to choose it, and
strengtheneth our hands to perform it. There are no
holy thoughts in our minds, no good purposes in our
hearts, nor any righteous actions in our lives, but it is
in, and by, and through Mm. To him then let us make
our supplications, that he will fill our hearts with the
motions of the Holy Spirit, the first seeds of all virtue ;
and by the continuing increase of the same grace make
these holy desires spring up into prudent and religious
counsels and determinations ; and by favourable cir
cumstances, and additions of strength, ripen them into
pious and just works ; and the fruit thereof will be
peace. We may cheerfully hope and pray, that he
that planted the root, and sowed the seed, will give us
the pleasure of the fruit and comfort of the harvest :
and let us beware, since we confess this to be the fruit
of righteousness, that when we seem most earnest in
our prayers for this peace, we do not wilfully deprive
ourselves of it, and hinder our own wishes, by stifling
holy thoughts, and breaking pious resolutions, and ne
glecting good works. For he that cuts the root and lops
off the branches, must not expect ever to eat of this
fruit ; and if he complains, deserves to be silenced as
the author of his own misery. Dean Comber.
The former of the two Collects, peculiar to evening

^[ A Collect for Aid against Perils. (26.)
O LORD, our heavenly Father, by whose
almighty* power we have been preserved this
day ; by thy great mercy defend us from all
perils and dangers of this night, for the love of
thy only Son our Saviour, Jesus Christ. Amen.
prayers, is taken from a Latin form, at least 1 100 years
old. It begs for the greatest of blessings here below,
that joyful peace of mind, which our Saviour promised
his disciples : " Peace I leave with you : my peace I
give unto you : not as the world giveth, give I unto
you," John xiv. 27. And since it cannot be obtained,
but by "holy desires, good" and prudent "counsels"
for the execution of them, " and just actions," done in
consequence of both ; so we petition him, "from whom
all" these " proceed," to grant it us by means of them ;
that " our hearts being set" by his grace " to keep his
commandments," and our ways "defended" by Ms
providence " from the fear of our enemies," we may
find " the work of righteousness, peace ; and its effects,
quietness and assurance for ever," Is. xxxii. 17. Abp.
Seeker. This collect has the same title with the second for
morning prayer ; " A collect for peace." And though
the petitions vary more in expression than meaning, yet
we may observe this distinction : In the morning, we
pray more particularly for external peace, for security
against those troubles to which our intercourse with
the world may expose us. Here, in the evening, we
pray rather for internal peace, that peace the world can
not give, to comfort and compose us, that we may spend
our lives in all Godly quietness and tranquillity. As
sured of the inseparable connection that exists between
virtuous principles and genuine peace of mind, we ad
dress God as the author of all Iwly desires, all good coun
sels, and all just works. This collect is translated, with
little variation, from a prayer in the Sacramentary of
Gregory the Great, which, as I have already said, was
compiled before the year 600. Shepherd.
(26.) Though their titles are different, the third col
lects at Morning and Evening Prayer bear a considera
ble resemblance to each other : and both of them are
peculiarly well adapted for the situations they respect
ively hold. That for the morning, appears to he more
immediately directed against the dangers and tempta
tions to which we may be exposed in the course of the
day. In this for the evening, towards tlie approach
of natural darkness, we beseech God to "enlighten
the eyes of our understandings, that we sleep not in
our sins unto death ;" and to defend us from all the
dangers and perils that may ensue in the night. We
commit ourselves to the protection of him, who neither
slumbers nor sleeps, and to whom darkness and light are
both alike. Shepherd.
This is peculiar to and proper for the evening. We
are always indeed environed with danger ; but none
are more dismal, sudden, and unavoidable, than those
of the night, when darkness adds to the terror, and
sleep deprives us of all possibility of foresight or de
fence ; so that he must be an atheist, and worse than

•If A Prayer for the President ofthe United
States, and all in Civil Authority.
0 LORD, our heavenly Father, the high
and mighty Ruler of the. universe, who dost
from thy throne behold all the dwellers upon
earth ; most heartily we beseech thee, with
thy favour to behold and bless thy servant,
The President ofthe United States, and all
others in authority ; and so replenish them
with the grace of thy holy Spirit, that they
may always incline to thy will, and walk in
thy way ; Endue them plenteously with hea
venly gifts ; grant them in health and pros
perity long to live ; and finally, after this life,
to attain»everlasting joy and felicity, through
Jesus Christ our Lord. Amen.
% A Prayer for the Clergy and People.
ALMIGHTY and everlasting God, from
whom cometh every good and perfect gift,
send down upon our Bishops and other Clergy,
and upon the Congregations committed to their
charge, the healthful spirit of thy grace ; and,
that they may truly please thee, pour upon
them the continual dew of thy blessing :
Grant this, O Lord, for the honour of our Ad
vocate and Mediator Jesus Christ. Amen.
^[ A Prayer for all Conditions of men.
O GOD, the Creator and preserver of all
mankind, we humbly beseech thee for all sorts
and conditions of men, that thou wouldest be
pleased to make thy ways known unto them,
thy saving health unto all nations. More es
pecially we pray for thy holy Church univer
sal ; that it may be so guided and governed
by thy good Spirit, that all, who profess and
call themselves Christians, may be led in the
way of truth, and hold the faith in unity of
Spirit, in the bond of peace, and in righteous
ness of life. Finally, we commend to thy
Fatherly goodness, all those who are any ways
afflicted or distressed in mind, body, or estate ;
heathen, who doth not then by a special prayer commit
himself to God's .providence, the knowledge of which
doth enlighten our minds, and makes us full of inward
peace and comfort when we are in the darkest shades
of night. Dean Comber.

EVENING PRAYER. 55
that it may please thee to eomfort and relieve
them, according to their several necessities ;
giving them patience under their sufferings,
and a happy issue out of all their afflictions :
And this we beg for Jesus Christ's sake.
Amen.

T[ A general Thanksgiving.
ALMIGHTY God, Father of all mercies,
we, thine unworthy servants, do give thee most
humble and hearty thanks for all thy goodness
and loving kindness to us, and to all men. We
bless thee for our creation, preservation, and all
the blessings of this life; but, above all, for
thine inestimable love in the redemption of the
world by our Lord Jesus Christ ; for the means
of grace, and for the hope of glory. And, we
beseech thee, give us that due sense of all thy
mercies, that our hearts may be unfeignedly
thankful, and that we may show forth thy
praise, not only with our lips, but in our lives ;
by giving up ourselves to thy service, and by
walking before thee in holiness and righteous
ness all our days, through Jesus Christ our Lord ;
to whom, with thee and the Holy Ghost, be all
honour and glory, world without end. Amen.
^f A Prayer of St. Chrysostom.
ALMIGHTY God, who hast given us grace
at this time, with one accord to make our com
mon supplications unto thee ; and dost promise
that when two or three are gathered together
in thy Name, thou wilt grant their requests ;
fulfil now, O Lord, the desires and petitions of
thy servants, as may be most expedient for
them ; granting us in this world knowledge of
thy truth, and in the world to come life ever
lasting. Amen. 2 Cor. xiii. 14.
THE grace of our Lord Jesus Christ, and the
love of God, and the fellowship of the Holy
Ghost, be with us all evermore. Amen.
This latter Collect, taken in part from an office of
the Greek Church, prays more particularly for the
safety of the ensuing night : that God's power may
protect us, while we are unable to help ourselves, or
even to know our danger. Mp. Seeker.

here endeth the order of evening prayer.

THE LITANY

(i.)

Or GENERAL SUPPLICATION, to be used after Morning Service, on Sundays, Wednes
days, and Fridays. (2.)

O GOD, the Father of heaven ; have mer
cy upon us miserable sinners. (3.)
(1.) There is no part of the public service of the
Church, in which the congregation bears so large a
share, or wliich breaths so ardent a devotion, as the
Litany. It contains the united requests of the whole
congregation ; and its import should be deeply consid
ered, that it may be used with understanding, and felt
devoutly in the heart.
The word Litany, as it is explained by the Rubric
which precedes the service, signifies a general supplica
tion. It is used in a similar sense by the ancients, both
of Greece and Rome ; — importing, an earnest supplica
tion made to the Gods, in time of adverse fortune. A ju
dicious writer, of our Church, defines the word Litany,
as denoting a public supplication, whereby the mercy of
God is more ardently and solemnly invoked. The peni
tential supplications of David, recorded in the li. Psalm,
are of the nature of a Litany, and so are the earnest in
tercessions of Daniel, contained in the ix. chapter of his
Prophecies ; — from both of wliich, passages have been
transcribed into our Litany. But a still more striking
instance of a public and solemn Litany was appointed
by God himself, for the Jewish nation, in a time of
general calamity ; the burthen of which was, " Spare
thy people, O Lord." (Joel ii. 17.) And still more strik
ing and solemn was that Litany of our Saviour, which
he thrice repeated "with strong crying and tears."
Luke xxii. 44, and Heb. v. 7.
Compositions of this nature have been used in the
Christian Church, from the earliest ages. Tertullian
speaks of such forms of prayer, which had been in use
before his time. St. Ambrose has left us the form of a
Litany, which commonly bears his name, and which
agrees in many things with our's. About the close of
the fourth century, Litanies began to be used in pro
cessions, the people walking barefoot, and repeating
them with great devotion. In the year 600, Gregory,
the Great, revised all the ancient forms, and out of them
compiled the famous seven-fold Litany which became a
model to all the western Churches. To this Litany
our's bears a much nearer resemblance than it does to
that of the Romish Church ; the latter containing in
vocations of the Saints, which our reformers have just
ly expunged. — The processions, being an innovation
upon the early practice of the Church, and having been
the cause of much scandal, were prohibited ; but the
supplications, which were of primitive appointment,
have been continued to the present day. t. c. b.
(2.) The Litany is directed to be used on Sundays,

O God the Father of heaven; have mercy
upon us miserable sinners.
Wednesdays, and Fridays. — Wednesdays and Fridays
were established as days of Fasting by the primitive
Church ; which thought it not fit to shew less devotion
than the Pharisees, who fasted twice a week,«and which
selected these particular days because the Saviour was
betrayed on the one, and crucified on the other. And
the Litany is repeated on Sunday, partly because there
is then the greatest assembly to join in its earnest sup
plications, and partly that no day may seem to have a
more solemn service than the Lord's day.
Antiently, the Morning Prayer, the Litany, and the
Communion Office,' were three distinct services ; which
were used at different hours. In the time of King Ed
ward, and Queen Elizabeth, the Litany was used as a
preparatory to the Communion service, a Psalm or
Hymn only, intervening between them. The present
arrangement was established at the last review of the
English Prayer Book, in the year 1661.
The Litany, as it stands in our service, is the same
as that in the English Book, with the exception of
some slight verbal amendments, and an alteration and
abridgement of the intercessions for those in civil au
thority. It differs but very little from the Litany of the
Lutheran Churches of Germany and Denmark, but
varies considerably from that of any other Church ;
being more full than the Litany of the Greek Church,
and shorter than that of the Romish, one half of which
is occupied with the invocation of saints.
The most of our Prayers are offered up solely by the
minister, the people only saying Amen, at the close of
each : But the Litany is the joint supplication of the
whole Congregation, and every member is to take an
audible part in it. The greater portion indeed, is to
be repeated by the Minister singly, but the people utter
a response, to every sentence. — This way of diversify
ing our devotions is admirably calculated to keep alive
our attention, and to prevent fatigue. In long Prayers,
and where we have nothing to do but listen, our thoughts
are extremely apt to wander, unless we are very care
ful and devout ; but here our minds are so actively en
gaged by the part we have to perform, that any want
of attention would be wholly inexcusable.
The Litany may be divided into these four parts :.
1. The Invocation. 2. The Deprecations. 3. The
Intercessions. 4. The Supplications. t. c. b.
(3.) the invocation.
The Litany begins with a solemn and humble address,
and a fervent petition to the ever blessed Trinity. We

THE LITANY.

57

0 God the Son, Redeemer of the world ;
have mercy upon us miserable sinners.
0 God the Son, Redeemer of the world;
have mercy upon us miserable sinn&s.
O God the Holy Ghost, proceeding from
the Father and the Son ; have mercy upon us
miserable sinners.
first address each person in the Godhead distinctly, and
then all of them jointly ; acknowledging our sinfulness
and misery, and imploring the divine mercy and par
don. First, we invoke th# Father, as the source of
Deity, and fountain of mercy. We prostate ourselves
at his footstool, and implore his grace ; saying, " 0
God, the Father of Heaven, have mercy upon us miser
able sinners." — We call upon him under this appella
tion, because he created the heaven as well as earth,
and because heaven is his throne, while the earth is his
footstool. In heaven he manifests the peculiar glories
of his nature ; and though the angels and spirits of just
men made perfect rejoice in his presence, yet they veil
their faces when they approach Ms throne, because of
Ms excellent glory. But though he dwells in light in
accessible, and full of glory, his goodness is not con
fined to the celestial mansions, for his tender mercies
are over all his works, and he has revealed himself to
us, as abundant in goodness and truth, pardoning in
iquity, transgression, and sin. This manifestation of
himself is exactly suited to our condition. We have
been constantly prone to transgression. In all things
we have come short of our duty, and in many things we
have offended altogether. We have wandered from
God, and devoted ourselves to the world ; and were he
to be extreme to mark what we have done amiss, *we
could not abide his justice. We therefore invoke his
compassion, and beseech him to " have mercy upon us,
miserable sinners." Whenever we do this, then, let
us devote a passing thought to our numerous trans
gressions, and their multiplied aggravations, that we
may be penetrated with humility and contrition, and
that the feelings of our hearts may be in unison with
the words wMch we utter with our lips.
In the next place, we invoke " God the Son," as
"Redeemer of the world;" who loved us, and gave
himself for us, and hath redeemed us to God b'y his blood.
The divinity and atonement of Christ constitute the en
tire foundation of this address. We invoke the Re
deemer not merely as the Son of God, but as " God the
Son ;" and this language is perfectly consonant with
that of Scripture. St. Paul calls him ", God blessed
forever," and tells us that he " thought it no robbery,"
or usurpation " to be equal with God." And, in his
Epistle to the Hebrews, he introduces the Father as
6aying to him, " Thy throne, 0 God, is forever and
ever; the sceptre of righteousness is the sceptre of
thy kingdom :" — " And again, when he bringeth in the
first begotten into the world, he saith, And let all the
Angels qf God worship him." Not only the divine
name, therefore, but the divine nature, and divine
honours and worship are ascribed to him.
That we have sinned against the Son, is no less cer
tain than that we have sinned against the Father. We

0 God the Holy Ghost, proceeding from
the Father and the Son ; have mercy upon us
miserable sinners.
O holy, blessed, and glorious Trinity, three
persons and one God ; have mercy upon us
miserable sinners.
O holy, blessed, and glorious Trinity, three
have neglected the tenders of salvation which he has
made to us. We have crucified him afresh, by doing
tilings which he has expressly forbidden ; and have put
him to an open shame, by being ourselves ashamed to
stand|up for his cause, to defend his church, and to
maintain the truth as it is contained in his gospel. We
have made light of his holy Ordinances, slighted his
Word, neglected his Sacraments, been unmindful of his
example, and unthankful for his sufferings and death.
Let us humble ourselves then, when we approach his
footstool ; and let us call upon him in the devout and
animated language of our Church, " O God the Son,
Redeemer of the world, have mercy upon us miserable
sinners." Next, we are directed to address the third person
in the Godhead, with the same view, and from the
same motive, that led us to invoke the Father and
the Son. " 0 God the Holy Ghost, proceeding from.
the Father and Son, have mercy upon us miserable
sinners." The Scriptures not only appropriate to the Holy
Ghost the name of God, but they ascribe to him all the
distinguishing attributes of divinity. They direct us to
bless, and to baptize, in his name ; and they inform us,
in express terms, that " There are three that bear
record in heaven, the Father, the Word, and the Holy
Ghost ;"' and that " these three are one." And though
we address him as " proceeding from the Father and
the Son," yet still, by virtue of his divine nature, as
well as office, he acts with full and supreme authority ;
dividing, and distributing to every man his blessed gifts
and graces, severally as he wiie. (1 Cor. xii. 11.) —
Thus "proceeding from the Father and the son," ac
cording to the economy of the Gospel Covenant, and to
accomplish the purposes of divine grace, it is Ms pre
rogative to awaken the conscience, to sanctify the heart,
to give a right and spiritual direction to our under
standing, and to co-operate with our moral powers,
which sin has paralized, in perfecting the great work
of our salvation. But how often have we sinned
against the Holy Ghost, and grieved the blessed Spirit,
by stifling his heavenly monitions, by resisting his
calls, by neglecting his gifts, by contemning Ms graces,
and by slighting those Ordinances which have been ap
pointed as the means by wliich he may convert us from
sin, sanctify and renew our natures, and confirm us in
the way of our duty. Let us entreat him, then, to par
don what is past, and not withdraw his presence from
us ; and let us prostrate ourselves before him, and be
seech him to "have mercy upon us, miserable sinners."
But in order to express our importunity more strong
ly, we not only invoke separately the three persons in
the Godhead, but in concluding the invocation, we ad
dress them jointly. " 0 holy, blessed, and glorious

58

THE LITANY.

persons and one God; have merey upon us
miserable sinners.
Remember not, Lord, our offences, nor the
offences of our fore-fathers ; neither take thou
Trinity, three persons and one God, have mercy upon
us miserable sinners."
This form of address is agreeable to the ancient prac
tice of the primitive Church ; which after the solemn In
vocation of each person in the Godhead, united them all
together, in one and the same request for mercy. Every
sin which we commit against any one person in the
Trinity, is committed against the rest : the mercy and
pardon which we implore, must come from the whole ;
and the misery from which we seek to be relieved,
must be the grace, not of any single person, but must
flow from the joint and undivided concurrence of the
whole Trinity.
We have a divine command to call upon God for
mercy, in time of trouble. " Call upon me in the day
of trouble, and I will deliver thee." (Ps. 1. 15.) And
the precept of St. James is, " Is any afflicted, let him
pray." (v. 13.) David begins his great penitential
Psalm with a supplication for mercy ; " Have mercy
upon me, O God." Mercy is the great remedy for
misery. We need it both because we are miserable, and
.because we are sinners ; and all the Litanies extant, as
Avell as our own, have begun with the supplication,
" Lord have mercy upon us, miserable sinners."
The design of the people's repeating the whole verses
after the minister is, that every one may first implore
to be heard in his own words ; wMch when they have
obtained, they may leave it to the Priest to set forth all
their necessities to Almighty God, they themselves de
claring their assent to every petition as he delivers it.
After having thus reflected on the importance of this
solemn invocation, it remains that we further consider
what are our views of our ownselves, and what are
our feelings when we offer its reiterated petitions for
mercy. Do we really feel ourselves to be miserable sinners ?
And has our prayer for mercy proceeded from unfeigned
lips ? To know these things, is of much greater impor
tance than many persons seem to be aware of. If sin
cerity and uprightness of heart are necessary in our
dealings with men, much more must they be re
quisite in our intercourse with God. His eye pene
trates the inmost recesses of the heart. He sees through
every disguise. All things are naked and o$en to his
view; and he has solemnly engaged to reward every
man according to Ms works. Let us not mock him,
then, by using these solemn words without meaning.
Let us beware how we dissemble with him, or act the
part of the hypocrite before one who searcheth the
heart and trieth the reins. Let us humble ourselves
under a deep sense of our misery and our guilt, and
with sincerity, with contrition, and with the most anx
ious solicitude, implore him to "have mercy upon us
miserable sinners."
On the other hand, if we have come into his pres
ence with a due sense of our unworthiness, with our
hearts in unison, with our words, and have felt the spir
it while we adopted the sentiment of the poor publican,

vengeance of our sins: spare us, good Lord,
spare thy people, whom thou hast redeemed
with thy most precious blood, and be not angry
with us for ever : (4.) .
" God be merciful to me a sinner :" if we have had
those views of ourselves as transgressors against God,
which have taught us to walk humbly with him, and to
build all our hopes of pardon on the stability of that
covenant, which is ordered in all things and sure ; then
we have reason to believe that our petitions will bo
heard ; that we have an interest in the divine mercy ;
that our sins will be blotted out, and that our iniquities
will be forgiven. If this be our case, we may go on
our way rejoicing — praising God from day to day for
the blessings of redemption, the dispensations of his
grace, and the treasures of his mercy, till we are con
ducted in safety to his everlasting kingdom.
But if we have never yet served God with our heart ;
and feel no anxiety, no painful apprehensions with re
gard to the event, it is high time that we should be
roused from our stupid indifference. Let us reflect on
the awful situation of those who die in their sins. Hav
ing wasted their time and abused their talents ; having
neglected or despised the means of grace, and filled up
the measure of their iniquities, they abide under the
displeasure of the Almighty, and there is nothing re
vealed to them in the world to come, but indignation
and wrath, tribulation and anguish. But, who can
bear the thought of never-ending misery? Who can
dwell with everlasting burnings ? To say that we in
tend to awake, and take the matter into consideration,
will not be sufficient. We have, perhaps, been intend
ing this for years past. " Now is the accepted time ;
now is the day of salvation." " To day if ye will hear
his voice, harden not your hearts." Let us acknowl
edge our guilt, and lament it before God. And may
this be the language of our hearts, as well as our
mouths, " 0 holy, blessed, and glorious Trinity, three
persons and one God, have mercy upon us, miserable
sinners." t. c. b.
(4.) THE DEPRECATIONS.
When we have opened our way to the throne of
Grace, by the preceding Invocation, we next proceed
to make our more particular requests. And because
we are more affected by the fear of impending evils,
than we are by the desire of future good, we seek to be
delivered from threatened pumshments, before we can
ask, with a serene mind, for the blessings wliich we
need. Those supplications in our Litany, by which
we seek deliverance from evils, are called deprecations ;
and are a paraphrase and enlargement of the petition in
the Lord's Prayer — " Deliver us from evil."
The Deprecations are all addressed to the second
person of the Trinity, the Son of God ; whom we are
directed to lionour, even as we honour the Father, and
whom all the Angels qf God are commanded to worship.
— In what admirable expressions of lowliness and hu
mility, in what affecting and devout language do we
open our suit for mercy and forgiveness ! " Remem
ber not, Lord, our offences, nor the offences of our
forefathers ; neither take thou vengeance of our sins."
To remember sin, is to punish, or take vengeance for

THE LITANY.

59

Spare us, good Lord.
From all evil and mischief ; from sin ; from
the crafts and assaults of the devil ; from thy
wrath, and from everlasting damnation ;
Good Lord, deliver us.
From all blindness of heart ; from pride,
vain glory, and hypocrisy ; from envy, hatred,
and malice, and all uncharitableness ;
it ; consequently not to remember it, is to forbear pun
ishment, or to pardon it. The expression is figurative,
like many others ; but the meaning is plain, and is il
lustrated by many passages in the sacred writings.
" I will forgive their iniquity," says the Lord, speak
ing of the new Covenant, " and I will remember their
sin no more." (Jer. xxxi. 34.) When we say " Re
member not Lord our offences," it is in effect to pray,
" Forgive us our trespasses ;" and the petition should
never be offered up without a sincere resolution and
promise of forgiving those that have trespassed against
us. — We not only seek the forgiveness of our own sins,
but we further beseech God that he would not visit up
on us " the offences of our forefathers." In the second
commandment, the Almighty speaks of himself, as
"visiting the iniquity ofthe fathers upon the children,
unto the third and fourth generation," and there are
many other expressions in the Scriptures of a similar
import. Yet we are told elsewhere, that "the soul
that sinneth, it shall die : — and that the son shall not
bear the imquity of the father." (Ezek. xviii. 20.)
These seemingly contradictory passages are not in
reality inconsistent with each other. For, by a care
ful examination, we shall find that whenever God de
nounces any punishment upon a people for the sins of
others, whether it be for the " offences of their fore
fathers" or their cotemporaries, we are always to un
derstand by it some temporal punishment, or national
calamity ; in which the righteous and the wicked, are
commonly alike involved. But when he declares that
every man shall bear the consequences of his own ini
quity, and die for his own sin, as in the passage just
quoted, we are to understand the threatening as refer
ring chiefly to the future and eternal punishment of sin
in the life to come ; when none shall suffer for the of
fences of others, but God " will render to every man
according to his deeds." When, therefore, we pray
that God will " not remember the offences of our fore
fathers," we are to confine .our thoughts to temporal
evils and judgments ; which we beseech him not to
send upon us for their sins, any more than for our own.
But the most material part of this deprecation is
where we beseech God not to "take vengeance of our
sins.'.' When vengeance is ascribed to God, as it
sometimes is in Scripture, we are not to suppose that
the all-perfect Being is actuated by anger or revenge,
as we frail mortals are. lt is only a way of speaking
accommodated to our capacities, and intended to de
note the justice and certainty of his punishment for sins
unrepented of. And since no repentance of ours can
merit, or give us any claim to forgiveness, we beseech
our God and Saviour to " spare us," not for our own
sakes, but as having been " redeemed with his most

Good Lord, deliver us.
From all inordinate and sinful affections ;
and from all the deceits of the world, the flesh,
and the devil ;
Good Lord, deliver us.
From lightning and tempest ; from plague,
pestilence, and famine ; from battle, and mur
der, and from sudden death ;
precious blood ;" and on that account we pray that he
will not " be angry with us forever ;" and that what
ever punishments he may be pleased to inflict upon us
in this life, he will " not deliver us into the bitter pains
of eternal death." And let the whole Congregation
humbly and devoutly say, " Spare us, good Lord."
The Deprecations which follow are made for deliver
ance from two general kinds of evil ; the evil of sin,
and the evil of punishment ; and we begin the next pe
tition with two general words which comprehend both :
for evil and mischief signify wickedness and misery.
And as the first is caused by the crafts and assaults of
the Devil, so the second is brought upon us by the just
wrath qf God here, and completed, by everlasting dam
nation hereafter. — Therefore we desire to be delivered
both from sin and the punishment of it ; as well from the
causes that lead to it, as from the consequences that fol
low it.
After we have thus prayed against sin and misery in
general, we proceed to deprecate those particular sins
to which our corrupt nature is most inclined. Of these
some have their seat more especially in the mind, while
others are more particularly manifested in the body.
As all sins have their origin in the heart, we begin
with those that are especially of this class ; enumerat
ing first those which concern ourselves, and secondly
those which concern our neighbours. Of the former
class are blindness qf heart, pride, vain-glory, and hy
pocrisy ; which are united together in this deprecation
because they are nearly related in the heart.
" Blindness of heart," is rather a general bad dis
position and depravity of the mind, than any particu
lar species of sin, and it is placed at the head of this
catalogue of vices because it is the source and fountain
from whence the others flow. As "the light of thc
body is the eye," so the divine Spirit is the light of the
soul ; and since Christ gives us that spirit, he is there
fore called "the true light, which lighteth every man
that cometh into the world." But if we will not be
guided by this light, if we will " quench the Spirit,"
and put out this " candle of the Lord," how great will
be our darkness ! The blindness which is at. first wil
ful, may, if persisted in, become judicial : And if God
should " give us over to a reprobate mind," it would
be the just and proper punishment of having " loved
darkness rather than light."
In the list of sins which follows, pride holds the first
place. In the language of scripture, this does not im
port merely an haughty, insolent carriage of ourselves
towards one another, but a proud disposition of the
heart towards God. It is said of Nebuchadnezzar,
that "his heart was lifted up, and his mind hardened
in pride." (Dan. v. 20.) And we have a striking in-
16

60

THE LITANY.

Good Lord, deliver us.
From all sedition, privy conspiracy, and re
bellion ; from all false doctrine, heresy, and
schism ; from hardness of heart, and contempt
of thy Word and Commandment ;
Good Lord, deliver us.
stance of this vice in the famous parable of the Phari
see ; who " trusted in himself that he was righteous,"
and daringly boasted of his righteousness to God. The
conclusion wliich our blessed Lord derives from this
parable well deserves our attention : " Every one that
exalteth himself shall be abased ; and he that humbleth
himself shall be exalted." (Luke xviii. 14.)
After pride, follows vain-glory, its usual attendant.
Boasting, which is one species of vain-glory, is de
clared in scripture to be directly opposite to the spirit
of Christianity. " Where is boasting ?" says St. Paul ;
" It is excluded." (Rom. iii. 27.) — But this phrase is
sometimes used to signify an immoderate desire of the
applause of others ; and in this sense it indicates a tem
per no less unlike the spirit of the Gospel than boasting.
" Let us not be desirous of vain-glory," says St. Paul :
or to render the passage more literally, " Let us not
be vain-glorious." (Gal. v. 26.) And again, "Let
nothing be done through strife, or vain-glory." (Phil.
ii. 3.) — Under proper restrictions, indeed, a desire of
praise (that is, a desire that our conduct should be ap
proved by the wise and the good) is blameless. It is
when the feeling is carried to excess that it becomes crim
inal : Itis when we "love the praise of men more than the
praise of God" — When we " receive honour one of anoth
er, and seek not the honour that cometh from God only."
Hypocrisy is a sin that we may well pray to be de
livered from. It carries with it the idea, not only of
self-deceit, and the intention of imposing on the world,
but also the profane design of mocking God ; and it is a
most daring affront to his omniscience : — As if he who
formed the heart, should not see into its recesses :
As if he who knoweth the thoughts of man, should not
pumsh their deceitful imaginings. No man is loaded with
more reproach and scorn in this world than the detected
hypocrite : " What then shall be his hope," says the
pious Job, "when God taketh away his soul ?"
From those sins of our hearts, which are in a pecu
liar manner offences against God, we pass on to those
which more directly respect our neighbour ; such as
"envy, hatred, and malice, and all uncharitableness."
But though these sins more especially affect our neigh
bours, they are no less offences against God than the
others. And when we pray to be delivered from them,
it is not a. mere deprecation of the effects of these pas
sions as they exist in others, but a prayer that we may
be delivered from the dominion of them in our own bo
soms. It is in effect, to pray God " to pour into our
hearts that most excellent gift of Charity, the very bond
of peace and of all virtues ;" and to which tlie sins here
enumerated are directly opposed. For "charity en-
vieth not — rejoiceth not in iniquity, but rejoiceth in
the truth." St. Paul ranks envyings with murders,
and includes them in the list of those heinous sins,
which he informs us are "the wol'ks of the flesh;"
and of wMch he tells us, that they who are guilty of

By the mystery of thy holy Incarnation ;
by thy holy Nativity and Circumcision ; By
thy Baptism, Fasting, and Temptation ;
Good Lord, deliver us.
By thine Agony and bloody Sweat ; by thy
Cross and Passion ; by thy precious Death and
them "shall not inherit the kingdom of God." (Gala
tians, v. 21.)
In the same catalogue of sins we find hatred, which
in the Litany follows envy, as its inseparable compan
ion. This sin is no less contrary to the love of God,
than it is to the love of our neighbour. *' If a man say,
I love God, and hateth his brother, he is a liar:"
(1 John iv. 20.) And again, "whosoever hateth his
brother is a murderer ; and ye know that no murderer
hath eternal life abiding in Mm :" (chap. iii. 15.)
After hatred, comes malice; by which we may un
derstand, a settled, confirmed, inveterate hatred; as
distinguished from the sudden effusions of anger or
passion. This sin, too, is condemned by the Apostle,
and ranked hy him among crimes of the deepest dye ;
such as wrath, blasphemy, envy, and the like. (Col. iii.
8, &c.) It is more dangerous than hatred, because it
shrouds itself in secrecy and subtilty. It unites the
craft of the fox with the cruelty of the tiger. It poisons
the soul that cherishes it, and drives all serenity and
happiness from the bosom. The malicious are said to
"devise iniquity and work evil upon their beds ;" and
"they sleep not," says Solomon, "except they have
done mischief."
The last sin we deprecate in this petition is unchar
itableness. This sin is of as comprehensive a nature
as its opposite virtue ; for it includes not only the gross
er sins of "envy, hatred, and malice," but also every
lesser violation of that love, which is " the fulfilling of
the law." That notion of uncharitableness, which
limits its signification to a want of liberality, or to
censoriousness, is far too narrow* and imperfect. The
scriptures use the word charity, to denote the whole
of our duty to one another ; and whatever is contrary
to this, may properly be called uncharitableness. All
unkindness, therefore, whether in thought, word, or
deed ; all quick resentment and lasting anger ; all
harsh judgment, and evil-surmisings ; all arrogance,
and insolence ; all contemptuous and reproachful Ian-'
guage ; all calumny and detraction ; all excessive
wrath, even when we are justly provoked ; all selfish
ness, and want of compassion to the poor, the afflicted,
and the miserable; all these, are transgressions against
the great law of Charity, and arc to be deprecated in
this petition. — "From all blindness of heart," then,
" from pride, vain-glory, and hypocrisy ; from envy,
hatred, and malice, and all uncharitableness ;
Good Lord deliver us."
In the next place : — Although all wickedness begins
in the heart, yet it does not always end there. And
as it spreads further into thc actions of our lives, our
supplications must pursue it, and seek deliverance from
its defilements. Accordingly, our next petition begins
with a prayer for deliverance " from all inordinate and
sinful affections." The phraseology is here altered
from the English book; but we evidently refer to those

THE LITANY.

61

Burial ; by thy glorious Resurrection and As
cension ; and by the coming of the Holy Ghost ;
Good Lord, deliver us.
In all time of our tribulation ; in all time
sins which St. Paul places first, among the "works of
the flesh ;" (Gal. v. 19 :) sins which are condemned
by the light of reason ; and which are positively for
bidden by the laws of God, and threatened with his
severest judgments.
But that we may include-all sorts of sins, both small
and great, we further pray that God would deliver us
from all the temptations which lead to them — " all the
deceits of the world, the flesh, and the devil." — All
wickedness is deceit ; for it promises more than it ever
performs, and holds out to us hopes of happiness which
it never realizes. "The world, the flesh, and the
devil," are the great disturbers of our peace, the au
thors of our misery, and the great enemies of our sal
vation ; and to their allurements and suggestions, all
our sins may be traced. Though we solemnly re
nounce them at our baptism, yet they still follow us,
and seek to deceive us. The world presents its objects
of allurement without ; the flesh meets them with its
desires within ; and the great enemy of our souls takes
advantage of the propensities of both. Since then,
these are the great enemies which war against our souls,
we must fight manfully against them.
By the world, we are to understand the wicked men,
the base principles, the vile practices, and the evil ex
amples of the world. These constitute what the scrip
tures style, "The wicked world," and " TMs wicked
world." By these, the unwary are seduced into sin.
By these, they are led into present guilt, and future
destruction. Among these " deceits of the world," are
the deceitfulness of riches, the allurements- of power,
of fame, and of pleasure. These the world presents in
all the charms of attraction, and would have us con
sider them as our chief good; while it conceals the
cares, the anxieties, and troubles which are their in
separable attendants. And as the world deceives us
by its allurements, so likewise it often deters us by its
favours from the performance of our duty. With great
reason, then, do we pray to be delivered from its in
fluence. By "the deceits ofthe flesh," we are to understand
the corrupt passions and appetites of our nature. Had
man preserved his innocence, we might have safely
followed their dictates. But in our fallen state, they
are dangerous and deceitful guides, and if not checked
and overruled by religion, they will lead us to our
ruin. Well, therefore, does St. Peter exhort us to
" abstain from fleshly lusts which war against the soul."
But we wrestle not only against flesh and blood, but
against principalities and powers, against the rulers of
the darkness of this world, against spiritual wicked
ness in high places. We are therefore taught to depre
cate those deceits of the devil, by wliich he is continual
ly endeavouring to seduce us from our allegiance to
God, and to allure us to our destruction. The world
and thc flesh are indeed the most common instruments
which he uses to effect our ruin, but there are certain
devices which are his more immediate suggestions.

of our prosperity ; in the hour of death, and
in the day of judgment ;
Good Lord, deliver us.
We sinners do beseech thee to hear us, O
Thus he tempts the humble christian to despair ; and
Mm that is strong in faith to presumption. He tempts
those who are prosperous in the world, to pride and
arrogance ; and those who are in needy circumstances,
to murmuring and impatience. He persuades the, gay
and the dissipated, to consider the religion of the gos
pel as a mere fable ; and the final judgment and the
torments of hell, as the cunning devices of priestcraft.
Let us then guard carefully against all his snares, and
when we present ourselves at the throne of grace, let
us present this request with all possible earnestness
and sincerity, — " From all inordinate and sinful affec
tions, and from all the deceits of the world, the flesh,
and the devil ; Good Lord deliver us."
. But it is in vain for us to pray for deliverance from
evil, unless we ourselves earnestly strive to avoid it.
If we are living in the habitual indulgence of those sins
which we profess to deprecate, without using any ef
forts, any exertions, or any sincere prayers to be de
livered from their dominion, our profession of religion
is a mere formality, our faith is vain, we are yet in
our sins, and our heartless petitions are a mockery
against heaven. We may comfort ourselves with the
reflection that our evil thoughts and secret crimes are
unknown to those around us ; but God knoweth the
heart. And the time is fast approaching, when every
secret work shall be brought to light, and when the
impenitent workers of iniquity shall perish. Let us,
then, be watchful against the subtle attacks of our
spiritual enemies ; let us be diligent to co-operate with
the assistance vouchsafed to us from above ; and let
us fervently and devoutly beseech God, " mercifully
to look upon our. infirmities, and in all our dangers
and necessities,, to stretch forth his right hand to help
and defend us, through Jesus Christ our Lord. Amen."
But while we thus humbly implore our merciful Sav
iour to deliver us from the guilt of our transgressions,
and to preserve us from the violation of his divine pre
cepts, we cannot but be conscious that we have no mer
its or worthiness of our own to plead in our behalf.
We therefore appeal to the all-sufficient merits of the
Redeemer himself, and urge our supplications by .plead
ing all that he has done and suffered for us. We en
treat him "by the mystery of his holy incarnation and
nativity" — the amazing instance of his love and good
ness, when he divested himself of his divine bliss and
glory, and submitted to be born of a virgin, and to be
come man for our sakes : " by his circumcision and
baptism," — whereby he fulfilled all righteousness, and
exhibited a pattern of perfect obedience to all the laws
and ordinances of God : " by his fasting," — in which
he endured the misery of extreme hunger and thirst,
denying himself the use of the good things of God, to
expiate our abuse of them ; and "by his temptation,"
or conflict with Satan, — to which he graciously conde
scended, that he might teach us how to resist tempta
tion, and that he might be able to succour them that are

62

THE LITANY.

Lord God ; and that it may please thee to rule
and govern thy holy Church universal in the
right way ; (5.)
We beseech thee to hear us, Good Lord.
That it may please thee to bless and pre
serve all Christian Rulers and Magistrates ;
giving them grace to execute justice, and to
maintain truth ;
tempted, being touched with the feeling of our infirmi
ties. We entreat him " by his agony and bloody
sweat," — when in the garden of Gethsemane, he un
derwent the most excruciating pains of body, and an
guish of soul for our sins : " by his cross and passion,"
whereby he has redeemed us from the curse of the law,
being made a curse for us, and suffering the torments
wMch we deserved : "by his precious death," — which
was a full, perfect, and sufficient sacrifice, oblation, and
satisfaction for the sins ofthe whole world : "by his
burial," — which was a further evidence of his great hu
mility, in stooping to the grave, that he might redeem
us from the power of it : "by his glorious resurrec
tion," — whereby he has given us a pledge of our own
resurrection, and restoration to everlasting life : "by
his ascension" to heaven, — where he has gone to pre
pare a place for us : and "by the coming of the Holy
Ghost," — which he dispenses, to comfort and support
us, to guide us into all truth, and to direct us in the
way of our duty, until his second coming to judgment.
Solemn obsecrations of this kind, often occur in the
holy scriptures ; and the compilers of our Litany seem
to have had a particular view to them in the passages now
under consideration. We find the Apostles urging the
primitive Christians to the performance of religious
duties, by motives taken from all that was esteemed
most dear and sacred. St. Paul beseeches the Romans,
"by the mercies of God." He entreats the Corinthi
ans, " By the meekness and gentleness of Christ." He
urges the Philippians, " By the bowels and consolations
of Christ;" and solicits the Thessalonians, "By the
coming of our Lord Jesus Christ." And there seems
to be no reason why the same considerations may not be
humbly urged in prayer, which are made the ground of
importunate address.
Accordingly the Church instructs us to seek "deliv
erance from evil" by all those powerful and prevailing
motives which have been recited ; that through the effi
cacy of the Saviour's intercession, and the assistance of
Ms spirit, we may reap the benefits of all that he has
done and suffered for us. And so careful is our Church,
on every occasion, to direct our thoughts to the merits
of Christ, as the sole foundation of our hope and con
fidence: — inestimable merits! which are not confined
merely to his death and passion on the cross, but ex
tend to, and include, the whole mystery of his love,
from his conception by the Holy Ghost, to his ascen
sion to the right hand of God, and the mission of the
Comforter from heaven ! With what feelings of grati
tude and joy, must the devout soul meditate on all the
instances of divine love, which are here enumerated ?
And with what full assurance of faith may wc offer up
the succeeding and last petition for deliverance from

We beseech thee to hear us, Good Lord.
That it may please thee to illuminate all
Bishops, Priests, and Deacons, with true
knowledge and understanding of thy Word ;
and that both by their preaching and living
they may set it forth, and show it accord
ingly ;
We beseech thee to hear us, Good Lord.
evil ? where we implore our merciful Saviour, to " de
liver us" " in all time of our tribulation," when we
most need his aid ; " in all time of our prosperity,"
when we are least inclined to seek it; "in the hour of
death," when we shall experience the last of the evils
of the present state ; and undergo our last struggle
with thejpowers of darkness ; and above all, " in the
day of judgment," that then we may be delivered
from everlasting misery, hear the absolving sentence
of our Judge and Saviour, and be received into the
heavenly mansions of bliss and glory. t. c. b.
(5.) THE INTERCESSIONS.
These are petitions for good ; in wliich we implore
the divine blessing on ourselves, on our Church and
country, on the whole Church of Christ, and on all
mankind. — The first intercession commences with an
humble petition for audience of God, and contains a
prayer for the universal Church. " We sinners do be
seech thee to hear us, 0 Lord God ; and that it may
please thee to rule and govern thy holy Church univer
sal, in the right way." — When it is written that " God
heareth not sinners," we are to understand impenitent
sinners ; but the humble and contrite sinner, who ap
proaches God with a penitent heart and a sincere faith
in the merits of his Son, will ever find audience and
acceptance with him. Such the Church supposes us to
be, when she supplies us with this petition. In the
second part of the intercession, where she instructs us
to pray that the divine guidance and protection may be
extended to the universal Church, we are to implore
that it may be preserved in the profession of true and
sound doctrine, in union with itself and in continual
holiness. But, neither the sentence, nor the sense of
intercession is completed, till the people add their re
sponse, " We beseech thee to hear us, good Lord,"
and the pauses and tones of the reading, throughout
the intercessions, should be in conformity with this con
struction. We next implore the divine blessing and grace upon
our civil rulers, that they may be disposed and enabled,
" to execute justice and to maintain truth ;" or, as it
is more fully expressed in the prayer for the Church
militant, "to maintain God's true religion and virtue."
And how much tlie promotion of these great ends de
pends upon the faithfulness of our rulers and magis
trates, is too obvious to require a comment.
The ministers of the sanctuary next become the sub
ject of our prayers. We beg of God, that they may be
so enlightened in the knowledge of divine things, that
the whole body of the Church may be edified by the
spirituality of their instructions, and the holiness of
their lives. This is agreeable to the injunctions of the
Apostle ; " Brethren, pray for us, that the word of the

THE LITANY.

63

That it may please thee to bless and keep
all thy people ;
We beseech thee to hear us, Good Lord.
That it may please thee to give to all Nations,
unity, peace, and concord ;
We beseech thee to hear us, Good Lord.
That it may please thee to give us an heart
to love and fear thee, and diligently to live
after thy Commandments ;
We beseech thee to hear us, Good Lord.
That it may please thee to give to all thy
people increase of grace, to hear meekly thy
Word, and «to receive it with pure affection,
and to bring forth the fruits of the Spirit ;
We beseech thee to hear us, Good Lord.
That it may please thee to bring into the
way of truth, all such as have erred, and are
deceived ;
We beseech thee to hear us, Good Lord.
That it may please thee to strengthen such
as do stand, and to comfort and help the weak-
hearted, and to raise up those who fall, and
finally to beat down Satan under our feet ;
Lord may have free course, and be glorified !" and it is
also in conformity with the practice of the Christian
Church, in every age. As a watchman, who is set for
the defence of the gospel, and a steward of the manifold
grace of God, the station of the Christian minister is aw
fully responsible. It is responsible as it respects himself,
as it respects the people of his charge, and as it respects
the great cause which he is commissioned to advance.
Nothing, but the assistance of divine grace, can enable
Mm to fulfil its duties with faithfulness and usefulness :
and this is to be sought and obtained, only by his own
prayers, and the intercessions of the people in his behalf.
All, therefore, who have any regard for the success of
the Gospel, or any concern for their own spiritual wel
fare, should unite fervently in the petition to the Al
mighty, "That he would illuminate all Bishops, Priests,
and Deacons, with true knowledge and understanding
of his word ; and that both by their preaching and liv
ing, they may set it forth, and show it accordingly."
After having prayed for our civil rulers and spiritual
guides, we offer up a petition for all the people, re
commending them to the divine blessing and protection.
And we moreover pray God to "give to all nations,
unity, peace, and concord ;" that, in the language of
the prophet, " they may beat their swords into plough
shares, and their spears into pruning-hooks ; that na
tion may not lift up sword against nation, nor learn
war any more." — And while we thus pray for universal
peace and concord, how diligent and careful should we
be in promoting it ourselves ! in suppressing and pre
venting, as far as we are able, all strife and animosity,
and whatever may tend to destroy private harmony or
disturb the public peace.

We beseech thee to hear us, Good Lord.
That it may please thee to succour, help,
and comfort all who are in danger, necessity,"
and tribulation ;
We beseech thee to hear us, Good Lord.
That it may please thee to preserve all who
travel by land or by water, all women in the
perils of child-birth, all sick persons, and young
children, and to show thy pity upon all prison
ers and captives ;
We beseech thee to hear us, Good Lord.
That it may please thee to defend, and pro
vide for, the fatherless children, and widows,
and all who are desolate and oppressed ;
We beseech thee to hear us, Good Lord.
That it may please thee to have mercy upon
all men ;
We beseech thee to hear us, Good Lord.
That it may please thee to forgive our* ene
mies, persecutors, and slanderers, and to turn
their hearts ;
We beseech thee to hear us, Good Lord.
That it may please thee to give and preserve
The four succeeding petitions are for spiritual bles
sings. They are very pertinently expressed, and af
ford us ample matter for meditation. The first in or
der, leads our thoughts to the source of all our evils,
the corruption of the heart ; and directs us to apply to
the fountain of all holiness, to cleanse and sanctify it ;
" to give us an heart to love and fear God, and diligent
ly to live after his commandments." This is equiva
lent to the expression of the Psalmist, " Create in me
a clean heart, 0 God, and renew a right spirit within
me." The love and the fear of God are every where set
forth in scripture, as the true principles of Christian
obedience ; and they are so far from being inconsistent
with each other, that they are really inseparable ; the
one deterring us from sin, and the other, exciting us to
virtue and righteousness.
But we must not rest here. For however well dis
posed our hearts may be for the present, we shall soon
relapse into our former sins, without the constant as
sistance of the Holy Spirit. We therefore proceed to
ask of our Heavenly Father, and that not for ourselves
only, but for " all his people, increase of grace, to hear
meekly his word, and to receive it with pure affection ;"
esteeming it infinitely superior to all that is taught in
the fallible systems of human moralists, and cherishing
a hearty desire of being enlightened by its revelations,
and improved by its instructions : and that, making it
the constant and only rule of our actions, we may be
enabled " to bring forth the fruits of the spirit." Here,
as in other parts of our Liturgy, we cannot help ad
miring the correctness with which the rule of our duty
is delineated. Equally avoiding the errors of deism,
and the delusions of fanaticism, it teaches us nothing

64

THE LITANY.

to our use the kindly fruits of the earth, so
that in due time we may enjoy them ;
about the " moral fitness of things," nor does it refer
us to imaginary impulses and extraordinary inspira
tions. It directs us to tlie Word of God, as the only
rule of faith and practice ; and while it inculcates the
necessity and the efficacy of divine grace, it still refers
us to this written word, admonishing us to hear it
meekly, and to receive it affectionately, that we may
be fruitful in every good work.
Our next petition is, " that it may please God to
bring into the way of truth, all such as have erred and
are deceived ;" an intercession of the same import with
that contained in the last Collect for Good Friday,
where we pray for the conversion of " all Jews, Turks,
Infidels, 'and Heretics." For these then, and for all
who are unhappily misled by the spirit of error, and
delusion, let us offer up our fervent prayers to the com
mon Lord and Father of all men, that it may please
him to have mercy upon them, to pity their ignorance
and hardness of heart, to bring them into the light of
his truth, and to guide them in the way of holiness
and salvation.
The Scriptures sometimes represent our present con
dition as a state of warfare. They describe us as
contending under Christ, the great Captain of our sal
vation, against our three grand enemies, the world, the
flesh, and the devil. It is in allusion to this state of
warfare, that the succeeding petition is framed. We
implore the aid and protection of God, in behalf of the
several members of his Church militant; beseeching
him " to strengthen such as do stand," such as remain
firm in the principles of their faith, and constant in the
practice of their duty : "to comfort and help the weak-
hearted," who are weary and fearful, despairing of vic
tory, and almost ready to yield to their spiritual ene
mies : "to raise up those who fall;" those who are
overthrown, but not vanquished; who have yielded
to many temptations, but are not hardened in iniqui
ty : and finally " to beat down Satan under our feet,"
that whatever difficulties it may be our lotto encounter,
or whatever temporary advantages the adversary may
gain over us, the strength of God may be made perfect
in our weakness, and that all our spiritual enemies be
ing overcome, we may come off more than conquerers,
through him that hath loved us. The scriptures every
where teach us, that "in God alone is our salvation;
that he is the rock of our strength ; and that our refuge
is in God." The most firmly established Christian has
no security, except he is protected by the shield of the
Lord, and supported by his arm : the weary and faint
hearted, have no real consolation, and no effectual as
sistance, but what is communicated to them from the
God of all comfort : the backslider can have no hope of
being recovered from his apostacy, but tiirough the aid
of the quickening influences of the Holy Spirit ; nor
have those who are harrassed and led captive by the
evil one, any prospect of finally triumphing over their
spiritual enemies, but by the assistance of him who
hath bruised Satan under his feet. Frail and dependant
as we are, let us then seek for aid where all sufficiency
resides ; then may we say, " The Lord is my light and

We beseech thee to hear us, Good Lord.
That it may please thee to give us true re-
my salvation ; whom shall I fear ? The Lord is the
strength of my life ; of- whom shall I be afraid ?"
In the preceeding Intercessions, we have made sup
plications for the supply of our spiritual wants. We
now turn our prayers to those which relate more imme
diately to the body ; beseeching God, who alone is our
refuge and strength, and is a very present help in
trouble, "to succour, help and comfort, all who are
in danger, necessity, and tribulation." In a more par
ticular manner, we pray for the preservation of all
"travellers," " all women in the perils of child-birth,"
" all sick persons, and young^ children :" We pray for
the " prisoner," and the " captive ;" for the " orphan,"
and the "widow;" and in general, for " all that are
desolate and oppressed." — While, then, we recommend
these to the care and mercy of God, let us ever be
mindful to accompany our prayers with our good
deeds : Let us remember that to visit the fatherless and
widows in their affliction, and to assist and relieve the
distressed, is a principal part of true religion, and a
peculiar and indispensable duty of a disciple of Christ.
The next petition is one of the shortest, but the most
comprehensive of all ; " that it may please God to have
mercy upon all men." This prayer, which is the dic
tate of reason and humanity, is in perfect accordance
with the scriptures. These teach us that the God and
Father of all men, is good to all ; that his tender mer
cies are over all his works ; and that his blessed Son
has tasted death for every man. Our prayers, there
fore, should not be limited by any imaginary decree of
absolute reprobation, but our charity should be co-ex
tensive with the mercy and goodness of God.
In the same spirit of true Christian benevolence, and
in conformity with the practice as well as the precepts
of our divine Redeemer, we proceed to pray even for
our " enemies, persecutors, and slanderers ;" that it
may please God "to forgive them, and to turn their
hearts." And this petition we offer, not so much for
our own sakes, and our own relief, as on their account;
that, their hearts being changed, they may be restored
into a state of salvation ; which no man can be in who
lives in hatred and enmity, or who persecutes or slan
ders his neighbour: for "he that loveth not his broth
er, abideth in death."
The intercession which follows, seems to be taken
from a petition in the Lord's Prayer : for when we be
seech our heavenly Father " to give and preserve to our
use the kindly fruits of the earth, so that in due time
we may enjoy them," it is in effect to say, " Give us
this day our daily bread." This pious supplication
acknowledges God as the giver and preserver of all
good things ; which were first created by his Avord,
before there were any second causes to produce them,
and which are still preserved and continued to us
by his all-powerful and bounteous hand. He visiteth
the earth and watereth it, and bringeth forth food out
of it : He prcpareth the corn to cover the valleys, he
clotheth the pastures with flocks, and crowneth the
year with his goodness ; filling our hearts with food
and gladness. But let us remember that he can, with

THE LITANY.

65

pentance, to forgive us all our sins, negligences,
and ignorances, and to endue us with the grace
of thy Holy Spirit, to amend our lives accord
ing to thy holy Word ;
We beseech thee to hear us, Good Lord.
Son of God, we beseech thee to hear us.
Son of God, we beseech thee to Hear us.
O Lamb of God, who takest away the sins
of the world ;
equal ease, turn the rivers into a wilderness, and the
water-springs into a dry ground ; that he can change
a fruitful land into barrenness, for the wickedness of
them that dwell therein, and that except the Lord bless
the earth, their labour is but vain that cultivate it.
The next Intercession, is the most important in the
Litany. In it we beseech God " to give us true repent
ance, to forgive us all our sins, negligences, and igno
rances, and to endue us with the grace of his Holy Spir
it, to amend our lives according to his holy word." —
True repentance is a primary condition of the forgive
ness of our sins, and in the scripture sense of this duty,
it is no light or transient work. It imports a sincere
change of mind ; a turning from sin, with an abhor
rence of its evil nature, and dreadful tendency. It is
attended with deep humility and sorrow of heart, and
it terminates in the reformation both of the heart and
life. — In that part of the intercession which relates
to our forgiveness, we notice a threefold distinction ;
" sins, negligences, and ignorances." By the first may
be understood our more gross and deliberate trans
gressions, which should fill us with the deepest sorrow
and remorse. By the second, those lesser sins into
which we daily fall, through inadvertency, careless
ness, or surprise; and which should be sincerely re
pented of, that we may be daily renewed in the spirit
and temper of our minds. And by the third, those ig
norances which are only so far criminal as they are
voluntary, or attributable to a neglect of the proper
means Of obtaining knowledge. For all our various
and multiplied offences, we must daily ask forgiveness ;
beseeching God that he would " endue us with the grace
of his Holy Spirit, that we may amend our lives accord
ing to his Holy Word." Without the help of this grace
we can do nothing. Our mind is naturally blinded by
sin, our judgment is corrupt, and our will perverse.
It is the Holy Spirit only that can enlighten our minds,
and renew and sanctify our hearts ; and without his
renovating influences we shall remain dead in tres
passes and sins. But, thanks be to God ! we have a
sure word of promise that this assistance of the Spirit
shall be giyen to all who ask it. With what sincerity
and fervency ought we then to pray for the graces of
the Holy Spirit, to guide us into all truth necessary to
our salvation, and to enable us to regulate our lives ac
cording to the dictates of God's holy word.
After we have gone through the preceeding depreca
tions and intercessions, the Church endeavours to raise
our desires of audience and acceptance to the Mghest
possible fervency. For this purpose she has furnished
us with a few earnest and affectionate petitions, to be
littered, with a pious sort of emulation, alternately by

Grant us thy peace.
0 Lamb of God, who takest away the sins
of the world ;
Have mercy upon us.
^[ The Minister may, at his discretion, omit
all that follows, to the Prayer, " We hum
bly beseech thee, O Father," fyc. (6.)
[ O Christ, hear us. (7,)
the Minister and people. In the importunity of our de
votions, we implore the Redeemer, by his divinity, as
the " Son of God," to hear our prayers. And we in
voke him by his humanity and sufferings, as the " Lamb
of God that taketh away the sins of the world," to
" grant us his peace, and to have mercy upon us."
t. c. B.
(6.) Here the Rubrick in our American Service per
mits us to pause, and to pass over a part of the Litany
which is commonly called the Supplications, till we
come to the last prayer. But the discretionary part
is so excellent and so fervent, that it will seldom be
omitted, unless there is some imperious necessity for
abridging the service. And in those Congregations
where it is thought expedient generally to omit it, pro
priety would seem to dictate the use of it, on all the
more solemn seasons ofthe Church. t. c. b.
(7.) THE SUPPLICATIONS.
The part of the Litany which is termed The Suppli
cations, was compiled from more ancient services about
six hundred years after Christ, when the barbarian
nations began to overrun the christian countries : but if
we consider the troubles of the Church militant in every
age, and the enemies with whom the good man is con
stantly environed, we shall perceive that this part of
the service is proper and pertinent at all times.
The supplications commence, like the beginning of
the Litany, with an invocation to the glorious Trinity
for " mercy." For the repetition and reiterations of the
petition is supposed to be addressed, first to the Father,
secondly to the Son, and thirdly to the Holy Ghost. If
we reflect how constantly we stand in need of mercy,
we shall be convinced that we cannot ask it too often.
It is a request which the greatest sinner may make
successfully, if he makes it with true penitence ; and
it is one which the greatest saint has daily need to make,
under a sense of his continual infirmities.
The main object of the supplications is to enforce the
foregoing deprecations and intercessions, with the great
est possible importunity : only adding a few petitions in
reference to our preservation. But such was the pious
humility of the ancient Christians, and so high was
their veneration for the Lord's Prayer, that they thought
no office of their own complete without it; and that it
could not, therefore, be omitted in the Litany. It is
introduced in this place, to supply whatever defects
there may be in the preceding parts ; and to introduce
and sanctify all that follows ; which is only a larger
paraphfa.se of the two last petitions of this divine form.
After the Lord's Prayer, two short petitions are
added. They are taken from the words of the Psalm
ist, and are to be repeated alternately by the Minister

66

THE LITANY.

0 Christ, hear us.
Lord, have mercy upon us.
Lord, have mercy upon us.
Christ, have mercy upon us.
Christ, have mercy upon us.
Lord, have mercy upon us.
Lord, have mercy upon us.
Tf Then shall the Minister, and the People
with him, say the Lord's Prayer.
OUR Father, who art in Heaven, Hallow
ed be thy Name ; Thy Kingdom come ; Thy
Will be done on Earth, as it is in Heav
en ; Give us this day our daily bread ; And
forgive us our trespasses, as we forgive those
who trespass against us ; And lead us not into
temptation ; But deliver us from evil. Amen.
Minister. O Lord, deal not with us accord
ing to our sins.
Answer. Neither reward us according to
our iniquities. % Let us pray.
O GOD, merciful Father, who despisest
not the sighing of a contrite heart, nor the de
sire of such as are sorrowful ; mercifully assist
and people. " 0 Lord, deal not with us according to
our sins." "Neither reward us according to our in
iquities." Before proceeding to the subsequent Collect, which
is commonly called "a prayer against persecution,"
the Minister is instructed to say, " Let us pray." This
admomtion is sometimes used to denote the change from
one kind of prayer to another ; and the repetition of it
here, towards the close of the service, is happily calcu
lated to remind any who may be growing languid or in
attentive, in what an important work they are engaged.
Though the prayer against persecution, was first in
troduced during a calamitous state of the Church, it
will be but too seasonable in every age, till one of truer
piety shall come than any that has yet been known, or
is likely soon to take place. In our present state, we
are at all times liable to many " troubles and adversi
ties," and exposed to many evils from the " craft and
subtilty of the devil," as well as the machinations of
wicked men ; and from all these we should pray to our
merciful Father to save and deliver us. — In the intro
duction to our requests, we are taught to profess our
reliance on the divine mercy, which is ever ready to
extend itself to the truly contrite heart. Our first
petition is, that God would "mercifully assist our
prayers," by his Holy Spirit, which is designed to help
our infirmities, and to make intercession for us. — We
.then pray, that he would graciously prevent the evils
which threaten us, and remove those we labour under ;

our prayers which we make before thee in all
our troubles and adversities, whensoever they
oppress us ; and graciously hear us, that those
evils which the craft and subtilty of the devil
or man worketh against us, may, by thy good
providence, be brought to nought ; that we,
thy servants, being hurt by no persecutions,
may evermore give thanks unto thee in thy
holy Church, through Jesus Christ our Lord.
O Lord, arise, help us, and deliver us, for
thy Name's sake.
O GOD, we have heard with our ears, and
our Fathers have declared unto us, the noble
works that thou didst in their days, and in the
old time before them.
0 Lord, arise, help us, and deliver us, for
thine honour.
Glory be to the Father, and to the Son, and
to the Holy Ghost ;
Answer. As it was in the beginning, is now,
and ever shall be, world without end. Amen.
From our enemies defend us, O Christ.
Graciously look upon our afflictions.
With pity behold the sorrows of our hearts.
Mercifully forgive the sins of thy People.
Favourably with mercy hear our prayers.
that " being hurt by no persecutions," we may ever
more celebrate his goodness, and give thanks to our
Almighty Deliverer, "in his holy Church, through
Jesus Christ our Lord." — Here, instead of the usual
"Amen," the people offer up a short prayer for help
and deliverance, borrowed from tlie Psalms ;— " O
Lord, arise, help us, and deliver us, for thy name's
sake." To this response, the Minister replies with a
sentence taken from the forty fourth Psalm ; pleading
with God, and suggesting to us, " the noble works"
done by him for his Church ; which, if we have not
seen with our eyes, we "have heard with our ears"
from the holy scriptures ; " our fathers having declared
them to us," partly as performed " in their days,"
and partly " in the old time before them."
And since the arm of the Almighty is not shortened
that it cannot save ; nor his ear become heavy, that it
cannot hear, the Congregation again respond in the
same words as before, Qnly changing one of them for
another still more significant ; beseeching help and de
liverance, for the " honour" of God : — not for any merit
of our own, but for his own glorious perfections, and
the instruction of his creatures, that we and all men may
learn to love, and praise, and serve hiin. And to tMs
we are indispensably bound, even while the most painful
view of our sorrows and wants is present to our minds ;
and, therefore, in the midst of these supplications, we
are taught to ascribe that glory to the sacred Trinity,
which ever lias been, and now is, and ever will be, its

THE LITANY.

67

0 Son of David, have mercy upon us.
Both now and ever, vouchsafe to hear us,
O Christ. Graciously hear us, 0 Christ ; graciously
hear us, O Lord Christ.
Minister. 0 Lord, let thy mercy be showed
upon us ;
Answer. As we do put our trust in thee.]
% Let us Pray.
WE humbly beseech thee, O Father, mer
cifully to look upon our infirmities ; and, for
the glory of thy Name, turn from us all those
evils that we most justly have deserved ; and
grant that, in all our troubles, we may put
our whole trust and confidence in thy mercy ;
and evermore serve thee in holiness and pure-
ness of living, to thy honour and glory, through
our only Mediator and Advocate, Jesus Christ
our Lord. Amen.
Tf A general Thanksgiving. (8.)
ALMIGHTY God, Father of all mercies,
we, thine unworthy servants, do give thee most
humble and hearty thanks for all thy goodness
and loving kindness to us, and to all men. We
bless thee for our creation, preservation, and all
the blessings of this life ; but, above all, for
thine inestimable love in the redemption of the
due, whether infinite wisdom allots to us prosperity or
adversity. The doxology is followed by a few other alternate
supplications, which we finally sum up in the words of
the Psalmist ; " 0 Lord, let thy mercy be shewed upon
us ;" " as we do put our trust in thee."
After these short petitions and responses, we are fur
nished with, an admirable prayer for grace to sanctify
our troubles. In this we address ourselves to our
heavenly Father, and beseech him to "look merci
fully upon our infirmities," and to " turn from us all
those evils that we most justly have deserved." But if
it does not seem good to infinite wisdom to preserve us
from trouble, the next thing that we should desire is,
that we may have faith and strength to bear it. We
are therefore taught to pray, " that in all our troubles we
may put our whole trust and confidence in God's mercy."
There is indeed nothing more consoling in the day of
affliction than a firm trust in the divine mercy ; but if
our faith be not well grounded, there is no state more
dangerous. We therefore add to our former petitions
this last request, that we may " evermore serve God in
holiness and pureness of living, to his honour and glo
ry, through our only Mediator and advocate, Jesus

world by our Lord Jesus Christ ; for the means
of grace, and for the hope of glory. And, we
beseech thee, give us that due sense of all thy
mercies, that our hearts may be unfeignedly
thankful, and that we may show forth thy
praise, not only with our lips, but in our lives ;
by giving up ourselves to thy service, and by
walking before thee in holiness and righteous
ness all our days, through Jesus Christ our Lord ;
to whom, with thee and the Holy Ghost, be all
honour and glory, world without end. Amen.
Tf A Prayer of St. Chrysostom.
ALMIGHTY God, who hast given us grace
at this time, with one aCcord to make our com
mon supplications unto thee ; and dost promise
that when two or three are gathered together
in thy Name, thou wilt grant their requests ;
fulfil now, O Lord, the desires and petitions of
thy servants, as may be most expedient for
them ; granting us in this world knowledge of
thy truth, and in the world to come life ever-
lastingj Amen. 2 Cor. xiii. 14.
THE grace of our Lord Jesus Christ, and the
love of God, and the fellowship of the Holy
Ghost, be with us all evermore. Amen.
Christ our Lord." They only have just cause to
trust in the mercy of God, who obey Ms laws and do
his will. Let us then be careful that our holiness be
equal to our faith, in the time of affliction. It is com
paratively easy to serve God in the season of prosperi
ty, but adversity is the furnace that tries our piety.
The hypocrite and the self-deceiver fall off as their
temporal comforts vanish. But he who desires and de
termines " evermore to serve God in holiness and pure
ness of living," evinces that he does this out of choice
and from a sense of duty, and that he delights in such
a course of life. Such a man will maintain his integ
rity under the heaviest chastisements. Considering
his afflictions as sent for his correction and amendment,
they will but draw him nearer to his God ; and appro
priating the language which the Psalmist ascribes to
his ancient people, he will say, " My heart is not turn
ed back, nor my steps gone out of the way ; no, not
when thou hast smitten me into the place of Dragons,
and covered me with the shadow of death." t. c. b.
(8.) The General Thanksgiving, the Prayer of St.
Chrysostom, and the Benediction, which stand at the
close of the Litany, have already been noticed in our
comments on the Morning Service. t. c. b.

HERE ENDETH THE LITANY.

17

PRAYERS AND THANKSGIVINGS

(».)

Upon several Occasions, to be used before the two final Prayers of MORNING and EVEN
ING SERVICE.

PRAYERS. (*•)

<§ A Prayer for Congress, to be used during
their session. (3.)
MOST gracious God, we humbly beseech
thee, as for the People of these United States
in general, so especially for their Senate and
(1.) It was not from accident, but from design, that
these occasional Prayers and Thanksgivings, were di
rected to be used before the two final Prayers of the
Morning and Evening Service, [viz. immediately be
fore the Prayer of St. Chrysostom, and the benedictory
Prayer.] What though they come after the General
Thanksgiving ? The two species of devotion are not
kept so entirely seperate in other places, as to make
tMs a consideration. In many of our churches, the
practice is antirubrical in this particular, bp. white.
It is to be hoped, that we added some useful Prayers
and Thanksgivings, to those contained in the English
Book. They were selected from Bishop Taylor. —
The Prayer "in time of War and Tumults," was
thought improved by the omission of some rough passa
ges. — The concluding Prayer of this department in the
English Book, was omitted, as being too much a play
upon words, from which the service is in general so
free. bp. white.
(2.) Though the various miseries of mankind are ex
actly enumerated in the Litany, yet they are but bare
ly mentioned there, and at some times some particular
evils lie so heavy upon us, and some great mercies are
so necessary for us, that it is requisite we should have
solemn forms upon such occasions to annex to this
office, that so it may fully suit all our necessities.
Solomon supposes there will be special prayers made in
the temple in times of war, drought, pestilence, and
famine, (1 Kings viii. 33, 35, 37;) and Lactantius ob
serves, that the very Gentiles addressed themselves to
the gods, in times of war, plague, and drought. Ter-
tullian also notes that the Christians did make extra
ordinary prayers on such occasions. And both the
Greek and Latin Church have their several offices for
such times, out of which these prayers are taken, which
are not designed for a complete office ; because when any
judgment continues long, and grows general, our gov
ernors draw up a peculiar office, and enjoin it to be ob
served with solemn fasting : only these prayers are

Representatives in Congress assembled ; that
thou wouldest be pleased to direct and prosper
all their consultations, to the advancement of
thy Glory, the good of thy Church, the safety,
honour, and welfare, of thy people ; that all
continually to be said with the Litany upon such occa
sions, that so, "In time of famine, plague, and war,
the mercy of God may be immediately implored."
Dean Comber.
Only the two prayers, for rain, and for fair weather,
were in the first book of Edw. VI. and there placed at
the end of the Communion service. But in the second
book of Edw. VI. these two with the three following,
namely, in time of dearth, war, and plague, were all
five inserted in the place, where they now stand. But
their respective thanksgivings were added hy order of
King James the First.
Note also, that the five foregoing prayers are depre
cations ; whereas the three following, namely, for em
ber-weeks, for the parliament, for all conditions of men,
are intercessions ; these were added at the last review,
1661. Dr. Bisse.
Drought, deluge, or excessive rain, famine, rebellion,
war, tumult, plague, and pestilence, are among the
most dreadful visitations of the Almighty. These
judgments He sometimes sends upon the earth, that the
inhabitants of the world may learn righteousness. But
so much have we of these realms been indebted to the
mercy of his providence, that within the remembrance
of more than the present generation, some of these forms
have not been found necessary. The forms themselves,
however, for the credit of the compilers of our Liturgy,
are so plain and perspicuous, that no particular eluci
dation of them can be required. It may, therefore, be
enough to observe, that similar prayers occur in an
cient Liturgies, from which some of these appear to be
chiefly taken : and that each is well suited to the emer
gency to which it is appropriated by our Church.
Shepherd.
(3.) This "Prayer for Congress," is taken from
the "Prayer for the high Court of Parliament," in the
English Book, with such slight alterations as circum
stances rendered necessary ; and the following remarks
upon it are collected chiefly from Waldo, and Comber.

PRAYERS.

69

things may be so ordered and settled by their
endeavours, upon the best and surest founda
tions, that peace and happiness, truth and jus
tice, religion and piety, may be established
among us for all generations. These and all
other necessaries for them, for us, and thy
whole Church, we humbly beg in the name
and mediation of Jesus Christ, our most bless
ed Lord and Saviour. Amen.
^f For Rain. (4.)
O GOD, heavenly Father, who by thy Son
Jesus Christ has promised to all those who
seek thy kingdom and the righteousness there
of, all things necessary to their bodily suste
nance ; send us, we beseech thee,* in this our
necessity, such moderate rain and showers,
that we may receive the fruits of the earth to
The Prayer for Congress is not only an admirable
form of devotion for general use, but affords the most
excellent instruction to the members of that assembly;
who should learn from hence to make " the advance
ment of God's glory, the good of Ms Church, and the
safety, honour, and welfare of his people," the constant
and invariable object of their deliberations. To this
end they should banish from their breasts all considera
tions of private interest, and local or party attachment,
and should always remember that " peace and happi
ness," which we daily pray for, can never be obtained
or preserved, without the establishment of " truth and
justice, religion and piety ;" for righteousness alone ex-
alteth a nation, hit sin is a reproach, and will in the end
bring ruin and destruction to any people. (Prov. xiv. 34.)
But whether our Governors and Legislators do their
duty or not, we must be careful not to neglect ours;
wliich is, to speak of them with respect, to submit to
the laws they enact, and, to pray fervently to Almighty
God, that he will direct their councils according to his
will, and teach our Senators wisdom. t. c. b.
(4.) Want of Rain is one of the severest judgments
of God ; and as such it was often inflicted on the Israel
ites for their disobedience. Nothing can afford us a
more striking manifestation of the divine displeasure,
than to behold the heavens as iron over our heads, and
the earth as brass under our feet ; — to behold the parch
ed ground gaping for thirst, the glory of the vegetable
world withered by the scorching sun, and the labour of
the husbandman destroyed. — He alone who sends the
judgment can afford the needed relief. " It is the Lord
who covereth the Heavens with clouds, who prepareth
rain for the earth, who maketh grass to grow upon the
mountains." Accordingly all nations, Pagans, Jews,
and Christians, have, by their various rites and sup
plications, resorted to Heaven under this calamity.
We are especially encouraged by the holy scriptures to
do so under all calamities. This prayer, therefore,
teaches us to look beyond the elements, to our Father in
Heaven, who commands the clouds and the rain at his
pleasure. t. c. b.

our comfort, and to thy honour, through Jesus
Christ our Lord. Amen.
f For fair* Weather. (5.)
ALMIGHTY and most merciful Father,
we humbly beseech thee of thy great good
ness, to restrain those immoderate rains, where
with for our sins, thou hast afflicted us : And
we pray thee to send us such seasonable
weather, that the earth may, in due time,
yield her increase, for our use and benefit ; and
give us grace, that we may learn, by thy pun
ishments, to amend our lives, and for thy clem
ency to give thee thanks and praise, through
Jesus Christ our Lord. Amen.
^ In time of Dearth and Famine. (6.)
O GOD, heavenly Father, whose gift it is
(5.) The want, and the excess of rain, are alike pro
ductive of dearth and famine, and are, therefore, equal
ly to be deprecated. Some parts of the world, indeed,
are more liable to the one than to the other. The equa
torial regions of the East, are more commonly oppress
ed with drought ; and this may be a reason why the
Eastern Church has a prayer for Rain, while it has
none for Fair weather. But in the more northern,
and westerly countries it is otherwise ; and accordingly
the western Church has an office pro serenitate, which
the Church of England has taken as the model of her
" Prayer for Fair weather."
An excess of rain, was the means which God once
took to express the highest displeasure that he ever
manifested against the sons of men ; for by this he des
troyed the old world. And though he has promised no
more to inundate the earth with a deluge, yet the la
bours of seed-time are often frustrated, and the abun
dance of harvest often destroyed by excess of rain.  It
is only the Creator of the elements, that can rule them.
God alone can make the rain to cease, as he causes it to
begin. It were as vain for us to call upon the clouds
to drop no more, as to command the waves to stay their
course. Both are alike deaf to us ; but they both equal
ly know their Maker's and their Master's voice. It is
to the Almighty Father, then, who made the Red Sea
to divide itself, and caused Jordan to roll back to its
fountain ; — to the Son of God, who walked upon the
waters, and made the winds and the sea obey him ; —
to the Spirit of God, that first moved upon the face of
the waters, and afterwards brought the waters of the
Deluge into their own place again, that we are to look
in the calamity of excessive rain ; and the wisdom of
the Church has provided us an admirable prayer for
the purpose. t. c. b.
(6.) This prayer is very properly placed next after
those concerning the want and the excess of rain, be
cause famine generally follows one of these two ; and
the fear of this, is what makes those to be so dismal. It
may also proceed from other causes, but it is most cer
tain that God is the appointer of it, whatsoever be thc

70

PRAYERS.

that the rain doth fall, and the earth bring
forth her increase ; behold, we beseech thee,
the afflictions of thy people ; increase the fruits
of the earth by thy heavenly benediction ; and
grant that the scarcity and dearth, which we
now most justly suffer for our sins, may,
through thy goodness, be mercifully turned
into plenty, for the love of Jesus Christ our
Lord; to whom, with thee and the Holy
Ghost, be all honour and glory, now and for
ever. Amen.
^ In Time of War and Tumults. (7.)
O ALMIGHTY God, the supreme govern
or of all things, whose power no creature is
able to resist, to whom it belongeth justly to
punish sinners, and to be merciful to those
who truly repent ; save and deliver us, we
humbly beseech thee, from the hands of our
enemies ; that we, being armed with thy de
fence, may be preserved evermore from all
perils, to glorify thee, who art the only giver
means to bring it. For he makes bread to grow out
of the earth, and he can hinder it when he pleaseth.
He it is therefore who threatens it to obstinate sin
ners, and he is said to "call for a dearth upon the
land," to intimate that Famine is one of his servants,
which cometh when he calleth for it : but this is so
evident that it needs no farther proof. Therefore let
us fear, and fly to him with early and earnest im
portunities ; for none but God can relieve us, and
prayer is the only means to obtain his help.
dean comber.
(7.) The rules of Christianity are inconsistent with
all kinds of War, but such as is undertaken for our just
and necessary defence. The Church daily prays against
it in her Collects and Litanies, and all good men do
heartily wish there was no such thing in the World.
But, alas! offences will come, and our sins do many
times cry louder than our prayers ; and then the Sword
is made the instrument of God's vengeance, though
managed by the hands of men.
Now when we are thus punished, the next remedy is
to try if we can by humiliation and prayer remove that
wMch we could not prevent. If it be a foreign enemy,
it is called War, if the opposers be domestic rebels, it
is styled a Tumult; but in both it is our duty to assist
our country with our prayers, as well as our endeav
ours for its peace and quietness. dean comber.
(8.) The stated times of Ordination are the Sundays
following the Ember weeks. t. c. b.
"Ember" is a word of uncertain derivation. Some
suppose it signifies ashes, and some abstinence. Absti
nence or fasting, it is commonly known, was anciently
accompanied with the act of sitting upon ashes, or of
sprinkling ashes upon the head. In the Western
Church, the ember weeks were styled, "the fasts of

of all victory, through the merits of thy Son,
Jesus Christ our Lord. Amen.
% For those who are to be admitted into holy
Orders, to be used in the weeks preceding
the stated times of Ordination. (8.)
ALMIGHTY God, our heavenly Father,
who hast purchased to thyself an universal
Church, by the precious blood of thy dear
Son ; mercifully look upon the same, and at
this time so guide and govern the minds of
thy servants, the Bishops and Pastors of thy
flock, that they may lay hands suddenly on no
man, but faithfully and wisely make choice of
fit persons,* to serve in the sacred ministry of
thy Church. And, to those who shall be or
dained to any holy function, give thy grace
and heavenly benediction ; that both by their
life and doctrine they may show forth thy
glory, and set forward the salvation of all men,
through Jesus Christ our Lord. Amen.
the four seasons." This title, as well as the usage
mentioned above, appears to favour the derivation al
ready given. But others derive ember from a Saxon
word, signifying course, or circumvolution, for the em
ber weeks return at fixed and certain periods, and are
fasts in course.
Thc ember days arc the Wednesday, Friday, and
Saturday, after the first Sunday in Lent, the feast of
Pentecost, September 14, and December 13. The
weeks in which these days fall are called ember weeks ;
and the Sundays immediately following are, according
to ancient institution, appointed by the 31st canon of
our Church for the ordination of the Clergy.
These two prayers, though the latter of them is found
in the Scottish Liturgy, were added to our Book of
Common Prayer only at the last review. The inten
tion of the forms is sufficiently obvious : and as the or
dination of ministers is a subject of primary importance,
it is to be regretted that one or other of the forms is
not more generally read on the Wednesday and Friday
in the ember week, in such of our parish churches as
have service on those days. Whether they were intend
ed to be read every day in the ember weeks, or only
on every ember day in the week, is a question that
has not universally been answered in the same way.
The words of the rubrick appear to countenance the
former practice. Shepherd.
The former of these two prayers is thought to be
most properly used in the early part of the week, as it
is for the ordainers and the ordained; to guide the
minds of the bishops and their assisting pastors, that
they may, with wisdom and fidelity, make choice of
persons, well qualified by their learning and piety, to
be admitted into the offices of the ministry. The other
is proper to be used toward the latter end of the week,

PRAYERS.

71

*|[ Or this.
ALMIGHTY God, the giver of all good
gifts, who of thy divine providence hast ap
pointed divers orders in thy Church ; give thy
grace, we humbly beseech thee, to all those
who are to be called to any office and adminis
tration in the same; and so replenish them
with the truth of thy doctrine, and endue them
with innocency of life, that they may faith
fully serve before thee, to the glory of thy great
Name, and the benefit of thy holy Church,
through Jesus Christ our Lord. Amen.
^ In time of great Sickness and Mortality.
(9.)
O ALMIGHTY God, the Lord of life and
death, of sickness and health ; regard our sup
plications, we humbly beseech thee ; and, as
thou hast thought fit to visit us for our sins
with great sickness and mortality, in the midst
to beseech God to afford the grace of his Holy Spirit to
all those, who have been made choice of, and who are
to be admitted to the office of a priest, or the adminis
tration of a deacon. Collis.
In this appointment our Church follows the constant
custom ofthe catholick Church, and that seems derived
from the original precedent of the apostles themselves,
see Acts xiii. 2, 3. A custom of the highest importance
to be continued for ever in the Church ; to the end, that
all those, who are appointed to feed the flock of Christ,
may be true and lawful shepherds, having " entered in
by the door," I mean, the apostolical way of ordina
tion, by prayer and laying on of thc hands of the bi
shop, and not hirelings, who climb up some other way.
Dr. Bisse.
(9.) This prayer is not to be found in the English
Book. They have indeed a prayer to be used "In the
time of any common Plague or Sickness," but it differs
entirely from this, and is a deprecation of the Plague,
properly so called. The malignant Fevers which some
times devastate our cities, are little less to be dreaded
than the Plague, and this form of Prayer might with
great propriety be used at such times.
The evils of war are inflicted by the hands of men,
and famine often follows in its train, but pestilence
seems to be sent more immediately from God ; so that
when David chose this alternative, he said he would
" fall into the hands of the Lord." It is to God alone,
therefore, that we must look for deliverance, in this
calamity, and we have a form well suited to the pur
pose, if we will use it with humiliation, and fervency.
t. c. B.
(10.) Among the Occasional Prayers in the English
Book, there is none provided " for a Sick Person,"
except a few words, in a parenthesis, in the " Prayer
for all conditions of men." This prayer was judi
ciously added by the American reviewers of the Litur-

of thy judgment, O Lord, remember mercy.
Have pity upon us miserable sinners, and with
draw from us the grievous sickness with which
we are afflicted. May this thy fatherly cor
rection have its due influence upon us, by lead-
us to consider how frail and uncertain our life
is ; that we may apply our hearts unto that
heavenly wisdom, which in the end will bring
us to everlasting life, through Jesus Christ our
Lord. Amen. ^[ For a Sick Person. (10.)
0 FATHER of mercies, and God of all
comfort, our only help in time of need ; look
down from heaven, we humbly beseech thee,
behold, visit, and relieve thy sick servant, for
whom our prayers are desired. Look upon
him with the eyes of thy mercy ; comfort him
with a sense of thy goodness ; preserve him from
the temptations of the enemy : give him pa-
gy, and is taken chiefly from the two first Collects in
the " Office for the Visitation of the Sick." The fol
lowing remarks upon it, are collected from Dean Com
ber's Commentary on that Office. t. c. b.
To say the introduction of this Collect is found very
anciently in the offices of the Greek or Latin Church,
is somewhat for the honor thereof; but we must look
higher, and then we shall see that God himself instruct
ed the Jews in Moses' time to pray so, look down from
thy holy habitation from heaven, fc. Deut. xxvi. 15.
And that this form continued for many ages, in the.
Jewish Church, may be known from that prayer in
Isaiah, when the people in their distress say, look down
from heaven, and behold from the habitation of thy
glory. (Isaiah Ixiii. 15.) Yea, Solomon was assured,
that when any sickness was upon that people, if they
called upon God, he would hear them in heaven his
dwelling place. (1 Kings viii. 37, 38, 39. and chap. ix.
3.) So that the Church had just reason to transcribe
this piece of sacred devotion into her office. It may be
the sick man may with some trouble consider, that
though God be his father, yet he is very glorious, and
very distant from us, dwelling in heaven, while we are
upon earth afflicted with many miseries, and far from
our father's house. But God in prescribing this form,
hath assured us that he doth not forget us in the midst
of his glories, and that he doth not disdain to behold,
visit, and relieve us. First we pray that God will
look upon the sick man with the eyes of his mercy, which
same petition is used in the Greek office, and the phrase
is very significant, for to look or set one's eyes upon
any one, is to shew a dear affection for them, and to
take a special care qf them, for we use to look often upon
that wliich we love and value ; and thence it is said,
the eyes of the Lord are over the righteous, and upon them
that fear and love him. So that when we pray that
God will look upon the sick man with the eyes of his

72

PRAYERS.

tience under his affliction; and, in thy good
time restore him to health and enable him to
lead the residue of his life in thy fear and to
thy glory : Or else give him grace so to take
thy visitation that after this painful life ended,
he may dwell with thee in life everlasting,
through. Jesus Christ our Lord. Amen.
mercy, we desire that he may signally express his love
to him, and care for him ; that he may consider his
misery and pity him.
Secondly, we pray that God will visit him, and be
stow on Mm the graces of hope and faith, that so he
may have comfort and sure confidence in him : Nothing
is so necessary for the afflicted as comfort ; and none is
so able to comfort us as God, who is the Father of mer
cies, ami the God qf all comfort.
Thirdly, Ave pray that God will preserve him from
the temptations of the enemy. A well grounded faith
and confidence in God is the best defence against the
assaults of Satan. It is tlie Christian's shield whereby
he is able to quench all the fiery darts of the wicked
one. Fourthly, we pray that God would give him patience
under his afflictions. We are naturally so sensible of
bodily evil, and so little affected with that wliich con
cerns our souls, that we are unwilling to purchase our
spiritual good at the rate of a little outward smart ;
and therefore most men are apt to pray immediately
for deliverance from their present grievances, before
they have done them that advantage which God design
ed to effect by them. They are impatient to have their
distemper removed, before it hath weaned them from
the love of earthly things, or taught them humility, and
submission to the will of heaven ; before it hath quick
ened their repentance, tried their faith, or exercised
their patience ; before it hath mortified their lusts, ele
vated their devotions, or confirmed their purposes of
holy living : which unseasonable requests, it would be
no mercy in God to grant, because it is no argument of
his good will, nor a profitable method for us to take off
the plaster before the cure be wrought. If a child de
serve and need correction, a prudent father will not
spare for his crying. (Prov. xix. 18.) Nor will our
heavenly father be so cruelly kind to us, as to hear us
when we pray for that which is hurtful to us. So that
though the sick man may chiefly, and perhaps only de
sire our prayers for his restoration to health, yet the
Church knows that those in sickness are not so compe
tent judges in this case, since their sense of pain pre
vails above the rational expectations of the benefits
that flow from thence. And therefore we are ordered
in the first place, to pray absolutely for sanctifying the
affliction, and only in the second place and condition
ally for removing it.
And lastly we pray that God would raise him up to
lead a holy life, or prepare him for a happy death. Ev
ery sickness must end either in life by recovery, or in
death by the continuance thereof, and God alone knows
which of these shall be the event of the present distem
per ; but whithersoever he appoints, it cannot be ill to
him that hath seriously repented of his sins, and doth

Tf For a sick Child. (11.)
ALMIGHTY God, and merciful Father.
to whom alone belong the issues of life and
death; look down from heaven, we humbly
beseech thee, with the eyes of mercy, upon
the sick child for whom our prayers are de
sired. Deliver him, O Lord, in thy good ap-
firmly believe in God : therefore our great care is to ob
tain those graces for the sick man wliich will make ei
ther life or death a blessing ; and without these neither
of them are good. For if God restore an impenitent
and evil man, he lives only to multiply his offences, and
aggravate his condemnation : If such an one die, his
possibilities of mercy cease, and his endless misery be
gins, so that it is necessary for us to pray for these
graces : And when we have done so, we need not peti
tion absolutely for life and health, but only with sub
mission to God's good pleasure and if he see it best for
the afflicted man. If our heavenly father please to
grant a recovery we shall be very thankful for it, and
not doubt but it will be for good ; if not, the suffering
christian may be happy without it ; and it were in vain
to ask what is not agreeable to the divine will, which
always must be done. Upon these considerations the
saints have been indifferent either for life or death,
which best pleases God. It was the ambition of the
noblest philosophy, to bring a man to that temper, that
he need neither wish nor fear death. But Christianity
and a sanctified affliction can only really effect it. These
can teach a man with the Church here, to pray directly
and positively for divine grace ; but for health, only
on condition that it- may please God, and tend to enable
us to live to his fear and to his glory. To live longer
is not truly desirable unless we resolve to live better.
We have lived too long already, if we have lived to the
dishonour of him that made us ; and this will be a hap
py sickness, if it bring us to a sound mind, and make
us resolve, that whatever addition shall be made to our
days, we will spend it in his service ; and if he gives us
time and strength, doubtless we are obliged to lay
them out in doing his blessed will. Let us resolve there
fore, if we recover by the divine mercy, that his law
shall be the rule, and his glory the end of all our ac
tions ; that Ave will fear to displease Mm in any thing,
and desire to honour him in all things ; so shall we
adorn the gospel, bring glory to God, do good to our
neighbours, and increase our reward. Dean Comber.
(11.) Children are their parents' greatest joys and
sorrows: in their health the highest and sweetest
comfort, but then alas their tender bodies and weak es
tate renders them liable to so many casualties and dis
tempers, wliich nips the forward pleasure, and pierces
their hearts with a sorroAV as great as their affection
towards them can produce. Plutarch calls them cer
tain and great cares, uncertain and distant comforts.
When all seems to be well Avith them, the very dangers
that threaten them disturb a tender parent with many
fears : But when sickness siezes on them, our grief is
greater and more afflicting than theirs, because they
only lie under a sense of pain, while we are tortured
by reflecting on our past care, our preconceived hopes,

PRAYERS.

73

pointed time, from his bodily pain, and visit
him with thy salvation ; that if it should be
thy good pleasure to prolong his days here on
earth, he may live to thee, and be an instru
ment of thy glory, by serving thee faithfully,
and doing good in his generation: Or else
receive him into those heavenly habitations,
where the souls of those who sleep in the
Lord Jesus enjoy perpetual rest and felici
ty. Grant this, O Lord, for the love of thy
Son, our Saviour, Jesus Christ. Amen.
^[ For a Person, or Persons, going to Sea.
O ETERNAL God, who alone spreadest
out the heavens, and rulest the raging of the
sea ; we commend to thy Almighty protection,
thy servant, for whose preservation on the
great deep our prayers are desired. Guard
him, we beseech thee, from the dangers of the
sea, from sickness, from the violence of ene
mies, and from every evil to which he may be
exposed. Conduct him in safety to the haven
where he would be, with a grateful sense of
thy mercies, through Jesus Christ our Lord.
Amen. ^[ For a Person under affliction.
O MERCIFUL God, and heavenly Father,
who hast taught us, in thy holy Word, that
thou dost not willingly afflict or grieve the
children of men ; look with pity, we beseech
thee, upon the sorrows of thy servant, for
whom our prayers are desired. In thy wis
dom thou hast seen fit to visit him with
and our present fears of losing the fruit of both : And
there is no doubt but natural affection, if not curbed by
religion, would drive us into indecent excesses on such
occasions. But reason should direct us to express our
love, by all due endeavours for their recoArery; and
Christianity instructs us to turn the violence of our pas
sion into fervent addresses to Almighty God to help
them. He gave them to us at first, (Psalm xxvii. 4.)
and he only can preserve them for us. The Shunam-
ite applied herself to the prophet of the Lord, even
when her son was actually dead, (2 Kings iv. 23.) and
found a success as wonderful as her faith. Jarius Avent
to Jesus himself for his dying daughter, and though
her disease was swifter than his pace, yet the interces
sion of our Lord rescued the newly arrested prisoner.
(Matth. ix. 18.) Such miracles indeed we cannot now
expect ; but if we seek the prayers of the Church in
due time, there is no doubt but they will assist us very

trouble, and to bring distress upon him. Re
member him, O Lord, in mercy ; sanctify thy
fatherly correction to him; endue his soul with
patience under his affliction, and with resigna
tion to thy blessed will ; comfort him with a
sense of thy goodness ; lift up thy countenance
upon him, and give him peace, through Jesus
Christ our Lord. Amen.
% For Malefactors, after Condemnation. Or
else the Prayer in the Visitation of Prison
ers ; beginning, "O Father of mercies,"
fyc. may be used.
O MOST gracious and merciful God, we
earnestly beseech thee to have pity and com
passion upon those persons recommended to
our prayers, who now lie under the sentence
of the law, and are appointed to die. Visit
them, O Lord, with thy mercy and salvation ;
convince them of the miserable condition they
are in, by their sins and wickedness ; and let
thy powerful grace produce in them such a god
ly sorrow, and sincere repentance, as thou wilt
be pleased to accept. Give them a strong and
lively faith in thy Son our blessed Saviour,
and make it effectual to the salvation of their
souls. O Lord, in judgment remember mer
cy ; and whatever sufferings they are to endure
in this world, yet deliver them, O God, from
the bitter pains of eternal death. Pardon their
sins, and save their souls, for the sake and
merits of thy dear Son, our blessed Saviour and
Redeemer. Amen.
much in the cure, and if any means can move God to
spare them, this will. Though parents cannot easily
conquer their nature so as to be willing to part with
their children ; yet if God so order it that they must
die, they can ne\er leave greater assurances of their
felicity behind them than just noAV. Yet because he
can pardon sin in those who live longer, as well as pre
vent it in those Avho die soon, we do not omit to pray
for their recovery and longer life also, dean comber.
This Prayer is not found among the " Occasional
Prayers," in the English Service. There is however
" a Prayer for a sick Child" appended to the Office for
the "Visitation of the Sick," from which this is taken,
with only a few slight alterations.
The remaining " Occasional Prayers" were intro
duced by our American Reviewers, and are taken from
Bishop Taylor. They are so plain in themselves as
to require no special Commentary. t. c. b.

( 74)
THANKSGIVINGS,

Tf The Thanksgiving of Women after Child
birth ; to be said when any woman, being
present in Church, shall have desired to re
turn Thanks to Almighty God for her safe
deliverance. (12.)
O ALMIGHTY God, we give thee humble
thanks, for that thou hast been graciously pleas
ed to preserve, through the great pain and
peril of Child-birth, this woman, thy servant,
Who desires now to offer her praises and thanks
givings unto thee. Grant, we beseech thee,
most merciful Father, that she through thy
help may both faithfully live and walk accord
ing to thy will in this life present, and also
may be partaker of everlasting glory in the life
to come, through Jesus Christ our Lord. Amen.
% For Rain. (13.)
0 God, our heavenly Father, who by thy
gracious providence dost cause the former and
the latter rain to descend upon the earth, that
it may bring forth fjruit for the use of man ;
(12.) This Collect is taken from the Office called the
" Churching of Women," to which the reader is refer
red for its elucidation. t. c. b.
(13.) It will be needless to say much in the general
either of this or any of the following mercies for which
these forms of thanksgiving are appointed ; because what
is discoursed before of the several prayers upon each
of these occasions, together with our sad experience of
the long want of these blessings, Avill be sufficient, I
hope, to make us heartily thankful for them, Avhen our
prayers and our desires are answered : So that we shall
only note here, that the 65th Psalm seems to be a form
written by David, and perhaps used by the Jews, on
this occasion, as we may gather from the 1, 2, 9, 10,
11, 12, 13, verses. And that the very heathen were
"wont to build altars unto the showering Jupiter ; and
Lucian tells us there was such an altar in Mount Gar-
garus : Now though they Avere mistaken in the object,
because none qf the vanities of the Gentiles can give rain,
(Jer. xiv. 22 ;) yet they were right in the duty ; and
they become monitors to us, who know the true God
and real giver of rain, to give Mm hearty thanks for
it in this form which the Church has provided.
Dean Comber.
(14.) The first altar, that ever we read of in scrip
ture, was built by Noah after the universal flood, (Gen.
viii. 20, 21.) to praise God for the ceasing of the wa
ters ; for no sooner did that holy man salute the dry
land, but he offers some of all sorts of clean beasts in

we give thee humble thanks that it hath pleas
ed thee, in our great necessity, to send us at
the last a joyful rain upon thine inheritance,
and to refresh it when it was dry, to the great
comfort of us thy unworthy servants, and to
the glory of thy holy Name, through thy mer
cies in Jesus Christ our Lord. Amen.
*|[ For Fair Weather. (14.)
O LORD God, who has justly humbled
us by thy late visitation of us with immoderate
rain and waters, and in thy mercy hast re
lieved and comforted our souls by this season
able and blessed change of weather ; we praise
and glorify thy holy Name, for this thy mercy,
and will always declare thy loving kindness
from generation to generation, through Jesus
Christ our Lord. Amen.
f For Plenty. (15.)
O MOST merciful Father, who of thy
gracious goodness hast heard the devout pray
ers of thy Church, and turned our dearth and
sacrifice to acknowledge the divine goodness, which
preserved himself and the rest from a common destruc
tion ; and Ave find the benefits of his pious gratitude to
this very day ; since God Avas so pleased with it as to
resolve that the waters should never arise to the lieight
of a general desolation again ; which may invite us to
imitate his happy thankfulness now Ave are delivered,
though in a less degree, that our sacrifices of praise may
still prevail with our heavenly Father to perform what
his goodness moved him at first to promise. I shall
only add, that the heathen who imitated the history of
Noah's, in the description of Deucalion's flood, did not
forget to mention, that his wife and he did most thank
fully adore the deities, as soon as the floods were OArer,
and themsehes were safe. Our danger 'tis like was
not equal to their's, yet it might have been as great, if
God had not in mercy preAented it, so that we also are
obliged to great degrees of thankfulness, which we may
fitly express in this form. Dean Comber.
(15.) It hath been an ancient custom of Jews and
Christians to give solemn thanks to God after every
meal's meat, derived from the command of holy Scrip
ture, (Deut. viii. 10.) and observed by pious men in all
ages : And those who neglect it are reputed no better
than swine, which devour all, and neA^er oavii the hand
that feeds them. But Iioav much more brutish are they
who do not praise God for a plentiful year, after a long
famine, when provision is made for all people, and the
whole nation is fed at once ? When Ave consider how

THANKSGIVINGS.

scarcity into plenty ; we give thee humble
thanks for this thy special bounty ; beseeching
thee to continue thy loving kindness unto us,
that our land may yield us her fruits of in
crease, to thy glory and our comfort, through
Jesus Christ our Lord. Amen.
% For Peace, and Deliverance from our Ene
mies. (16.)
O ALMIGHTY God, who art a strong
tower of defence unto thy servants against the
face of their enemies ; we yield thee praise
and thanksgiving, for our deliverance from
those great and apparent dangers wherewith
we were compassed ; we acknowledge it thy
many empty souls the divine bounty then satisfieth, and
hoAV many hungry creatures he fills with good things,
we cannot but wish with holy David, (Psalm cvii. 9
and 15,) O that men would therefore praise the Lord for
his goodness, and declare the wonders that he doeth for
the children of men. The Israelites of old were com
manded, after their tedious march through the hungry
wilderness, when they should arrive at the land of
Canaan, there to beware they did not forget the Lord their
God. (Deut. vi. 12, and viii. 11, 12, 13.) And we
have need of the same caution, because though we are
very devout in famine, yet when abundance returns to
us, we are apt not only to forget our former want, but
our duty also to praise our former deliverer ; and pros
perity though it gives the greatest cause for thankful
ness, yet it frequently diverts us from it, and so be
comes an occasion as well of ingratitude as of all other
sins. " Then doth God most of all," says Lactantius,
" slip out of men's minds, when they enjoy the great
est number of his blessings, and so are obliged most of
all to praise his divine indulgence ; so that from plenty
ariseth luxury, and from luxury as well all other vices
as ingratitude towards God are derived." (Lact. Inst.
lib. 2. sec. 4.) But God forbid it should be so with us ;
I hope we are more sensible of his favours and our ob
ligations, than thus to requite the Lord evil for good ;
and if we be disposed, as we ought, to give thanks, this
brief form will exceedingly help us therein.
Dean Comber.
(16.) There is no custom more ancient and universal,
none of which we have more instances in sacred and
common histories, than this of praising God for peace
and victory. When Abraham had conquered the four
kings, he came to Melchisedeck, and he blessed the
most high God for delivering his enemies into his hands.
(Gen. xv. 20.) The song of Moses upon the deliver
ance of Israel out of Egypt, and that of Deborah upon
her conquering Sisera are both recorded in holy Scrip
ture. (Exod. xv. and Judges v.) Many of David's
Psalms also were written on this occasion, particularly
Psalm xviii. whose title speaks it to be an hymn of
praise to God for deliverance from all his foes. (2 Sam.
xxii. 1.) Jehoshaphat, after his great victory assem
bled all his people together, and did so publickly and

75
goodness that we were not delivered over as a
prey unto them ; beseeching thee still to con
tinue such thy mercies towards us, that all
the world may know that thou art our Saviour
and mighty Deliverer, through Jesus Christ
our Lord. Amen.
Tf For Restoring Public Peace at Home. (17.)
O ETERNAL God, our heavenly Father,
who alone makest men to be of one mind in a
house, and stillest the outrage of a violent and
unruly people ; we bless thy holy Name, that
it hath pleased thee to appease the seditious
tumults which have been lately raised up
amongst us ; most humbly beseeching thee to
solemnly give thanks to God, that this memorable act
gave name to the place, which was called the Valley of
Blessing ever after. (2 Chron. xx. 26.) The very in
habitants of heaA'en also are described singing glory to
God for giving victory to his Church over all Ms ene
mies. (Rev. xv, 3. and xix. 1 .) which some explain as
a prophecy, that the Christian Churches should sing-
praises for their conquest over Pagan religion and the
defenders thereof. Among the heathen there were sev
eral Avays of acknowledging victory to be from the bless
ing of the Gods. So that if the, reason and example
of mankind, yea, of Christians, and our own pious an
cestors, can move us, we must not omit this duty. I
have not indeed met Avith any form for this office in the
Roman Church, only I perceive it is their custom to
sing the Te Deum, which seems to be very improper
for such an occasion ; and therefore we are obliged to
the care of our own Church which hath provided us with
a most pertinent and pious form. Dean Comber.
(17.) If the war hath been raised by our fellow sub
jects, and especially if it Avere crushed in the beginning,
we may use this form.
The introduction of the present thanksgiving, (being
the words of the holy Scripture,) is the reason why we
give thanks to Almighty God for the allaying our
troubles, and giving us this peace we now enjoy. First,
because he it is who keeps us in peace ; and secondly,
when any tumults arise he it is who doth appease them.
The first is asserted in the words ot Psalm lxviii. 6.
He is tlie God that maketh men to be of one mind in an
house, that is, not only within tlie walls of private fam
ilies, but within whole nations and kingdoms ; which
are as it Avere one great house, being all under one gov
ernment, every one having their several offices, and
all governed by the same rules. Now we learn from
our Saviour, that a kingdom and a house are alike in
this, that if either of them be divided against itself, it
cannot stand. (Matt. xii. 25, 26.) And therefore it is
very necessary that our heavenly Father, qf whom the
whole family in heaven and earth is named, should in
terpose to keep us quiet among ourselves. And oh !
that none of us had any other ends, than to serve God
and do honestly towards all men : for then we should
all live quietly under our governors, we should never
18

76

THANKSGIVINGS.

grant to all of us grace, that we may hence
forth obediently walk in thy holy command
ments ; and, leading a quiet and peaceable life
in all godliness and honesty, may continually
offer unto thee our sacrifice of praise and thanks
giving for these thy mercies towards us, through
Jesus Christ our Lord. Amen.
% For Deliverance from great Sickness and
Mortality. (18.)
O LORD God, who hast wounded us for
our sins, and consumed us for our transgress
ions, by thy late heavy and dreadful visita
tion ; and now, in the midst of judgment re
membering mercy, hast redeemed our souls
from the jaws of death ; we offer unto thy
fatherly goodness ourselves, our souls, and bo
dies, which thou hast delivered, to be a living
sacrifice unto thee ; always praising and mag
nifying thy mercies in the midst of thy Church,
through Jesus Christ our Lord. Amen.
Tf For a Recovery from Sickness.
O GOD, who art the giver of life, of
mutiny nor rebel ; nor should we break God's laws
that command subjection, if our only aim were to serve
God : Our only employment then would be to live holy,
and happy, to obey our rulers, and love our fellow
men, and to pray for the continuance of halcyon days :
And then also, as St. Paul adviseth, (Heb. xii. 15,)
we should have continual cause to offer up the sacrifice
of praise and thanksgiving to God through Jesus Christ,
for these his mercies towards us ; for then heaven Avould
so Avatch over us, that our peace should never be dis
turbed, we should have no plots, or none to prosper,
and we should frequently have occasion to bless the
name of God for the increase of piety and virtue,
the security of laws and magistrates, the suppressions
of treasons and conspiracies, the continuance of peace
and plenty ; and happy are the people that are in such
a case, (Psalm cxliv. ult.) wherefore let our lives as well
as our lips hereunto say, Amen. Dean Comber.

health, and of safety ; we bless thy name, that
thou hast been pleased to deliver from his bodi
ly sickness this thy servant, who now desireth
to return thanks unto thee, in the presence of
all thy people. Gracious art thou, O Lord,
and full of compassion to the children of men.
May his heart be duly impressed with a sense
of thy merciful goodness, and may he devote
the residue of his days to an humble, holy, and
obedient walking before thee, through Jesus
Christ our Lord. Amen.
^ For a safe Return from Sea.
MOST gracious Lord, whose mercy is over
all thy works ; we praise thy holy Name, that
thou hast been pleased to conduct in safety,
through the perils of the great deep, this thy
servant, who now desireth to return his thanks
unto thee, in thy holy Church : May he be
duly sensible of /thy merciful providence to
wards him, and ever express his thankfulness
by a holy trust in thee, and obedience to thy
laws, through Jesus Christ our Lord. Amen.
(18.) Life is the greatest of all earthly blessings, and
therefore the preservation thereof should be acknowl
edged by the most solemn thanksgivings. It hath been
the custom, and is the duty of all pious men to praise
God for the recovery from an ordinary sickness. And
the Arery heathen, when they Avere restored to health
after any disease, offered sacrifices, and built temples
to the honour of their gods. How much more then are
we bound to return our highest praises for deliverance
from pestilence. They that have been infected have
Hezekiah's thanksgiving ^fter he was healed of Ms
sickness, for their example and encouragement. (Isa.
xxxviii. 9.) And they who were free may learn from
holy David to offer up thanksgivings for their own pre
servation, and for the deliverance of the whole na
tion, (2 Sam. xxiv. 25 ;) and for their assistance here
is a devout form prepared by the Church.
Dean Comber.

( 77 )

AS the service, which has been now examined, is al
most every where separated, and very properly, from
the following one, namely, the Communion service, by
the singing of a Psalm, this appears a convenient place
for saying a little concerning that branch of public Avor-
ship, which in many places is too much disregarded.
As singing is capable of expressing strongly every
state, in which the mind can be, towards every object ;
so there never was perhaps any one nation upon earth,
civilized or barbarous, that did not make this a part of
the honor paid by them to the God, whom they adored.
We find in the Old Testament, it was practised by the
Jews, before their law was given, as well as after. The
book of psalms consists wholly of religious songs : and
directs the " saints of the Lord, to sing unto him, and
give thanks for a remembrance of his holiness : to sing
unto the honour of his name, and make his praise glori
ous ; to sing praises unto our God, while we have our
being." Ps. xxx. 4 ; lxvi. 2 ; cxlvi. 2. The prophets
foretell, that, in the Gospel times, men shall sing for
the majesty " of the Lord :" and, which brings the pre
dictions home to us, " they shall cry aloud, and glorify
God, in the isles of the sea." Isa. xxiv. 14, 15. Ac
cordingly St. Paul, not only himself Avith Silas, even in
prison, " sang praises unto God ;" (Acts xvi. 25 ;) but
appoints, that all Christians should " speak to them
selves, and admonish one another in psalms and hymns
and spiritual songs, making melody with grace in their
hearts to the Lord." Eph. v. 19; Col. iii. 16. And
St. James prescribes, " Is any one merry ?" in a joy
ful frame of mind, on account of blessings received, (for
the word, mirth, comprehended anciently the most se
rious kind of gladness,) "let him sing psalms." James
A". 13.
In pursuance of these rules, the first Christians made
singing a constant part of their worship : as, besides
the ecclesiastical writers, even a heathen, Pliny, informs
us ; and the whole congregation joined in it. After»
Avards indeed the singers by profession, who had been
prudently appointed to lead and direct them, by de
grees usurped the whole performance. But at the Re
formation the people were restored to their rights : and
it made a much quicker progress for the pleasure and
comfort, which they found in this practice : a circum-.
stance, that ought to endear it to considerate persons
not a little. And as the only Avay of singing known in
common parochial churches, is by the metre psalms ;
unless we join in that, we entirely omit this branch of
our duty.
It is true the verse translation of the psalms, gene
rally used, is void of ornament ; and hath expressions,
often low and flat, sometimes obsolete. And I wish a
better were substituted in its. place. But still, in many
other cases, ancient solemn forms of words are thought
venerable, when they are far from elegant : not to say
that the language of our forefathers, even where it may
seem very uncouth at present, had in its time frequent
ly full as much beauty and propriety, as ours. And
several words of it have been, for that reason, revived
by some of our best modern authors. But at least the
matter, comprised in the words, of which I am speak
ing, is so highly respectable, that the mind, which is
affected only by the phrase, and not by the sense, must
be a light one indeed.

Again, it is true also, that the tunes, to which the
psalms are sung, are most of them plain and sIoav, and
the voices of many in the assembly unharmonious, and
apt to be ill-managed. But tunes, designed for the
multitude to join in, who have never been regularly in
structed, must be plain and sIoav, and such as they have
been accustomed to : for which purpose the number
should be moderate. Ours are many of them recom
mended, and, as it were, consecrated by long usage.
Confessors for the protestant cause have composed them.
Martyrs for it have yielded up their dying breath in
them. And several of them are thought, by competent
judges, no way deficient in real melody. Amongst
a variety of people, part of them with bad ears, and most
of them with untaught voices, there will be some who
had better totally abstain ; only attending to the sense,
as well as the sound, of what is uttered by the rest : and
others, that should moderate themselves to a prudent
degree of lowness, till they have learnt, Iioav to exert
themselves more properly. But all who are, or can be,
qualified, (and there are few who cannot,) should bear
such a part as they are able. It may be done, without
in the least disordering the more skilful singers, who
perform the very useful office of raising and supporting
the tune. This in many congregations is done by an
organ, the charity children, or both: But then the
organ should express the tunes plainly and distinctly,
and make very moderate intervals between the. lines :
the children should be taught to sing in exact time and
concert with it ; and theAvhole congregation should ac
company them fervently, yet with prudence. Taking
this care though there should still happen to be some
little discords, they, would be entirely lost in the gen
eral chorus : the effect of which would be noble and ele
vating, if we tooji rightly into our thoughts the whole
of the matter instead of cavilling at minute particulars.
Consider the nature of a wild multitude, in its origin
al state, met together at the call of some vehement un-
governed passion : how alarming the concourse, how
frightful and horrid the confused and hideous cries of
it must be. Then consider the same multitude, soften
ed and cultivated by the gentle influences of religion,
and unanimously assembling at stated seasons, to sing
forth the praises of the wise and good Parent of all,
and echo to each other the precepts of a rational, and
mild, and beneficent life here, as the means of obtaining
eternal felicity hereafter. Can there be a happier
change of scene, a sweeter and more pleasing view ?
and, suppose the harmony made by them were ever so
little better, than " shouting unto God with the Aroicc of
triumph," as the Scripture expresses it, and " making
a joyful noise unto the Rock of their salvation," (Ps.
xlvii. 1. xcv. 1.) yet what worthy and humane and
pious heart is there, that would not be charmed with
the sound, and zealously join in it ? Ave arc disposed
thus on all occasions.
Amongst our ancestors, who judged of propriety as
discreetly as ourselves, to say no more, the very high
est joined humbly and cheerfully with the lowest of their
fellow Christians in the duty of psalmody, however
artlessly performed. And it is worth our while to re
flect what it is, either to disdain, or be ashamed, or to be
too indolent to lift up our voices to the honour of our
Maker, Avhen Ave come into his house professedly to

( 78)

worship him, and he hath commanded that one part of
Ms worship shall be this.
But if we will not employ our lips in the service, We
may still fix our minds upon it : at least we should not
hinder others from doing either. And particularly we
should abstain from giving the bad example, and the
offence, of indecently holding conversation at that time,
fop which there cannot surely be so pressing an occa
sion, but that it may very safely be deferred till after
Church, if not altogether omitted.
In the singing of Psalms, different persons use differ
ent postures. The prose psalms, I believe, are, and
ever have been, repeated by all persons, every where,
standing. In the verse psalms we all stand at the
Doxology. And, in what goes before, the reason for
doing it is exactly the same, and a very strong one :
that the whole is sung to the glory of God, and often
directly addressed to God. Accordingly we read in the
Old Testament that not only the "Levites" were "to
stand every morning to thank and praise the Lord, and
likewise at even," (1 Chron. xxiii. 30;) but that when
" they waited with instruments of music to praise the
Lord, all Israel stood," (2 Chron. vii. 6;) and that
they said to the people, " Stand up and bless the Lord
your God." (Neh. ix. 5.) We read likewise, that in a
vision of St. John, in the book of Revelation, " a great
multitude whom no man could number, stood before the
throne, and cried with a loud voice, Salvation to our
God," (Rev. vii. 9, 10 :) and in another, that "they
Avho had gotten the victory over the beast, stood and
sang the song of Moses and the Lamb." (Rev. xv. 2, 3.)
Standing, therefore, as it is plainly the fittest posture in
itself, is the authorized one also : and were it more un
common than it is, would be far from a dishonourable
singularity. But still, as very many in most congre
gations, either have hy long habit been prejudiced in
favour of sitting, or, though they disapprove the custom,
feel a difficulty of quitting it, unless every one did :
they should not be censured for a practice by wliich
they mean nothing amiss ; but kindly encouraged to an
alteration in this point, which we may thus hope Avill
gradually become general. Abp. Seeker.
To prevent improprieties in the performance of this
excellent part of publick devotion, and to provide for
due solemnity in it as well as in the rest, it is much to
be wished, that ministers should not leave the choice of
proper psalms to their parish clerks, but should take
upon themselves the trouble of directing it ; or rather,
that they should once for all fix and establish a course of
psalms, to be given out and sung in their order. By
which means the congregations might be furnished with
those which are most proper, and also with a due va
riety; and, by degrees, the most useful parts of the
Book of Psalms, would be implanted in the minds ofthe
people, and become familiar to them. bp. gibson.
It is evident, that the Psalms in metre are not known
in the rubricks of the Church of England. And yet it

was provided in the very beginning of the reformation,
by the act of uniformity then passed, that Psalms or
Prayers, taken out of the Bible, might be used in di
vine service, provided that it were not done to the
omitting of any part thereof. This was in the reign
of Edward VI. In the course of that reign, Sternhpld
and Hopkins edited their version ; which must have
been brought into use, not by any special act of author
ity, but under the sanction of that provision. These
facts have been stated, in a preceding part of the pre
sent work. They are again referred to, in order to
make them a ground of the supposition that the posture
of sitting grew out of the laxity of manner, in which
this part of the public devotion was introduced. When
the present writer was in England, during the whole
of the year 1771, and nearly the half of the year 1772,
he was not in any Church wherein the people stood, at
the singing of the metre Psalms. He does not remem
ber to have seen it, during his short visit to that
country, about fifteen years afterwards. And yet it
seems well attested of late, that the posture of standing
prevails in London and its vicinity, and elsewhere. It
is said to have been introduced by the late excellent
Bishop of London— Dr. Porteus : and this is very
prohable. The custom has travelled to some congre
gations in this country ; wherein until lately, it is not
probable there was a single congregation who stood,
during tMs part of the service. In order to put an end
to the diversity, and under the conviction that standing
is the more fit and decent posture, the Bishops proposed
and "the other house approved of the measure which has
been adopted. bp. white.
Whereas, a diversity of custom has of late years pre
vailed in the postures of ministers and of the people,
during the act of singing the Psalms and the Hymns in
metre ; the former practice of sitting during this part
ofthe service gradually giving way to the more comely
posture of standing ; it is hereby recommended to this
Convention, that it be considered as the duty of the
ministers of this Church, to encourage the use of the
latter posture, and to induce the members of their con
gregations, as circumstances may permit, to do the
same ; allowance to be made for cases, in which it may be
considered inconvenient by age, or by infirmity. Prac
tice under this recommendation, is to begin from the
time when suitable information shall be given by the
Clergy to their respective flocks. And, it shall be the
duty of every minister, to give notice of this recommend
ation to his congregation, at such time, as in his dis
cretion may be the most proper.
The carrying into effect of the contemplated change,
may be delayed by the Bishop of any diocess. Or,
where there is no Bishop, by the Ecclesiastical author
ity therein, until there shall have been time and oppor
tunity of explaining satisfactorily the grounds of the
measure. See Journal ofthe General Convention of 1814.

the10 collects,2' epistles, and
gospels;30
TO BE USED THROUGHOUT THE YEAR.

The first Sunday in Advent. (4.)

The Collect. (5.)
ALMIGHTY God, give us grace that we
(1.) THE Holidays observed by our Church are either
weekly or annual. Of the first sort are all the Sun
days in the year. To the second class belong the Na
tivity of our Lord, Gooo-Friday, the day of the As
cension, and all those usually denominated Saints-
Days.
The hallowing or sanctifying of every seventh day,
by appropriating it to the more immediate service of
God, and the offices of Religion, is a practice common
to both Jews and Christians ; with this difference, how
ever, among others, that the Christians, in the system
of their ecclesiastical polity, transferred the repose and
worship of the Sabbath, or seventh day, to Sunday, or
the first day of the week, in commemoration of the
resurrection of the Saviour of the world.
Of the practice of holding religious assemblies on
the first day of the week, or Sunday, in contradistic-
tion to Saturday, or the Jewish Sabbath, frequent
mention is made in the New Testament. About twen
ty-five years after our Lord's resurrection, and while
all the Apostles, but James the greater, might yet be
living* St. Paul preached to the disciples at Troas
" upon the first day of the week, when they came to
gether to break bread." To the Corinthians the same
Apostle Avrites, "Concerning the collection for the
saints, as I have given orders to the Churches of Gala
tia, even so do ye. Upon the first day of the week let
every one lay by him in store as God hath prospered
Mm, that there be no gatherings when I come."
The name of Lord's day likewise is nearly as ancient
as the Church itself. That it had commonly obtained
among Christians towards the close of the first century
is evident, from St. John's manner of employing it in
the book of Revelation. It is however probable, that
this title was not generally given to the day, long be
fore the Revelation was written ; for had the Lor-d's
day been its usual appellation, when Paul preached at
Troas, or when he wrote his Epistle to the Corinthi
ans, it is not likely that both Luke and the Apostle
should have omitted to mention it by its proper name,
and described it only as the first day of the week.
Though we have no evidence from Scripture that the
observance of the Lord's day, as a season appropriated

may cast away the works of darkness, and put
upon us the armour of light, now in the time
of this mortal life, in which thy Son Jesus
to religious solemnities, proceeded from any express
command of our Saviour; yet it is to us a law of
CMistianity, having been instituted, if not by our
Saviour himself, at least by his Apostles, and since
confirmed by the constant practice of the Church.
When the early fathers addressed the Gentiles, they
scrupled not to call the Lord's day, Sunday, that being
the name by which it was commonly distinguished
among the Greeks and Romans. This is done among
others, by Justin Martyr, and Tertuieian, in
their respective apologies, though it is observable that
the latter, when he writes to Christians, commonly uses
the name of the Lord's day, and especially when he
would distinguish it from the Jewish Sabbath.
The religious observance of the Lord's day has been
uniformly recognised by Christians of every age and
sect. Yet for the three first centuries it appears, that
as soon as the celebration of the public worship was
finished, the congregation usually returned to their or
dinary occupations. But this might be in the first
Christians an act of necessity rather than of choice,
for till their Religion had obtained some countenance
from the civil power, its professors were obliged to
comply with the existing laws of the empire. Con-
stantine, the first emperor that publickly professed
Christiamty, was likewise the first that made civil re
gulations respecting the keeping of Sunday. By an
imperial edict he commands his Pagan as well as
Christian subjects, all Avho lived under tlie Roman em
pire, to rest on the weekly return of the day dedicated
to the Saviour. The soldiers of his army were some
of them Heathens and some Christians. The Christ
ians he directed to frequent the public service of the
Church, and exempted them from every other employ
ment during the whole of the day. The Heathens he
ordered to assemble in the open fields, and at a signal
given, to lift up their hands and eyes towards heaven,
and to make their supplications to the Almighty, in a
form of prayer, composed by himself.
Till this time the magistrates, the judges, and other
officers of state, had, on the Lord's day, and even in
time of divine service, been obliged to attend to the du
ties of their respective stations. That they might have

80
Christ came to visit us in great humility ; that
in the last day when he shall come again in his
glorious Majesty to judge both the quick and
an opportunity of frequenting public, worship, and not
be the means of detaining others from it, the Emperor
ordained, that on "this day all legal proceedings should
be suspended, that artificers and labourers should lay
aside their own business to attend to that ofthe Lord."
About the end of the reign of Constance, the son
and successor of Constantine, the Council of La
odicea renewed the order for resting from labour on
Sunday, in all cases whatever, excepting only those of
very urgent or absolute necessity : and about an hun
dred years after, the Emperor Leo prohibited, under
severe penalties, all public shews and amusements on
this day. From this time Sunday was every where
more strictly employed in the duties of public worship,
and the due observance of it was one of the first laws,
which the Church imposed upon the converts from Pa-
gamsm to Christianity.
Besides the weekly festival of the Lord's day, the
ancient Christians celebrated annual festivals in hon
our of our Saviour, such as the Nativity and Epipha-
uy, Easter, Ascension, and Pentecost.
Other annual festivals were likewise instituted at an
early sem, in commemoration of the Apostles, and of
Martyrs, by whose exertions or sufferings Christianity
had been propagated and maintained. At what precise
period these festivals began to be observed cannot, I
apprehend, be ascertained : but it is certain that they
were solemnized in the second century.
At their first institution, the festivals of Martyrs
were not, like the annual festivals of our Lord, uni
versally observed by the Avhole body of the Catholic
Church. They were usually celebrated only in those
particular Churches where the Martyrs had lived or
suffered ; where they had been best known, and their
memory was held in the highest veneration.
To admonish others of their duty, and to excite them
to an imitation of the fortitude and virtues of the Mar
tyr, whose festival was commemorated, orations were
delivered. At the oblation of the Eucharist, which
was always admimstered on these occasions, praises
and thanksgiA'ings were offered up for the good exam
ple of the Martyr in particular, and in general of all
" Christ's servants departed this life :" and sometimes
prayers were made eor them, as well as for the faithful
who Avere still alive.
From the calendars, or records kept in different
churches to preserve the memory of primitive Mar
tyrs, as well as of reputed saints and confessors of more
modern date, general accounts were formed ; and the
number in the martyrologies at length was found to be
so immense, that churches in general appointed one day
for the common commemoration of all saints. Each
individual church, however, assigned especial days for
the particular observance of the festivals of the Apos
tles, of their own indigenous saints, and of such of those
of other countries, as had obtained superior celebrity.
In this state Avere found the calendar and offices of
the Church of England at the time of our Reformation.
Whatever had been publickly practised or taught, in

THE FIRST SUNDAY IN ADVENT.

dead, we may rise to the life immortal, through
him who liveth and reigneth with thee and the
Holy Ghost, now and ever. Amen.
the preceding ages, was then scrupulously examined :
and either preserved, as it was deemed decent and use
ful, or rejected as unprofitable or offensive. Our re
formers retained as many of the holidays, as they
thought conducive to the advancement of Religion and
true piety ; taking care, however, to correct some er
roneous notions that had been entertained respecting the
saints, whose anniversaries they still continued to com
memorate. Shepherd.
In very ancient Liturgies, there was a small portion
of a psalm, or some other part of scripture, appropri
ate to the service of the day, prefixed to the collect, be
fore the epistle and gospel. Tins being sung by the
choir, at the time of the priest's entrance within the
rails of the altar, was in some Churches called the In
gress, (Ingressus) but more commonly, the Introit,
(Introitus.) This part of the service being perfectly
unexceptionable, and when properly performed, highly
affecting, was retained in the first book : why it was
rejected in the second, it is not easy to assign either
the true, or a good reason. The want however of the
Introit may be considered, as in some degree supplied
in parish Churches by the portion of a metrical psalm,
sung by the choir. Shepherd.
(2.) The Coeiects, which follow, are some short,
pious, and impressive prayers, collected out of the ho
ly Scriptures, ushered in with such attributes of God,
as are proper and suitable to the petitions contained
in them, and offered up in the name and through the
mediation of Jesus Christ. Dr. Hole.
As on every day, or season, there is something more
particularly commended to our meditations by the
Church, so the Collect reflects chiefly upon that, though
sometimes more generally upon the whole matter of the
Epistle and Gospel, desiring inspiration, strength, and
protection from God Almighty in the practice and pur
suance of what is set before us. But concerning the
matter of the several Collects a particular account will
be given as each occurs. Bp. Sparrow. ,
That most of our Collects are very ancient, appears
by their conformity to the Epistles and Gospels, which
are thought to have been selected by St. Jerom, and
put into the Lectionary by him : for which reason
many believe that the Collects also were first framed
by him. It is certain that Gelasius, who Avas bishop
of Rome in the year of our Lord 492, ranged the Col
lects, which were then used, into order, and added
some new ones of his own : which office was again cor
rected by Pope Gregory the Great in the year 600,
whose Sacramcntary contains most of the Collects we
now use. But our Reformers observing that some of
these Collects were afterwards corrupted by supersti
tious alterations and additions, and that others were
quite left out of the Roman Missals, and entire new
ones, relating to their present innovations, added in
their room ; they therefore examined every Collect
strictly, and where they found any of them corrupted,
there they corrected them ; where any new ones had
been inserted, they restored the old ones ; and lastly,

THE FIRST SUN%1Y IN ADVENT.

81

at the Restoration, every Collect was again reviewed,
when whatsoever was deficient was supplied, and all,
that was but improperly expressed, rectified. Wheatley.
It was the opinion of our wise and pious Reformers
that these Collects being found in tlie Romish mass
book was no objection to the use of them. For they
considered, that we ought to depart from the corrup
tions only of that Church : and when these were entire
ly corrected, or cast off, they rightly judged that it
would have argued in them a strange and even scandal
ous perverseness, not to retain those parts or offices,
the soundness whereof was evident, by their being
either expressly contained in, or undeniably founded
upon, the word of God himself. Dean Stanhope.
Subjoined is a table of the Collects for Sundays and
other Holidays, as they now stand in our Liturgy :
noting their origin, the time of their composition, and
the principal variations they have undergone. The
table, Avhich was partly formed by Bishop Cosins, and
published by Dr. Comber, is divided into three com
partments. The first consists of the Collects retained
from ancient Liturgies ; the second of such as were
taken from ancient models, but were considerably al
tered and improved by our Reformers. The third, of
such as were composed anew, and substituted in the
place of others, which containing doctrines and posi
tions, that to our Reformers seemed false, superstitious,
or improper, were therefore rejected.
PART I.
Consisting qf such Collects as were retained from ancient
Liturgies at the Reformation.

Collects for
4 Sunday in Advent.
St. John's Day.
The Epiphany.
1, 2, and 3 Sunday after Epiph
5 Epiphany.
Septuagesima.Sexagesimff.2, 3, 4, 5 Sunday in Lent.
6 Sunday in Lent.

Whence taken.
In some old Offices for the first Sunday
iu Advent.
St. Greg. Sacr. and Gothick Liturg.
St. Greg. Sacr.
The same, and St. Ambros. Liturg.
St. Greg. Sacr.
The same.
The same.
The same.
The same ; but in St. Ambros. Liturg.
for Good Friday.
Good Friday, the three Collects. They are in all Offices with little vari
ation j but are left out of the Brevi
aries of Pius V. and Clem. VIII.
St. Greg. Sacr. and a Collect almost
the same in the Gallic Liturg;
St. Greg. Sacr. St. Ambros. Liturg.
St. Greg. Sacr.
The same.
The same.
The same. This in some old Offices
is called the second after Pentecost ;
in others the first after the octaves
of Pentecost.

Easter Day.
3 Sunday after Easter.
5 Sunday after Easter.
Ascension Day.
Whit-Sunday.1 Sunday after Trinity.

The 3, 4, 5, 6, 7, 8, 9, 10, 12,
13, 14, IS, 16, 17,20,21,22,
23, 24, and 25, after Trinity. Are all in St. Greg. Sacr.
The Purification. The same.
St. Michael's Day. The same.
The reader will observe, that the greater part of
this class of Collects, is found in Gregory's Sacrament
ary, which was composed before the year 600. All
of these, therefore, are, at least, 1200 years old, and
many of them are much older. For Gregory did not
originally form the offices. He only collected and im
proved them. To wave all other proof of this, we have

his own testimony, given in vindication of his conduct.
" I have followed," says he, " a practice common in
the Greek Church, and have altered some old Collects,
and added some new and useful ones." But the gen
erality of the Collects in his Sacramentary he compiled
from Liturgies, which, in his time were esteemed an
cient.
PART II.
Consisting of Collects taken from ancient models, but con
siderably altered and improved by our Reformers, and
the Reviewers of the Liturgy.

Collects for
St. Stephen's Day.

Time of Improvement.
Beginning added 1662.

4 Sund. after Epiph. End improved 1662.

4 Sund.

after Easter.

Improved 1662.

Sund. after Ascension. A little varied 1549.

8 Sund. after Trinity. Beginning improvedl662.
11 Sund. after Trin. Improved 1662.

18 Sund. after Trin.
19 Sund. after Trin.

St. Paul's Day.

Improved 1662.
Improved 1662.

How it stood before.
Grant us, O Lord, to
learn to love our ene
mies, fee.
Grant to us the health
of body and soul, that
all those things which
we suffer for sin, &c.
Who makest the minds
of ail faithful people
to be of one will, &c.
This had been of old the
Collect for Ascension
Day, on which our
venerable Bede re
peated it as he was
dying.
2 Sund. after Trinity. The order inverted 1662. Lord make us to have a
perpetual fear and
love of thy holy name,
for thou never fail-
est, fee.
Whose providence is
never deceived, &c;
That we running to thy
promises, may be
made partakers of
thy heavenly treas
ure, &c.
To avoid the infections
of the devil, &c.
That the working of thy
mercy may in all
things, &c.
Improved 1559 and 1662. In the Breviaries*a new
prayer was added
mentioning S t. Paul' s
intercession ; in the
year 1549 the old
prayer alone out of
Greg. Sacr. was re
stored, which had our
walking after his ex
ample only, which
was a little varied in
the year 1662.
The Breviaries had put
in a new prayer about
the B. Virgin's inter
cession, which was
cast out in 1549, and
the form being in St.
Greg. Sacr. restored.
As thou hast taught St.
Philip and the other
apostles, fee.
* Had Dr. Comber said Missal instead of Breviary, he would have
been more correct. For though the Collect of the day was used in the
Breviary, yet it was taken from the Missal. Thus, in our Morning
Prayer, the rubrick directs that the first Collect, that is, the Collect of
the day, "shall be the same that is appointed at the Communion."
By members of our Church, and dissenters, the Breviary, Missal, and
Ritual, three very different books, are at present generally confounded.
The Breviary contains mattins, lauds, &c. ; and if the reader considers
it as corresponding with our daily service, he will not form a very er
roneous opinion. The Missal, or Mass Book, answers to " the order
ofthe administration of the Lord's Supper," together with "Collects,
Epistles, and Gospels, to be used throughout the year." The Ritual is
composed of occasional Offices, namely, Baptism, Matrimony, Visita
tion ofthe Sick, &c.

The Annunciation.

Improved 1549.

St Philip and James. Improved 1662.

82
St. Bartholomew.

Trinity Sunday.

THE FIRST SUNDAY IN ADVENT.

Improved 1662.

To preach that which
he taught, &c. was al
tered, because there is
no writing of his ex
tant.
This Collect is no older
than the Sacramenta
ry ascribed to Alcui-
r.us. The old Offices
have another Collect
for it, and call it the
Octave of Pentecost.

PART III.

Consisting of such Collects as are composed anew, and
substituted in the place of tlwse, which, containing
either false or superstitious doctrines, were on this ac
count rejected. Composed in
First Book of Edward VI. 1549.
The same time.
1662. 1549.
The same time.
1662. Before this time they repeated
the Collect for the fifth Sunday.
1549.
The same time.
The same time.
1662. No Collect for it ever before
then.
The first sentence (1 Cor. v. 7.) was
added 1662.
1549. Then it was used on Easter
Tuesday, and in 1662 was fixed for
this Sunday.
1549.1552. Second Book of Edward VI.

Collects for
I Sunday in Advent.
2 Sunday in Advent.
3 Sunday in Advent,
Christmas Day.
Circumcision.
6 Sunday after Epiphany.
Quinquagesima.
Ash Wednesday,
1 Sunday in Lent.
Easter Even.
Easter Sunday.
1 Sunday after Easter.

AU composed anew in 1549.

% Sunday after Easter.
St. Andrew's Day.
St. Thomas's Day.
St. Matthias.
St. Mark.
St. Barnabas,
St. John Baptist.
St. Peter.
St. James.
St. Matthew.
St. Luke.
St. Simon and St. Jude
All Saints.
Yet, in the composition of some of these Collects, the
compilers appear to have had an eye to the Missals and
the Breviaries. They have, in some instances, preserv
ed the introduction, and amplified or given a different
turn to the petitions. Shepherd.
The folloAving Table of the Weekly Collects is gen
erally annexed to the Common Prayer Books sent, by
order of the Society for promoting Christian Knowl
edge, to its members.
An alphabetical Table of the weekly Collects in the Book
of Common Prayer, reduced under proper heads.
Jlfflietion. Prayers for deliverance from, and support
under afflictions. Collects for the third Sunday
after the Epiphany, eighth after Trinity, and fifth
Sunday in Lent.
Angels. A prayer for the guardianship of angels. Col
lect for St. Michael.
Charity. See Love.
Chastity. A prayer for Chastity. Collect for the first
Sunday in Lent.
Christ, A prayer for the imitation of Christ. Collects
for the Sunday next before Easter, and the second
Sunday after Easter.
For the benefit of Christ's death. Collect for
the annunciation.

Church. Prayers for the universal Church. Collects
for the fifth Sunday after Epiphany, the third
Sunday after Easter, St. John the Evangelist, and
•the two first Collects for Good-Friday.
For the unity of the Church. Collect for St.
Simon and Jude.
For the peace of the Church. Collects for thc
fifth, sixteenth, and twenty -second Sundays after
Trinity.
Comfort. A prayer for spiritual comfort. Collect for
the Sunday after the Ascension.
Contrition. A prayer for Contrition. Collect for Ash-
Wednesday.
Covetousness. A prayer against covetousness. Col
lect for St. Matthew's day.
Courage. A prayer for Christian courage. Collect
for St, John Baptist.
Enemies. A prayer for deliverance from enemies.
Collect for the third Sunday in Lent.
Example. Prayers that we may follow the example of
Christ. Collects for the Sunday next before East
er, and the second Sunday after Easter.
Faith. Prayers for a right and firm faith. Collects
for Trinity Sunday, St. Thomas, and St. Mark.
For faith, hope, and charity. Collect for the
fourteenth Sunday after Trinity.
Grace. Prayers for grace and assistance in our Christ
ian course. Collects for the fourth Sunday in
Advent, second in Lent, Easter-Day, third Sunr
day after Easter, and the first, seventh, and thir
teenth, after Trinity.
Heaven. A prayer for heavenly desires. Collect for
Ascension-day. For admittance to the enjoyment of God in heav
en. Collects for the Epiphany, the sixth Sunday
after Epiphany, and the Sunday after Ascension.
Humility. A prayer for humility and patience. Col
lect for the Sunday before Easter.
Illumination. Prayers for illumination, or a right
judgment in all things. Collects for Whitsunday,
first Sunday after Epiphany, and the ninth after
Trinity.
Judgments. Prayers for deliverance from judgments.
Collects for Septuagesima, Sexagesima, and the
fourth Sjanday in Lent.
Love. Prayers for the love of God and his Laws.
Collects for the fourth Sunday after Easter, and
the sixth, seventh, and fourteenth after Trimty.
For love and charity. Collect for Quinquages
ima Sunday.
Ministers. A prayer for the fitness of ministers. Col
lect for St. Matthias.
That they may be diligent. Collect for St. Pe
ter's day.
That their labours may be successful. Collect
for the third Sunday in Advent.
Mortification. Prayers for mortification. Collects for
Circumcision, and Easter-Eve.
Obedience. Prayers that we may obey, and follow, the
doctrine of the apostles. Collects for the C onver-
sion of St. Paul and St. John Baptist. See Good
Works.
Prayers. For the acceptance of our prayers. Collect
for the tenth Sunday after Trinity.

THE FIRST SUNDAY IN ADVENT.

83

Providence. Prayers for protection by God's provi
dence. Collects for the second, third, fourth, and
twentieth Sundays after Trinity.
Purity. A prayer for purity of heart. Collect for the
Purification.
Renovation. A prayer for it. Collect for Christmas-
day.
Religion. A prayer that we may be truly religious.
Collect for the seventh Sunday after Trinity.
Saints. Prayers for the imitation of them. Collects
for Innocent's day, St. Stephen, St. Philip, St.
James, St. John Baptist, and All Saints.
Scripture. A prayer before reading the Scripture.
Collect for the second Sunday in Advent.
Sin. Prayers for conversion from sin. Collects for
the first Sunday in Advent, the first Sunday after
Easter, St. Andrew, St. James, and St. Matthew.
For pardon of sin. Collects for the twelfth,
twenty-first, and twenty-fourth Sundays after
Trinity.
Sincerity. A prayer for it. Collect for the third Sun
day after Easter.
Holy Spirit. Prayers for the direction of the Holy
Spirit. Collects for the nineteenth Sunday after
Trimty, and fifth after Easter.
Temptations. Prayers for deliverance from and sup
port under, temptations. Collects for the fourth
Sunday after Epiphany, and the second in Lent.
Thoughts. A prayer against evil thoughts. Collect
for fifth Sunday after Easter.
Unbelievers. A prayer for Jews, Turks, Infidels, and
Hereticks. The third Collect for Good Friday.
Good Works. Prayers for fruitfulness in good works.
Collects for the fifth Sunday after Easter, and the
first, ninth, eleventh, thirteenth, seventeenth, and
twenty-fifth Sundays after Trinity.
(3.) The Episties, are certain portions of Scrip
ture selected for the most part out of the Avritings of
the Apostles, contaimng many excellent rules and pre
cepts for instruction and comfort in all conditions.
They are called Epistles, because they were sent by way
of letter by the Apostles to the several churches or places
to which they are inscribed : for which reason they still
retain the same name. Dr. Hole. Though some few
of these portions are taken from the Acts, or other of
the canonical books, they all receive their denomination
from the greater part. Dr. Nicholls.
The Gospeis, are taken out of the writings of the
four Evangelists", who relate the life and actions of
our blessed Saviour ; as the doctrine that he taught,
and the miracles by which he confirmed it ; both which,
being of great use for the strengthening of our faith
and hope in him, are piously ordered to be read every
Lord's day in the ears of the people. And in honour to
our Saviour, whose words and works they are, the
Church hath commanded them to be read and heard
standing; which is a posture of reverence and resolu
tion to adhere and stand to them. Dr. Hole.
That the use of Epistles and Gospels peculiar to
the several holydays was ancient, appears first by an
cient Liturgies : secondly, by the testimony of the an
cient Fathers. Let St. Augustin testify for the Latin
Church, in his preface to his comment upon the Epistle
of St. John, and in his tenth Sermon. " We heard

first," says he, "the apostolical Lesson, then we sang
a Psalm, after that the Gospel was read." Noav let St.
Chrysostom testify for the Greek; "The minister
stands up, and with a loud voice calls, Let us attend :
then the Lessons are begun :" which Lessons are the
Epistles and Gospels, as appears in his Liturgy, which
follow immediately after the minister hath so-called for
attention. The fitness of the Epistle and Gospel for the day
it belongs to, and the reason of the choice, will plainly
appear, if we observe that these holy festivals and so
lemnities of the Church are of two sorts ; the more high
days, or the rest. The first commemorate the signal
acts or passages of our Lord in the redemption of man
kind ; his incarnation and nativity, circumcision, man
ifestation to the Gentiles : Ms fasting, passion, resur
rection, and ascension, the sending of the Holy Ghost,
and thereupon a more full and express manifestation of
the sacred Trinity. The second sort is of inferior days
that supply the intervals of the greater, such as are ei
ther the remaining Sundays, wherein, without any con
sideration of the sequence of time, (which could only
be regarded in the great feasts) the holy doctrine,
deeds, and miracles of our Lord, are the chief matters
of our meditations, or else the other holydays. And
for all these holy times we have Epistles and Gospels
very proper and seasonable ; for not only on high and
special days, but even on those also, that are more
general and indifferent, some respect is had to the sea
son, and the holy affections the Church then aims at :
as mortification in Lent ; joy, hope, newness of life,
&c. after Easter; the fruits and gifts ofthe Spirit and
preparation for Christ's second coming, in the time be
tween Pentecost and Advent. But these things Avill be
shewn in the discourse of the holy days severally. As
for the Lessons, although they have another order, and
very profitable, being for each day of the Aveek, follow
ing usually the method of chapters, and taking in the
Old Testament also, (the Communion dealing chiefly
with the New, as most fit for the nature of that ser
vice,) yet in them also regard is had to the more sol
emn times by select and proper readings, as hath been
shewed : this being the Church's rule and method (as
she hath it from the apostle) " that all things be done
unto edifying," that we may be better acquainted with
God, and with ourselves, with what has been done for
us, and what is to be done by us. And this visible as
well as audible preaching of Christian doctrine by these
solemnities and readings, in such an admirable order,
is so apt to infuse by degrees all necessary Christian
knowledge into us ; and the use of it to the ignorant is
so great ; " that it may well be feared" (as a reverend
person hath forewarned) that " when the festival and
solemnities for the birth of Christ and Ms other fa
mous passages of life, and death, and resurrection, and
ascension, and mission of the Holy Ghost, and the Les
sons, Gospels, and Collects, and Sermons upon them,
be turned out of the Church, together with the Creeds
also, it will not be in the power of weekly Sermons on
some heads of religion to keep up the' knowledge of
Christ in men's hearts, &c." And no doubt, for this
and other good reasons which he gives us, it was, that
the primitive Christians were so exact and religious in
these solemnities and meditations on the occasions of
19

84

THE FIRST SUNDAY IN ADVENT.

them ; and therefore the Sermons of the Fathers were
generally on the readings of the day, as hereafter is
shewed. And Ave have from another the like hand,
thus : " The blessings of God, whereof these solemni
ties renew the remembrance, are of that esteem to the
Church, that we are not able to express too much thank
fulness in taking that occasion of solemnizing his ser-
A'ice. And the greatest part of Christians are such, as
will receive much improvement in the principal myste
ries of our faith by the sensible instruction, which the
observation of such solemnities yieldeth. The remem
brance of the birth, the sufferings, the resurrection of
Christ, the coming of the Holy Ghost, the conversion
of the Gentiles by sending the Apostles, the way made
before his coming by the annunciation of the angel, and
the coming of the Baptist, as it is a powerful mean to
train the more ignorant sort in the understanding of
such great mysteries, so it is a just occasion for all
sorts to make that a particular time of serving* God, up
on which we solemnize those great works of his." Bp.
Sparrow. The Church has not appointed these following Epis
tles and Gospels, but upon special relation to the time
wherein they are read. And it is admirable to see with
what order and wisdom all things are disposed, that
they might be the more suitable for putting us in mind
of what we are about, or what we have to do. The
whole year is distinguished into two parts ; the one to
commemorate Christ's living here on earth, and the
other to direct us to live after his example. For the
first are all the Sundays, appointed from Advent to
Trimty Sunday : for the second, all the Sundays from
Trinity to Advent again. And because the first part
is conversant about the life of Christ, and the myste
ries of Ms divine dispensation, therefore, beginning at
Advent, is the memory of his incarnation celebrated ;
and after that, his nativity ; then Ms circumcision ; his
manifestation to the Gentiles ; his doctrine ; his mira
cles ; his passion ; his burial ; his resurrection ; his
ascension ; his sending of the Holy Ghost ; all in the
most perfect order : in all which we see the whole story
and course of our Saviour in manifesting himself and
Ms divine mysteries to the world. So that the Gos
pels, read through this part of the year, have their chief
end and purpose, to make us know, and remember or
derly with grateful hearts, what excellent benefits God
the Father hath communicated to us, first by his Son,
and then by his Holy Spirit ; for which unspeakable
goodness we fitly end this division of the year, with
giving praise and glory to the whole blessed Trinity.
The second part, which contains all the Sundays aft
er that tii]l Advent, being for our guidance during our
pilgrimage in this world, hath such Gospels in order
appointed, as may most easily and plainly lead us in
the true paths of Christianity : that those, which are
regenerated by Christ, and initiated into his faith, may
know what virtues to follow, and Avhat vices to eschew.
Thus, in the first part, we are to learn the mysteries of
the Christian religion ; and, in the second, to practice
that which is agreeable tp the same. For so it behoves
us, not only to know, that we have no other foundation
of our religion, but Christ Jesus, born, and crucified,
and risen for us ; but also to build upon this foundation
such a life as he requires of us. And because the first

part ends with Pentecost, the giving of a new law in
our hearts, therefore the second part is to begin with
the practice of that law : that as the children of Israel
did pass the desert by the direction of Moses, so we may
pass through this world by the guidance of our Sav
iour; and, overcoming at last our spiritual enemies,
we may come to our heavenly dwelling place, and there
remain with him for ever. Bp. Overall.
The Epistles, (for so the whole collection of them is
commonly called, taking its denomination from the far
greater part,) are portions of Scripture, chiefly consist
ing of moral precepts. Some few indeed must be ex
cepted ; which are either passages pMophetical of our
blessed Saviour, with regard to his first or second com
ing ; or else historical, relating the memorable acts of
the saints whom the Church commemorates ; or doc
trinal, illustrating the ends and advantages of our
Lord's actions or sufferings. Amongst those Epistles
(strictly so called) some have a more immediate regard
to questions of great importance, between the Jews and
Christians, at the time when they were written. Yet
are they not so confined to the controversies then depen-
ing, but that they, at the same time, help to explain
many essential points and privileges of our religion :
such as are highly necessary to be understood, and ca
pable of bringing improvement to ours, and to all ages
of the Church.
In the Gospels we are furnished with the strongest
evidences of our faith. The mysteries of our Lord's
incarnation and nativity, the miracles he wrought, the
parables he spoke, the holy exhortations he has left us,
whether in public discourses to the multitudes, or in
private conferences with his OAvn disciples ; the history
of his life and death, resurrection, and ascension into
heaven ; the promises of his Holy Spirit, and predic
tions of the many wonderful things, which his followers,
thus assisted, should be enabled to perform, in confirma
tion of the truth : these, upon the matter, make up the
substance of this part of our service! Which gives us
a perfect system for the establishment of our faith, as
the Epistles have been observed to do, for the direction
of our manners.
It were therefore heartily to be Avished, that the ex
cellency and usefulness of those Scriptures, chosen for
the instruction and edification of our people, were more
generally laid to- heart : that men were duly sensible of
the happiness of that communion, in which such effectu
al care is taken for their souls, that all who frequent our
publick assemblies, are secure of being taught, even
there, the whole of that, Avhich is necessary to their sal
vation. And I hope I may take leave to recommend
this (as I conceive) very reasonable instance of modesty
and prudence, that such deference may be paid to the
authority and wisdom of our governors, as for our
flocks to make those passages of Scripture the subject
of their private study and meditation, wliich have been
judged most proper for their publick Instruction. For,
although our Church do, as indeed she ought, indulge
the free use of the whole book of God to all her chil
dren, and as liberally impart unto them, in the course
of daily lessons throughout the year ; yet, since these
passages are singled out for such times as are sup
posed to draw the greatest numbers together, this, me-
tliinks, is a fair intimation, and fit to be taken by the

THE FIRST SUNDAY IN ADVENT.

85

^ This Collect is to be repeated every Day with
the other Collects in Advent, until Christ
mas-Day.
The Epistle. Rom. xiii. 8. (6.)
OWE no man any thing, but to love one
generality of people, that such portions of the Bible
are not only of singular profit, when rightly under
stood ; but that they are likewise best suited to the ca
pacities of common men, and consequently, if attended
to with diligence and honesty, in less danger of being
misunderstood. Dean Stanhope.
The Epistles and Gospels are thought to have been at
first selected by St. Jerome, and put into the Lection-
ary by him. It is certain that they were very ancient
ly appropriated to the days whereon we now read them ;
since they are not only of general use throughout the
whole western Church, but are also commented upon in
the homilies of several ancient fathers, which are said
to have been preached upon those very days, to which
these portions of Scripture are now affixed. So that
they have most of them belonged to the same Sundays and
Holy-days we now use them on, for above twelve h undred
years ; as I might easily show from several authorities.
In all the old Common Prayer-Books, except the
Scotch one, the Epistles and Gospels were taken out of
the Great Bible, neither of the two last translations
being extant when the Common Prayer was first com
piled. But in regard of the many defects which were
observed in that version, and upon the petition of the
Presbyterian commissioners at the Savoy conference,
the commissioners on the Church side concluded that
all the Epistles and Gospels should be used according
to the last translation. Wheatly.
(4.) For the greater solemnity of the three principal
holydays, " Christmas-day, Easter-day," and "Whit
sunday," the Church hath appointed certain days to
attend them : some to go before, and others to come
after them. Before " Christmas" are appointed four
"Advent-Sundays," so called, because the design of
them is to prepare us for a religious commemoration of
the " Adyent," or coming of Christ in the flesh. The
Roman ritualists would have the celebration of this holy
season to be apostolical, and that it was instituted by
St. Peter. But the precise time of its institution is not
so easily to be determined : though it certainly had its
beginmng before the year 450, because Maximus Tau-
rinensis, who lived about that time, writ a homily upon
it. And it is to be observed, that for the more. strict
and religious observation of this season, courses of ser
mons were formerly preached in several cathedrals on
Wednesdays and Fridays, as is now the usual practice
in Lent. And we find by the Salisbury Missal, that
before the Reformation there was a special Epistle and
Gospel relating to Christ's Advent, appointed for those
days during all that time. Wheatly.
It should be observed here, that it is the peculiar
computation of the Church, to begin her year, and to
renew the aniiual course of her service, at this time of
"Advent," therein differing from all other accounts of
time whatsoever. The reason of which is, because she
does not number her days, or measure her seasons, so

another ; for he that loveth another hath ful
filled the law. For this, thou shalt not com
mit adultery, Thou shalt not kill, Thou shalt
not steal, Thou shalt not bear false witness,
Thou shalt not covet ; and if there be any
other commandment, it is briefly comprehend-
much by the motion of the sun, as by the course of our
Saviour ; beginning and counting on her year with him,
who, being the true " Sun of Righteousness," began
noAV to rise upon the world, and, as " the Day-star on
high," to enlighten them that sat in spiritual darkness.
Bp. Overall, Wheatly.
The lessons and services therefore for the four first
Sundays in her liturgical year propose to our medita
tions the two-fold Advent of our Lord Jesus Christ ;
teaching us that it is he, who was to come and did
come, to redeem the world ; and that it is he also, who
shall come again, to be our Judge. The end proposed
by the Church in setting these two appearances of
Christ together before us, at this time, is to beget in
our minds proper dispositions to celebrate the one and
expect the other : that so with joy and thankfulness we
may noAV " go to Bethlehem, and see this great thing
which is come to pass, which the Lord hath made
known to us," even the Son of God, come to visit us
in great humility : and thence with faith unfeigned
and hope immoveable, ascend in heart and mind to
meet the same Son of God in the air, coming in glori
ous majesty to judge the quick and dead. Bp. Horne.
(5.) The Collect appointed for the day, which is taken
out of both the Epistie and the Gospel, and relates to
both, puts us in mind of a double Advent or coming of
the Son of God : the one respects this life, when he
came as a Saviour "to visit us in great humility ; the
other respects the life to come when he shall come as a
Judge "in his glorious Majesty to judge both the quick
and the dead." And to prepare us for both, the Church
teaches us to pray this day for "grace, that we may
cast away the works of darkness, and put upon us the
armour of light, now in the time of this mortal life,
that at the last day we may rise to life immortal."
The Epistle for the day, out of which the Collect was
taken, directs us to those graces of God's Holy Spirit,
and acts of a good life, that are necessary to qualify
and fit us to celebrate the coming of the Son of God in
the flesh, and to make us partakers of the benefit and
joy of his appearance. Dr. Hole.
The Gospel acquaints us with his humble, yet tri
umphant entry into Jerusalem. It should seem at first
perhaps more proper to Christ's passion than his birth :
but it is read now principally for those words in it,
" Blessed is he that cometh in the name of the Lord ;"
that is, Blessed is he for coming in the flesh, thc cause
of all our joy, for which we can never say enough, " Ho-
sannah in the highest." Dr. Hole, Bp. Sparrow.
(6.) It is the drift and design of this Epistle, to in
duce us to lay aside all wicked and sinful practices,
that unfit us for the coming of our Saviour ; and to
adorn ourselves with all those graces and virtues, that
serve to qualify us for his Advent, and to prepare us
for the great festival of his Nativity.
Let us then from hence learn, first, to " cast off all

86
ed in this saying, namely, Thou shalt love thy
neighbour as thyself. Love worketh no ill to
his neighbour ; therefore love is the fulfilling
of the law. And that, knowing the time,
that now it is high time to awake out of sleep ;
for now is our salvation nearer than when we
believed. The night is far spent, the day is
at hand ; let us therefore cast off the works of
darkness, and let us put on the armour of light.
Let us walk honestly, as in the day ; not in
rioting and drunkenness, not in chambering
and wantonness, not in strife and envying.
But put ye on the Lord Jesus Christ, and make
not provision for the flesh, to fulfil the lusts
thereof. The Gospel. St. Matt. xxi. 1. (7.)
WHEN they drew nigh unto Jerusalem,
and were come to Bethpage, unto the mount
of Olives, then sent Jesus two disciples, say
ing unto them, Go into the village over against
you, and straightway ye shall find an ass tied,
the works of darkness" which are put to shame and dis
comfited by the light. Let us avoid the nightworks of
"rioting and drunkenness, of chambering and wanton
ness, of strife and envying," which cannot bear the
light, but seek darkness and disguises to cover their
foulness and deformity. The night of ignorance and
persecution is now farther spent with us, than it was
with these Romans, and we are better instructed in the
evil and danger of all sinful courses : and therefore it
will not become us to live any longer in them, for if
we do, "this will be our condemnation that light is
come into the world, and we love darkness rather than
light, because our deeds, are evil." Let us remember
that it is beneath the dignity of a man or the simplicity
and sincerity of a Christian, to do Avhat he dares not
own, and to covet masks and vizards to hide the de
formity of his ways : especially on considering, that
they will ere long be exposed before angels and men, to
his eternal shame and confusion of face ; which should
make us hate all those things that hate the light.
Secondly, Let us "put on the armour of light,"
which will defend us from all shame and rebuke now,
and at last bring us to the light of everlasting life. Let
us have " our loins girt about with truth, having on
the breast-plate of righteousness, and our feet shod
with the preparation ofthe Gospel of peace ;" that be
ing thus armed we may be furnished with spiritual
strength enough to vanquish all temptations, and to
quench all the fiery darts of Satan ; looking for the
blessed hope and appearance of our Lord and Saviour
Jesus Christ, especially now in the time of this mortal
life, when the Son of God came to visit us in great hu
mility, that we may be prepared for his second coming
in his glorious Majesty, and from this mortal life may
be translated to a blessed immortality ; which God
grant, for the merits of Jesus Christ, to whom with

THE FIRST SUNDAY IN ADVENT.

and a colt with her : loose them, and bring
them unto me. And if any man say ought
unto you, ye shall say, The Lord hath need
of them, and straightway he will send them.
All this was done, that it might be fulfilled
which was spoken by the prophet, saying,
Tell ye the daughter of Sion, Behold, tny
King cometh unto thee, meek, and sitting up
on an ass, and a colt the foal of an ass. And
the disciples went, and did as Jesus command
ed them ; and brought the ass, and the colt,
and put on them their cloathes, and they sat
him thereon. And a very great multitude
spread their garments in the way ; others cut
down branches from the trees, and strewed
them in the way. And the multitudes that
went before, and that followed, cried, saying,,
Hosanna to the Son of David : blessed is he
that cometh in the name of the Lord ; Hosan
na in the highest. And when he was come
into Jerusalem, all the city was moved, say^
the Father and the Holy Ghost, be all glory and hon
our now and for evermore. Dr. Hole.
(7.) The prophecy alluded to in this Gospel, was de
livered by Zechariah 500 years before the Advent of
Christ. And St. Matthew affirmeth it to have had its
accomplishment, when our Lord entered Jerusalem in
the manner here described, amidst the acclamations of
the attending multitude. The prediction was thus lit
erally and most exactly fulfilled in Jesus of Nazareth.
No other king, with these characteristick marks about
him, ever thus came to Sion before him ; and, since the
Jews rejected him, they haA e lost their temple, their city,
and their country ; nor has there been any Sion to which
their King might come. Jerusalem would not rejoice on
the day, when the prophet had injoined her to rejoice, and
therefore she has had cause to mourn from that day to this.
From this passage it appears that religion hath its
joys : a prophet calleth us to exult and shout : and
often as this holy season returneth, the Church second-
eth the call. Her services dispel the gloom of melan
choly, and put gladness into the hearts of all her chil
dren. They are wonderfully calculated to renew good
impressions in our minds, to increase our faith, to in
vigorate our hope, to blow up the sacred fires of devo
tion and charity, and to fill us with holy and heavenly
tempers. They produce a joy, " which no man taketh
from us," and in which " a stranger intermeddleth
not :" they inspire a pleasure, which no pain can over
come, of which no time can deprive us, and which
death will perfect and insure to us forever. Perverse
Jerusalem rejected joy, and chose sorrow for her por
tion. Glad tidings came to the Gentiles, and were
gladly received. The Christian Church, formed of
them, is now the daughter of Sion, and the new Jeru
salem. To her the promises are transferred and made
good. She therefore obeyeth the prophet's injunction :

THE SECOND SUNDAY IN ADVENT.

87

ing, Who is this ? And the multitude said,
this is Jesus the Prophet of Nazareth of Gali
lee. And Jesus went into the temple of God,
and cast out all them that sold and bought in
the temple, and overthrew the tables of the
money-changers, and the seats of them that
sold doves, and said unto them, It is written,
My house shall be called the house of prayer ;
but ye have made it a den of thieves.

The Second Sunday in Advent. (8.)
The Collect.
BLESSED Lord, who hast caused all holy
she continually, with the holy virgin, " magnifieth
the Lord, and her spirit rejoiceth in God her Saviour."
Bp. Horne.
The impressions, most useful to be left on the read
er's mind by this narrative, are such as regard the fu
ture coming of our Lord, prefigured by that of this day's
Gospel. And in this type we all shall find subject for
our imitation. These multitudes came out to meet Je
sus riding on an ass ; but the same Jesus shall one day
"make the clouds his chariot, and ride upon the hea
vens as it were upon an horse." Ps. civ. 3 ; lxviii. 4.
They sang the praises of the Son of David to a city,
who would not receive him as such ; but he, who hath
already demonstrated himself to be that promised " Son
of David," shall then come to convince the unbelieving
world, that he is the very " Son of God." And we,
like them, should all go forth to meet him : like them,
I say, with the sincerity of disciples, with the inno
cence of children. Let us, like them, cut down the*
" branches" from our trees ; those worldly vanities and
carnal affections, which, like luxuriant boughs, must
be lopped off, and cast under the feet of this heavenly
King, by stooping to his holy discipline. Let us too
"spread" our hearts, as " they their garments ;" that
every faculty, and every thought, may be subject to
his dominion ; and labour to adorn the body of this
mystical Head, the Church and doctrine of Christ.
So shall this clothing of flesh, which must shortly be
put off, be resumed again with joy ; and, from a " ves
sel of honour and sanctification here," become his at
tendant and companion "into the heavenly Jerusalem."
So shall we be qualified to bear our part, in the most
exalted sense of these hymns and acclamations ; and,
in that day of salvation, shout forth with gladness and
thanksgiving unspeakable, " Blessed be the King that
cometh in the name of the Lord." Yea, blessed be he
that cometh, not to suffer, but to reign ; not to redeem,
but to recompense. Hosannah to the meek Son of Da
vid ! Hosannah to the glorious majesty ofthe Son of God !
Blessed be the kingdom which is come to rule our hearts
by grace ! Blessed be the kingdom that cometh to reward
our obedience with glory. "Blessed be our peace,
who died unto sin once ! Blessed be our righteousness,
who liveth for ever unto God." Eph. ii. 14. Rom. vi.

Scriptures to be written for our learning;
grant that we may in such wise hear them,
read, mark, learn, and inwardly digest them,
that by patience, and comfort of thy holy
Word, we may embrace, and ever hold fast
the blessed hope of everlasting life, which thou
hast given us in our. Saviour Jesus Christ.
Amen.
The Epistle. Rom. xv. 4. (9.)
WHATSOEVER things were written
aforetime, were written for our learning;
that we, through patience, and comfort of the
Scriptures, might have hope. Now the God
of patience and consolation grant you to be
10. Jer. xxiii. 5, 6. 1 Cor. i. 30. " Hosannah" to
him, who came to Jerusalem, to be judged in great
humility ! Hosannah to him, who cometh with terri
ble pomp to judge both the quick and the dead. " Ho
sannah in the Mghest." Dean Stanhope.
(8.) The Church, to prepare us farther for Christ's
coming in the flesh, sends us this day, as Christ did the
Pharisees, to the holy Scriptures, "for they are they
that testify of him : all the prophecies and promises
concerning him being recorded there for our benefit.
The Collect for the day reminds us, that God hath
" caused all holy Scriptures to be written for our learn
ing," and teaches us to pray that we may receive and
use them aright. The Epistle, out of which the Collect
was taken, tells us likewise in the beginning, that
" whatsoever things were written aforetime, were writ
ten for our learning," that is, that the history and
prophecies of old, as Avell as the latter precepts or
promises, were all designed for our instruction, "that
we through patience and comfort of the Scriptures
might have hope." The Gospel treats of Christ's sec
ond coming to judgment : an excellent preparative for
the approaching commemoration of his first coming.
Dr. Hole.
(9.) The ends, for which St. Paul in this passage
says the Scriptures were designed, are an excellent di
rection how to judge of our improvement by reading and
hearing the word of God. He tells us, that the proofs
to be produced of it are " patience," and " comfort,"
and " hope." Would a man then demonstrate that he
hath profited by the Scriptures ? Let him apply to him
self these proofs. Hath he learned meekness and mod
eration to them who differ from him ? Does he see the
ignorance and infirmities of " weaker" Christians with
temper and compassion ; and, instead of censuring and
despising, labour to inform them better, and gain upon
their affections by methods of gentleness, and all becom
ing condescensions ? Can he bear the reproaches of
them who are in the wrong, when he knows himself in
the right 1 Can he put up with injuries for God's sake,
and quietly submit to affliction, Avhen Providence lays
it upon him ? Does he support himself in hardships and
temptations, under calumny and causeless contradic
tion, by the example of a suffering Saviour, and those

THE SECOND AND THIRD SUNDAY IN ADVENT.

88
like minded one towards another, according
to Christ Jesus : That ye may with one mind
and one mouth glorify God, even the Father
of our Lord Jesus Christ. Wherefore re
ceive ye one another, as Christ also received
us, to the glory of God. Now I say, that
Jesus Christ was a minister of the circumcis
ion, for the truth of God, to confirm the prom
ises made unto the fathers: And that the
Gentiles , might glorify God for his mercy ;
as it is written, For this cause I will confess
to thee among the Gentiles, and sing unto thy
Name : And again he saith, Rejoice ye Gen
tiles with his people : And again, Praise the
Lord, all ye Gentiles ; and laud him, all ye
people. And again Esaias saith, There shall
be a root of Jesse, and he that shall rise to
reign over the Gentiles, in him shall the Gen
tiles trust. Now the God of hope fill you
with all joy and peace in believing, that ye
may abound in hope, through the power of
the Holy Ghost.
The Gospel. St. Luke xxi. 25. (10.)
AND there shall be signs in the sun, and in
the moon, and in the stars; and upon the
earth distress of nations, with perplexity ; the
other bright patterns of meekness and perseverance,
whose trials and praises are recorded in those bookst?
Does he labour diligently for peace and order, charity
and godly unity ? This, if he does, he is instructed,
and mighty in the Scriptures, indeed. But till the vir
tues, commemorated and commanded there, are copied
out into his disposition and practice, "though he un
derstand all mysteries and all knowledge," (l Cor. xiii.
2, viii. 2,) yet this apostle tells him roundly, that all
this while "he is nothing," and ''knows nothing, as he
ought to know." Dean Stanhope.
(10.) In its primary acceptation this prophecy relates
to the destruction of Jerusalem. But the forms of ex
pression and the images are for the most part appli
cable also to the day of judgment; and an allusion to
that great event, as a kind of secondary object, runs
through it. This is a very common practice in the
prophetick writings, where two subjects are frequently
carried on together. Thus our Saviour here holds out
the destruction of Jerusalem, as a type of the dissolu
tion of the world : giving thereby at the same time a
most interesting admonition to Ms immediate hearers
the Jews, and a most awful lesson to all his future dis
ciples : so that the benefit of his predictions, instead of
being confined to one occasion or to one people, is by
this admirable management extended to every subse
quent period of time, and to the whole Christian world.
Bp. Porteus. As the former prophecy was fulfilled in

sea and the waves roaring ; men's hearts fail
ing them for fear, and for looking after those
things which are coming on the earth ; for the
powers of heaven shall be shaken. And then
shall they see the Son of man coming in a
cloud with power and great glory. And when
these things begin to come to pass, then look
up, and lift up your heads ; for your redemp
tion draweth nigh. And he spake to them a
parable, Behold the fig tree, and all the trees ;
when they now shoot forth, ye see and know
of your ownselves, that summer is now nigh
at hand. So likewise ye, when ye see these
things come to pass, know ye that the king
dom of God is nigh at hand. Verily I say
unto you, this generation shall not pass away
till all be fulfilled. Heaven and earth shall
pass away ; but my words shall not pass away.

The Third Sunday in Advent. (11.)
The Collect.
O LORD Jesus Christ, who at thy first
coming didst send thy messenger to prepare
thy way before thee ; Grant that the Minis
ters and Stewards of thy mysteries (12.) may
the destruction of Jerusalem, so Avill the latter be ful
filled at the general day of judgment, of which Jerusa-
• lem's visitation was a type. How will the glory and
terrour of that day dazzle the eyes and terrify the
hearts of all the enemies of Christ ! how will it delight
the eyes and rejoice the hearts of all that love and fear
him, that serve and obey him ! Then indeed, when the
"hearts" of wicked "men shall be failing them for
fear," then may the righteous " look up and lift up
their heads, for their redemption draweth nigh." Burkitt.
(11.) The collect for this day, adverting again to
the first coming of Christ in the flesh, and to his second
coming to judgment, reminds us, that, as there was a
messenger to prepare his way for the one, so also there
are ministers and stewards to make ready his way for
the other : and furnishes us with a prayer, that as the
former faithfully discharged his office at Christ's first
coming, so the latter may perform theirs by way of
preparation for his second. Who that first messenger
was ; and who the ministers and stewards noAV are,
and how they are to perforin their office in preparing
the way ofthe Lord ; the Epistle informs us as to the lat
ter point, and the Gospel as to the former. Dr. Hole.
(12.) See 1 Cor. iv. 1. The mysteries of God are
those counsels of the divine will concerning the salva
tion of lost mankind, which were kept wholly secret
from the far greater part of the world, and discovered

THE THIRD SUNDAY IN ADVENT.

89

likewise so prepare and make ready thy way,
by turning the hearts of the disobedient to
the wisdom of the just, that at thy second
coming to judge the world, we may be found
an acceptable people in thy sight, who livest
and reignest with the Father and the Holy Spir
it, ever one God, world without end. Amen.
The Epistle. 1 Cor. iv. 1. (13.)
LET a man so account of us, as of the
Ministers of Christ, and Stewards of the mys
teries of God. Moreover, it is required in
stewards, that a man be found faithful. But
with me it is a very small thing, that I should
be judged of you, or of man's judgment : yea,
I judge not mine own self. For I know
nothing by myself, yet am I not hereby justi
fied; but he that judgeth me is the Lord.
Therefore judge nothing before the time, un
til the Lord come, who both will bring to
light the hidden things of darkness, and will
make manifest the counsels of the hearts : and
then shall every man have praise of God.
only in a small measure even to the Jews ; but are now
fully made known to all manMnd by the Apostles and
other preachers of the Gospel, who are therefore called
"the stewards" of them, because they are intrusted
with them by God, and distribute and disperse thc
knowledge of them. Dr. Bennet.
(13.) From this day's Epistle we may learn, 1. Who
are the officers appointed to make ready the way for
Christ's coming ho Judgment ; namely, the ministers
and stewards of his holy mysteries, who are therefore
to be received and respected accordingly. We are here
bid so to " account of them as ofthe mimsters of Christ
and stewards of the mysteries of God ;" and so to think
them worthy of double honour, as well for his sake to
whom they belong, as for the Avork's sake about which
they are employed. Their calling is the highest upon
earth, their employment the noblest, and their message
the most honourable; the embassadors of Christ, sent
to treat with men about their everlasting peace and
salvation. And as a prince' reckons himself honoured,
or affronted, in the good or bad usage of his ambassa
dors, so Christ accounts himself respected or despised
in the good or ill treatment of his ministers : and there
fore the apostle gives a strict charge to all people, to
" know them that are over them in the Lord, and ad
monish them, and to esteem them very highly in love
for their work's sake." 1 Thess. v. 13. And the
author to the Hebrews exhorts us to " obey them that
have the rule over us in the Lord, and submit ourselves,
for they watch for our souls, as they that must give
account, that they may do it with joy, and not with
grief." Heb. xiii. 17.
£. If Christ's ministers are to make thc Avay ready

The Gospel. St. Matt. xi. 2. (14.)
NOW when John had heard in the prison
the works of Christ, he sent two of his disciples,
and said unto him, Art thou he that should
come, or do we look for another? Jesus an
swered and said unto them, Go, and show John
again those things which ye do hear and see :
The blind receive their sight, and the lame
walk, the lepers are cleansed, and the deaf hear,
the dead are raised up, and the poor have the
gospel preached to them : And blessed is he
whosoever shall not be offended in me. And
as they departed, Jesus began to say unto the
multitudes concerning John, What went ye
out into the wilderness to see ? A reed shaken
with the wind ? But what went ye out for to
see ? A man clothed in soft raiment ? Behold,
they that wear soft clothing are in kings'
houses. But what went ye out for to see ? A
prophet ? yea, I say unto you, and more than a
prophet. For this is he of whom it is writ
ten, Behold, I send my messenger before thy
face, which shall prepare thy way before thee.
for his second coming, then Ave may learn hence to heark
en to them, and receive their message ; the words they
deliver are from God, and therefore to be received with
all reverence and Areneration, and to be counted worthy
of all acceptation. As the ministers and stewards of
God's liouse are to be faithful in delivering their Mas
ter's will, so are the people to be careful of receiving and
observing it: "he that heareth you," saith Christ,
"heareth me; and he that despiseth you, despisethme ;
and he that despiseth me, despiseth him that sent me."
Luke x. 16. And dreadful will be the doom of all such,
who shall be found despisers of God, and of Christ.
Dr. Hole.
(14.) From the method here taken by the Baptist, to
satisfy his disciples that Jesus was the Christ, Ave may
observe what sort of evidence the Christian religion
stands upon. Miracles, done frequently, publickly,
before unbelievers, before enemies, men who could not
deny, and yet would have been glad with all their heart
to find any flaw in them, any shelter for their infidel
ity ; — These carried in them a sufficient conviction. —
But to whom? To all who would attend to them,
who would compare prophecies and events, and ac
knowledged him for the Messias, in whom these two
concurred. But even these did not pretend to bear
down prejudice and passion, peevish and resolute per-
verseness. Blessed are they that are not offended ; be
cause they submit to that proof, Avhich Almighty God
hath given of Ms truth, and are content to hearken to
reason, in despite of all the solicitations of the world,
and corrupt nature, to the contrary. But still " offend
ed" many will be. Religion will always he spoken
against ; and the rock on wliich our hopes are built,

90

THE FOURTH SUNDAY IN ADVENT.

The fourth Sunday in Advent. (15.)
The Collect.
O LORD, raise up, we pray thee, thy pow
er, (16.) and come among us, and with great
might succour us ; that whereas, through our
sins and wickedness, we are sore let and hin
dered in running the race that is set before us,
thy bountiful grace and mercy may speedily
help and deliver us, through the satisfaction of
will continue " a stone of stumbling to the unbelieving
and disobedient." 1 Pet. ii. 8. And since we have fair
warning that thug it will be, this ought not to unsettle
us in our principles, but rather to confirm us in the be
lief of a Gospel, the truth of which is manifest, even
in this particular too. It should awaken our care and
circumspection, that while so many are ready to de
spise and take offence at Christ and his word, we be
not found among them, that contribute to, or give just
occasion for it. No, rather let us labour by a more
vigorous zeal for God, and unwearied perseverance
in well-doing, to put to silence the ignorance and mal
ice of foolish and gainsaying men.
2. Secondly, It may not be unseasonable upon this
occasion, to observe the season proper for miracles.
They are necessary to establish new doctrines, and to
convert unbelievers : but, when alledged for doctrines
sufficiently established already ; when wrought or boast
ed of, only among people already possessed with a belief
ofitthe points they are made to countenance ; when in a
manner that seems to fear the being obser\red, or de
tected rather, by those of a contrary persuasion ; they
are then quite out of proper time and place, and do not
create faith, so much as suspicion and fraud. Our
Lord proved the force of his miracles, by shewing their
agreement with the predictions, that such should be
wrought by the Messias. But the same Lord hath
warned us, that " in the last days" there shall be " lying
wonders ;" (Matt. xxiv. 24, 26 ;) and therefore Ave have
reason to believe, that the pretended workers of them
in those days are " false prophets and false Christs."
So great a difference there is between the miracles of
Christ, which were foretold on purpose that men might
believe and be saved by them ; and those wonders of a
more modern date, which were foretold on purpose that
men might not believe and be seduced by them.
3. Lastly, When St. John Baptist here is said to
" prepare the way of the Lord before him," we should
do well to recollect wherein that preparation consisted.
And every one in his station," but especially the ministers
of the Gospel, who are messengers sent express upon
this errand, should be careful to make ready the way
to his second, as that harbinger did for his first, com
ing. For, the preparations are in both cases the same ;
making guilty people sensible of their sins, reproving
open wickedness, unmasking hypocrisy, beating down
spiritual pride ; importuning men to repentance, by re
presenting, with a faithful zeal, the horrible mischiefs
and dreadful conclusion of a wicked course of life, and
the terrors of that Master, who, at his coming to purge
the floor, will not fail to separate most nicely between

thy Son our Lord ; to whom, with thee and
the Holy Ghost, be honour and glory, world
without end. Amen.
The Epistle. Phil. iv. 4. (17.)
REJOICE in the Lord alway ; and again I
*ay, Rejoice. Let your moderation be known
unto all men. The Lord is at hand. Be care
ful for nothing ; but in every thing by prayer
and supplication, with thanksgiving, let your
the wheat and the chaff, and burn the latter with un
quenchable fire. We shall do well to take the Baptist
for an example of our conduct too, in giving weight to
our doctrines by a life of severe virtue, by boldly rebuk
ing vice, even in the greatest, when duty and a fit op
portunity call us to it ; and if by this Ave fall under their
displeasure, suffering with a constancy like his ; and,
even by our deaths, bearing. testimony to God and his
truth. These things duly attended to, would make a
mighty change, even in a profligate and profane world.
And, as it is our duty (ours especially who are ministers
of Christ) to pursue them vigorously : so the blessed
effects of reforming mankind are so very great, as to
deserve our daily fervent prayers, that God would pro
mote and succeed the good work. And this our Church
hath taught us to recommend very pertinently to the
divine favour and assistance in the Collect for this
day. Dean Stanhope.
(15.) This day being the Sunday immediately pre
ceding the Nativity of our Lord, the Church calls upon
us to expect him with joy and to meet him with exulta
tion. The Collect for the day prays God to afford us
the powerful assistance of his grace ; that we may not
be retarded by the weight of our sins, but may run with
patience the race that is set before us. The Epistle re
commends to us several Christian graces, v^ry suitable
to the near approach of so great a solemnity ; namely,
joy, moderation, trust, thanksgiA'ing, and prayer; to
all which is added the gracious promise of God's bless
ing upon those who cultivate them. The Gospel gives
us a further account of St. John the Baptist, in the dis
charge of his office as our Lord's harbinger, and in the
witness which he bore to him. Dr. Hole, Dr. Nicholls.
(16.) God is there said to "raise" or "stir up his
poAver," when he exerts or sheAvs it in a remarkable
manner. See Ps. lxxx. 2 ; Deut. xxxiii. 2. Dr. Bennet.
(17.) By "the peace of God" in this passage some
suppose to be meant the reconciliation made with man
kind in our blessed Saviour ; a mystery far exceeding
the comprehension, not of human only, but of all cre
ated and finite understandings. But the sense most ap
posite to the apostle's purpose seems to be, not only
that peace, considered in itself, but a comfortable sense
of, and firm persuasion, that we have a share in it ; and
that this Avill, even under the worst treatment, and
heaviest afflictions, preserAre the mind seriously affected
with it, in such a state of undisturbed tranquility as is
not possible for any to conceive, whom their own hap
py experience hath not convinced. This sense seems
to be much favoured by the just importance of that
original word, which our translators render " keep."

THE FOURTH SUNDAY IN ADVENT.

91

requests be made known unto God. And the
peace of God, which passeth all understand
ing, shall keep your hearts and minds through
Christ Jesus.
The Gospel. St. John i. 19. (18.)
THIS is the record of John when the Jews
sent priests and Levites from Jerusalem to ask
him, Who art thou ? And he confessed, and de
nied not ; but confessed, I am not the Christ.
And they asked him, What then ? Art thou
Elias ? And he saith, I am not. Art thou that
Prophet ? And he answered, No. Then said
they unto him, Who art thou ? that we may
give an answer to them that sent us : What
A military term, proper to garrisons ; and intimating,
that this inward peace is a strong guard, and impreg
nable defence, against all the tumults and tempests of a
boisterous and uncertain world : such as will neither
suffer our " hearts" to be overpowered, that is, our af
fections vitiated by immoderate fears, or hopes, or de
sires of earthly objects; nor our "minds" to be cap
tivated, that is, our understanding and judgment to be
imposed upon by false notions of temporal good or evil ;
but will set us above the world, and support and enter
tain us with spiritual consolations, the continual feast Of
a good conscience at present, and the prospect of bliss
unspeakable and immortal afterwards.
And as this steady composure and serenity of mind
may be applied to all the duties, recommended in the
Epistle of this day, as their effect and reward ; so it is
immediately annexed, and seems in a special manner to
belong to that of a devout and thankful application to
God by prayer. Most seasonable therefore and wise is
the use, wMch our excellent mother, the Church, makes
of these words ; in dismissing her children after the most
solemn acts of worship, with this passage of St. Paul, in
form of a blessing ; imploring, that what he foretels and
promises here, may be made good to the whole congre
gation. Most properly does she regard the distinc
tion generally observed here between the " heart" and
"mind," by begging that her children and members
may be kept in the "knowledge and love of God," and
" of his Son, Jesus Christ our Lord :" and most rea
sonably may it be expected, that this benediction will
avail, since the nearer we approach to God our Sav
iour, by a spiritual communion in prayers and sacra
ments, and all other holy ordinances, the better we shall
know him ; and the better we know him, the more we
shall be. sure to love him : and were that love entire,
did he but reign in, and possess our hearts without a
rival, we should then feel the best sense of that pass
age verified to the utmost, in a spiritual regard, and in
our own particular case, that " the work of righteous
ness is peace ; and the effect of righteousness, quietness
and assurance for ever." Dean Stanhope.
(18.) "This record of John" is well worthy of at
tention particularly upon two accounts.
1. As it relates to himself, it sets him before us as an
excellent pattern of true humility. To those questions

sayest thou of thyself ? He said, I am the
voice of one crying in the wilderness, Make
straight the way of the Lord, as said the pro
phet Esaias. And they which were sent were
of the Pharisees. And they asked him, and said
unto him, Why baptizest thou then, if thou be
not that Christ, nor Elias, neither that Pro
phet ? John answered them, saying, I baptize
with water ; but there standeth one among
you, whom ye know not ; he it is, who, com
ing after me, is preferred before me, whose
shoe's latchet. I am not worthy to unloose.
These things were done in Bethabara, beyond
Jordon, where John was baptizing.
of the Jews, wliich had a tendency to advance him in
honour and esteem with the people, he returns answers
in negatives so direct and plain, as would admit of no
ambiguity, no doubt at all. To those which concern
his true character he is content with such replies, as
refer to a past prophecy concerning himself, and leave
them to draw the consequences. The glorious things,
spoken of John elsewhere, he might, without any breach
of truth, have declared to those Jews of himself ; but
that eminent messenger, sent to prepare the way of the
Lord, that figurative Elias, Avho came in the spirit and
power ofthe Tishbite, that "prophet and more than a
prophet," that excellent person, than whom "there
had not risen a greater among them that are born of
Avomen," describes himself oMy in the character of a
" voice crying in the Avilderness ;" the lowest of all
characters, by Avhich the ancient prophets had repre
sented him.
2. The testimony, which he bore to our blessed Lord,
is conceived in terms so respectful and magnificent,
that whilst it still farther sheAvs his humility by pre
cluding all comparison between Jesus and him, it
seems also to contain a clear intimation of our blessed
Lord's divine nature and excellencies. " He it is, who
coming after me is preferred before me, whose shoe's
latchet I am not worthy to unloose." For what excel
lencies, less than divine, could justify that awful dis
tance they express, between so eminent a person, and
the holy Jesus ? They are not words of compliment
and form, but of strict truth and equity. And yet it
will be very hard to understand them so, if the com
parison be stated, only between one prophet and an
other, only between the prince and so venerable a har
binger : in short, if we understand them any otherwise,
than thus, that even he that " was more than a proph
et," and " than whom there had not risen a greater
ever born of women," (Matt. xi. 9, 11,) was notwith
standing so many degrees inferior to him, whose way
he came to prepare, because he was so the son of a wo
man, as to be more than man : the Son of God, and
himself very God. And thus considered, the passage
now before us, is so far from an affected strain of de
pressing himself, and magnifying his Master; that,
could St. John have found any terms yet more lowly,
they Avere still all far less than were due to that infi-
20

92

CHRISTMAS-DAY.

The Nativity of our Lord, (19.) or the Birth
day of Christ, commonly called Christmas-
day. (20.)
The Collect.
ALMIGHTY God, who hast given us thy
only begotten Son to take our nature upon him,
and as at this time to be born of a pure Virgin ;
grant that we, being regenerate and made thy
children by adoption and grace, may daily be
renewed by thy holy Spirit, through the same
our Lord Jesus Christ, who liveth and reign
eth with thee and the same Spirit, ever one
God, world without end. Amen.
The Epistle. Heb. i. 1.
GOD, who, at sundry times, and in divers
Mte distance, that essential greatness, between which,
and the most exalted of all his creatures, there is no
comparison, nay not any manner of proportion, upon
which a comparison may be founded. Dean Stanhope.
(19.) This feast of our Saviour's nativity seems to have
had its beginning in the first, or at least in very early,
times of Christianity. We have no certain evidence
of the exact time when it was first observed, yet it ap
pears plainly to haAre been very early received all over
the West. And the immemorial observation of it is an
argument of its primitive institution. Dr. Nicholls, Nelson.
Though the immemorial observance of this festival
on the 25th of December, is not only an argument of
its primitive institution, but a sufficient warrant for
our conformity ; yet those who differ from our com
munion account it superstitious, since, they say, Ave
cannot be certain that our Saviour was actually born
on this day. But not to insist on the authority of St.
Chrysostom, and the concurrent sense of antiquity, as
to the precise time of this miraculous birth, I shall on
ly observe, that if we are mistaken in this particular,
yet the matter of the mistake being of no greater mo
ment than the false calculation of a day, it is certainly
very pardonable in those who think they are not mis
taken. And that as long as we who are supposed to be
in this error, do but perform thc business of the day
with as much piety and devotion on a mistaken day, as
we could on the true day, did we certainly know it,
the excuse of blameless ignorance will wash away great
er errors than this of the day, supposing it to be an
error. G. Naixson.
And that no one may want an opportunity to celebrate
so great a festival with a suitable solemnity, the Church
both excites and assists our devotion, by an admirable
frame of office fitted to the day. In the first Lessons
she reads to us the clearest prophecies of Christ's com
ing in the flesh ; and in the second Lessons, Epistle,
and Gospel, shews us the completion of those prophe
cies, by giving us the entire history of it. In the Col
lect she teaches us to pray, that we may be partakers

manners, spake in time past unto the fathers
by the prophets, hath in these last days spoken
unto us by his Son, whom he hath appointed
heir of all things, by whom also he made the
worlds ; who, being the brightness of his glo
ry, and the express image of his person, and
upholding all things by the word of his power,
when he had by himself purged our sins, sat
down on the right hand of the Majesty on high :
being made so much better than the angels,
as he hath by inheritance obtained a more ex
cellent name than they. For unto which of
the angels said he at any time, Thou art my
Son, this day have I begotten thee ? .And again,
I will be to him a Father, and he shall be to
me a Son ? And again, when he bringeth in
the first-begotten into the world, he saith, And
of the benefits of his birth, and in the proper Psalms
she sets us to our duty of praising and glorifying God
for this incomprehensible mystery. Wheatly.
(20.) Mass was a word for festival, of Saxon origin,
whence our Christmas : retained also in Candlemas,
Martinmas, Michaelmas, &c. Todd.
¦ On this festival we commemorate the incarnation of
the Son of God, that great mystery of godliness, the
prime pillar of our religion, and the firm foundation of
all our hopes and expectations. Dr. Hole. The Col
lect reminds us of the Son of God having taken upon
him our nature, and been born of a pure Virgin ; and
teaches us to pray, that we, having been born again in
our baptism into a spiritual life, and received the adop
tion of sons-, may daily be renewed in the spirit of our
minds, by the operation ofthe Holy Ghost. Dr. Nicholls.
The Epistle for the day acquaints us, 1. with one
great end and office of Christ's incarnation ; namely,
to reveal to us the mind and will of his Father, which
he did more fully and clearly than had been done by
any or all of the prophets before. 2. It sets forth the
high dignity and greatness of his person, being equal
in glory and greatness to the Father, from whom he .
came. (ver. 3.) 3. It shews us his exceeding great
pre-eminence above the angels in sundry instances and
particulars ; from the fourth to the tenth verse. 4. It
concludes with the eternity of his duration, shewing it
to be before the worlds, which he made by his power ;
and that he will be after them Avhen all things will be
destroyed. The Gospel represents him to us both in his divine
and human nature : by the one he is equal with God,
by the other he is made like unto men. Both of these
are mentioned by St. Paul, (Phil. ii. 6, 7 :) and are more
largely set forth in this Gospel. As he is God, he is
styled here "the Word, the Life, and the Light ofthe
world ;" which glorious. titles are giA'en to him in away
peculiar to Mm, and not to be affirmed of any other.
As he is man, he is said to be "made flesh, and to
dwell among us ;" the Gospel begins with the one and
ends with the other. Dr. Hole.

CHRISTMAS-DAY.

93

let all the angels of God worship him. And
of the angels he saith, Who maketh his angels
spirits, and his ministers a flame of fire. But
unto the Son he saith, Thy throne, O God, is
for ever and ever ; a sceptre of righteousness
is the sceptre of thy kingdom : Thou hast lov
ed righteousness, and hated iniquity ; therefore
God, even thy God, hath anointed thee with
the oil of gladness above thy fellows. And,
Thou, Lord, in the beginning hast laid the
foundation of the earth ; and the heavens are
the works of thine hands : they shall perish,
but thou remainest ; and they all shall wax
old as doth a garment ; and as a vesture shalt
thou fold them up, and they shall be changed ;
but thou art the same, and thy years shall not
fail. (21.) The Gospel. St. John i. 1.
IN the beginning was the Word, and the
This was called in the first of Edward VI, " The
second communion ;" for there was another before it :
the one to set forth his nativity of the blessed Virgin
Mary, for which the Epistle was Titus, ii, the Gospel,
St. Luke, ii ; the other to set forth his eternal genera
tion, which is that now continued by us, following the
alteration made in the fifth of Edward VI. In the
Church of Rome, and here in England aforetimes, they
had three masses or services of communion upon that
day, whereof this is the last. Bp. Cosins.
(21.) It was the object ofthe apostle in this chapter
to prove the just pre-eminence of the Christian dipensa-
tion above any other, by insisting especially upon the
excellence of the person, by whom tMs revelation was
imparted to us. " God spake in time past to our fa
thers by the prophets ;" but "to us in these last days
he hath spoken by his Son." He therefore goes on to
prove the dignity of this last messenger to be so far su
perior to that of any other, as to admit of no likeness,
no comparison between them : that he hath excellen
cies peculiar to himself, and such as are communicable,
not only to none, no not the best of the sons of men ;
but to none, no, not the noblest creatures, of any other
kind. In a word, that he is of a nature truly divine,
of the same essence and eternity with God the Father ;
and his Son, in a manner and sense so proper and par
ticular, as no other, however called such in Scripture,
is, or must be understood to be.
The result is that the Gospel claims a just pre-emi
nence above any other revelation of God's will to man
kind; because not only the first and remote declarer, but
the immediate publisher and dispenser of it, was a per
son truly and strictly divine. So that when God spoke
to our forefathers by the prophets, it was by men, who
in all points (their particular inspiration excepted)
stood upon a level with those they spoke to : but When
he spoke to us by his Son, lie spoke by himself, and
without the ceremony of an inferior messenger.* An

Word was with God, and the Word was God.
The same was in the beginning with God. All
things were made by him ; and without him
was not any thing made that was made. In
him was life, and the life was the light of men.
And the light shineth in darkness, and the
darkness comprehended it not. There was a
man sent from God, whose name was John.
The same came for a witness, to bear witness
of the light, that all men through him might
believe. He was not that light, but was sent
to bear witness of that light. That was the
true light, which lighteth every man that
cometh into the world. He was in the world,
and the world was made by him, and the
world knew him not. He came unto his
own, and his own received him not. But
as many as received him, to them gave he
power to become the sons of God, even to
honour and advantage this to us, a kindness and con
descension in him, which at all times deserves to be
considered : but, at this festival especially, should be
remembered Avith the most zealous expressions of won
der and praise. Dean Stanhope.
The condition of the Person, whose nativity we this
day celebrate, is of the greatest consideration. For he,
that cried in the manger, that sucked the paps of a
woman, that hath exposed himself to poverty and a
world of inconvenience, is " the Son of the living God,"
of the same substance with his Father, begotten before
all ages, before the morning stars : he is God eternal.
He is also, by reason of the personal union of the di-
A'inity with his human nature, the Son of God; not by
adoption, as good men and beatified angels are ; but
by an extraordinary and miraculous generation. He
is "the heir" of his Father's glories and possessions ;
not by succession, for his Father cannot die ; but by
an equality of communication. He is "the express
image of his Father's Person" according to both na
tures- : the miracle and excess of his Godhead being, as
upon wax, imprinted upon all the capacities of his hu
manity. And after all this, he is our " Saviour," that
to our duties of wonder and adoration we may add the
affections of love and union, as himself, besides his
being admirable in himself, is become profitable to
us. Here then are concentred, in a mysterious and
incomprehensible manner, the prodigies of great
ness and goodness, of wisdom and charity, of meek
ness and humility : if we consider him in the bosom
of his Father, where he is seated in a station of love
and essential felicity : and in the manger, where love
also placed him, and an infinite desire to communi
cate his felicity to us. As he is God, his name is in
heaven, and he fills all things by his immensity : as
he is man, he is circumscribed by an uneasy cradle,
and cries in a stable. As he is God, he is seated upon
a super-exalted throne : as man, exposed to the lowest

94

THE SUNDAY AFTER CHRISTMAS-DAY.

them that believe on his Name : which were
born, not of blood, nor of the will of the flesh,
nor of the will of man, but of God. And
the Word was made flesh, and dwelt among
us (and we beheld his glory, the glory as of
the only-begotten of the Father) full of grace
and truth. (22.)
The Sunday after Christmas-day. (23.)
The Collect.
ALMIGHTY God, who hast given us thy
only begotten Son to take our nature upon
him, and as at this time to be born of a pure
Virgin; grant that we, being regenerate and
made thy children by adoption and grace,
may daily be renewed by thy holy Spirit,
through the same our Lord Jesus Christ, who
liveth and reigneth with thee and the same
state of uneasiness and need. As God, clothed in a
robe of glory, at the same instant when Ave may behold
and wonder at his humanity, wrapped in cheap and un-
Avorthy cradle bands. As God, he is encircled with
millions of angels : as man in the company of beasts.
As God, he is the eternal Word of the Father, eternal,
sustained by himself, all-sufficient, and without need :
and yet he submitted himself to a condition imperfect,
inglorious, indigent, and necessitous. And this con
sideration is apt and natural to produce great affections
of love, duty, and obedience, desires of union and con
formity to his sacred person, "life, actions, and laws :
that Ave resolve all our thoughts, and finally determine
all our reason and our passions and capacities upon that
saying of St. Paul, " If any man love not the Lord Je
sus Christ, let him be accursed." 1 Cor. xvi. 22.
Bp. Jeremy Taylor.
(22.) From the representation wMch this day's Gos
pel contains of "the great mystery of godliness, God
manifest in the flesh," (1 Tim. iii. 16,) many duties
result. 1 . Let us admire and adore the infinite love
and goodness of God in this astonishing condescension,
that he, who was one with the Father, and ofthe same
divine nature Avith him, should stoop so low as to as
sume our human nature, Avith all its weaknesses and
infirmities, for us men and for our salvation. 2. Let
us contemplate the infinite power and unsearchable rich
es of divine wisdom in this transaction ; that God
should find out a way to reconcile sinners to himself
by Ms Son's taking upon him sinful flesh, and thereby
giving satisfaction in the same nature that offended ;
by which means justice and mercy met together, and
righteousness and peace have kissed each other. 3.
From the Word's having been made flesh and having
dwelt among us, let us learn to preserve our nature
more pure and undefiled from fleshly lusts, considering
how highly that nature has been honoured by an union
with the Godhead. Lastly, let us celebrate this mys
terious union of our nature with his in that holy sacra-

Spirit, ever one God, world without end.
Amen. The Epistle. Gal. iv. 1 .
NOW I say, that the heir, as long as he is a
child, differeth nothing from a servant, though
he be lord of all ; but is under tutors and gov
ernors, until the time appointed of the father.
Even so we, when we were children, were in
bondage under the elements of the world ; but
when the fulness of the time was come, God
sent forth his Son, made of a woman, made
under the law, to redeem them that were un
der the law, that we might receive the adop
tion of sons. And, because ye are sons, God
hath sent forth the Spirit of his Son into your
hearts, crying, Abba, Father. Wherefore thou
art no more a servant, but a son ; and if a Son,
then an heir of God, through Christ. (24.)
ment of Christ's body and blood, ordained on purpose
for a memorial of it. The Word was made flesh that
he might make us partakers of his Holy Spirit, wliich
is conveyed to us in that holy feast appointed for that
end ; there we may spiritually behold that flesh torn,
and that blood poured out, which he assumed merely
to make our peace ; and shall we refuse to remember
and rejoice in that atonement ? Rather let us take the
cup of salvation, and call upon the name of the Lord,
who thus humbled himself for our exaltation ; let us
compass his altar with praises and thanksgivings, and
offer ourselves to Mm, who thus freely offered and uni
ted himself to us ; that being made one with him, we
may forever dwell in him, and he in us. Amen. Dr. Hole.
(23.) This Sunday hath the same Collect with
Christmas-day ; and the Epistle and Gospel treat
about the same business, the birth of Christ ; for Ave
have not yet done with the solemnity of Christmas.
Thus great solemnities have some days after them, to
continue the memory of them, as a prorogation ofthe
feast. Bp. Sparrow.
It was a custom among the primitive Christians to
observe the octave, or eighth day after their principal
feasts, with great solemnity, (the reasons whereof shall
be given in speaking of the particular prefaces in the
Communion Office hereafter ;) and upon every day be
tween the feast and the octave, as also upon the octave
itself, they used to repeat some part of that service
which was performed upon the feast itself. In imita
tion of which religious custom, this day generally fall
ing within the octave of Christmas day, the Collect
then used is repeated noAV : and the Epistle and Gos
pel still set forth the mysteries of our redemption by
the birth of Christ. Wheatly.
(24.) The sum of this day's Epistle is as follows :
The Son of God was made of a Avoman that he might
be like us ; and was made under the law, that we might
be like him ; that is, he became the Son of man, that

SUNDAY AFTER CHRISTMAS.

95

The Gospel. St. Matt. i. 18.
THE birth of Jesus Christ was on this
wise : When as his mother Mary was espous
ed to Joseph, before they came together, she
was found with child of the Holy Ghost.
Then Joseph her husband, being a just man,
and not willing to make her a publick exam
ple, was minded to put her away privily.
But while he thought on these things, behold,
the Angel of the Lord appeared unto him in
a dream, saying, Joseph, thou son of David,
fear not to take unto thee Mary thy wife ; for
that which is conceived in her is of the Holy
Ghost : And she shall bring forth a Son, and
thou shalt call his name Jesus ; for he shall
save his people from their sins. Now all this
human nature, to make us partakers of the divine.
Whence we may learn, 1 . To magnify and adore the
infinite love and condescension of our Saviour to man
kind, that the Maker of all tMngs should, for our sake,
vouchsafe to be made himself, and that not only of a
woman, but under the law too ; that he, who gave laws
to the world, should subject himself to a law of his own
making, and undergo the utmost rigour and severity of
it, merely to deliver us from the curse and punishment
of it. This is a mercy never enough to be acknowl
edged or admired, and may justly make us say with
holy David, " What shall I render unto the Lord for
all his benefits ?"
2. Christ redeeming us from the sentence and sever
ity of the moral, as well as the burdensome yoke of the
ceremomal law, should teach us the more hearty and
cheerful obedience to him ; for hereby he hath Aerified
Ms OAvn saying, that his "yoke is easy and his burden
is light." He hath taken off all the rigour and hard
ship of it, and put such a sweetness and comfort into it,
that renders his yoke rather an ease than a clog, and
his burden not only light, but delightful ; so the Psalm
ist assures us, " great peace have they that keep thy
law, and nothing shall offend them." And elsewhere,
* ' in keeping thy commandments there is great reward."
Lastly, Christ's receiving us into the adoption of
sons may teach us to cherish all filial love and duty to
Mm, and to behave ourselves as becometh the sons and
children of God ; acting suitably to so great a privilege,
and doing nothing unworthy of so high a relation. As
God beareth towards us the bowels of a father, so let us
bear towards him the duty of children; "a son hon
oureth his father, and a servant his master." And we
find God Almighty justly claiming the duty of both ;
" If I be a father, where is my honour ; and if I be a
master, where is my fear ? saith the Lord of hosts."
Mai. i. 6. In a word, we must endeavour to please
him in all things, and to avoid whatever may offend
Mm : so shall we receive the inheritance of sons, and
hear that happy sentence ; " Come, ye blessed children
of my Father, inherit the kingdom prepared for you
from the foundation of the Avorld." Dr. Hole.
(25.) The Epistle for this day hath told us, that

was done, that it might be fulfilled which was
spoken of the Lord by the prophet, saying,
Behold, a Virgin shall be with child, and
shall bring forth a Son, and they shall call his
name Emmanuel, which being interpreted, is,
God with us. Then Joseph being raised from
sleep, did as the angel of the Lord had bidden
him and took unto him his wife ; and knew
her not till she had brought forth her first
born Son ; and he called his name Jesus. (25.)

The Circumcision of Christ. (26.)
The Collect.
ALMIGHTY God, who madest thy blessed
"when the fulness of time was come, God sent forth
Ms Son, made of a woman :" the Gospel proceeds in
explaining that work of wonder, and acquaints .us par
ticularly with the uncommon manner of his being so
made. As therefore our meditations, on the day of his
nativity, were fixed upon the glories of his divine, so
those of this day more properly confine themselves to
the reality of his human, nature. Those shewed us
" ftod of the substance of his Father, begotten before
ffie worlds ;" these shew us " man of the substance of
Ms mother, born in the world ;" but both together give
us a just idea of that " one Christ, who is God and
man, perfect God and perfect man, of a reasonable soul
and human flesh subsisting." Dean Stanhope.
2. From the angel's direction that his name should
be called Jesus, Ave may learn the honour that is due to
that holy name. The apostle calls it " a name above
every name;" it Avas given from heaven, and brings
salvation with it here on earth ; yea, " there is no other
name given under heaven, by which we can be saA'ed,
but only the name of the Lord Jesus." And therefore
the Apostle hath commanded, that " to the name of Je
sus all things in heaven and earth and under the earth
should bow and obey." Dr. Hole.
3. Let us remember the happy privilege, wMch we
haA'e, as members of his household, Avho came to " save
Ms people from their sins." The knowledge of his
poAver and influence, as a Saviour, is calculated to in
spire us Avith a never failing hope. It speaks comfort
to the pemtent. It consoles the trembling and afflict
ing. It calms the fears of conscience. It gives peace
and security in good days. It confirms the confidence
of faith. It lifts the heart above the trials and the
griefs which may befal us. It furnishes a sure stay
amidst the changes of this transitory life. Let us then,
with the venerable Joseph, who received the angel's
message and injunction, and complied with them, so
store the word of truth in our hearts, and comply with
its directions. The name of Jesus will then be to us a
name of trust, and a certain refuge of security and good
hope. Archdeacon Pott.
(26.) This feast is celebrated by the Church to com-
we might be made the sons of God, and partook of our

96

THE CIRCUMCISION OF CHRIST.

Son to be circumcised, and obedient to the law
for man ; (27.) grant us the true circumcision
of the Spirit, that our hearts and all our mem
bers being mortified from all worldly and car
nal lusts, we may in all things obey thy blessed
will, through the same thy Son Jesus Christ
our Lord. Amen.
The Epistle. Rom. iv. 8.
BLESSED is the man to whom the Lord
will not impute sin. Cometh this blessedness
then upon the circumcision only, or upon the
uncircumcision also ? For we say, that faith was
reckoned to Abraham for righteousness. How
was it then reckoned ? when he was in circum
cision, or in uncircumcision ? Not in circum
cision, but in uncircumcision. And he receiv-
memorate the active obedience of Jesus Christ in " ful
filling all righteousness," which is one branch of the
meritorious cause of our redemption ; and, by that
means, abrogating the severe injunctions of the Mosaic
establishment, and putting us under the easier terms of
the Gospel. This feast is older than St. Bernard's
time, who has some homilies upon it. Dr. Nicholls.
The institution of the feast of the Circumcision is
more ancient than our ritualists in general seem to hSvg
thought, as appears from Gregory's Sacramentary : ana
in the sixth century at latest a special and appropriate
service was provided for it. But as the octave of
Christmas fell on the same day, and as the octave was
observed with extraordinary solemnity, the day receiv
ed its denomination most generally from the octave, and
not from the circumcision. If this festival be consider
ed merely as the commemoration of "the circumcision
of our Lord," its institution, or at least its revival,
commenced with our Reformation, or rather at the pub
lication of our English Liturgy ; and was first observed
on January 1, 1549, 50. -Shepherd.
The proper services are all very suitable to the day.
The first lesson for the morning gives an account of the
institution of circumcision ; and the Gospel, of the cir
cumcision of Christ : the first lesson at evening, and the
second lessons, and Epistle, all tend to the same end :
namely, that, since the circumcision of the flesh is now
abrogated, God hath no respect of persons, nor requires
any more of us than the circumcision of the heart. Wheatly.
(27.) Our Saviour assures us, that it became him to
"fulfil all righteousness," (Matt. ii. 15 :) that is, he was
bound, as the Messiah, to submit to all God's ordinan
ces, and consequently to circumcision, and the other le
gal institutions. And this he did for the sake of man
kind, that, by performing a sinless obedience in all
things, he might be an all perfect sacrifice to atone for
our sins. Dr. Bennet.
(28.) The best practical use to be made of this pass
age will be to consider what this rite represented, as
necessary, not only to the persons formerly using it, but
to us also avIio have the happiness of being exempted

ed the sign of circumcision, a seal of the right
eousness of the faith which he had yet being
uncircumcised ; that he might be the father of
all them that believe, though they be not cir
cumcised; that righteousness might be im
puted unto them also : And the father of cir
cumcision to them who are not of the circum
cision only, but also walk in the steps of that
faith of our father Abraham, which he had, be
ing yet uncircumcised. For the promise, that
he should be the heir of the world, was not to
Abraham, or to his seed, through the law, but
through the righteousness of faith. For if
they which are of the law be heirs, faith is
made void, and the promise made of none ef
fect. (28.)
from the carnal ordinance itself, and all the servile con
sequences of it. .
1. The first is a readiness, and willing disposition, to
know the will of God, and to submit to it when known.
This I collect from that exhortation of Moses, " Cir
cumcise the foreskin of your heart, and be no more stiff-
necked," (Deut.x. 16;) joined with the reproof of St.
Stephen, who calls, the Jews " uncircumcised in heart
and ears," (Acts vii. 51,) by reason of their inflexible
opposition to the doctrine of our blessed Saviour and his
apostles. The foreskin to be taken away, in this sense,
is all that prejudice and self-conceit, all that carnal or
worldly reasoning, which obstructs the efficacy of truth
upon our hearts and lives. For want of this circum
cision, the Jews, who had the covenant in the flesh,
were yet out of it, as to its real advantages and spiritual
importance. And, without the same, the Christian
who disowns and disdains all marks of Judaism upon
his body, is yet, in spirit, and to all the purposes of sin
and reprobation, an errant Jew still.
Secondly, This true circumcision of the Spirit im
ports the Aveaning ourselves from the Avorld, and set
ting our affections upon God and goodness. Thus much
I infer from that other passage of Moses, " The Lord
thy God shall circumcise thy heart, that thou mayest
love the Lord thy God with all thy heart and with all
thy soul," Deut xxx. 6. So that, in this respect, "the
first and great commandment," (Matt. xxii. 38,) as our
Saviour calls it, thc foundation and the substance, the
beginning and the complement, of the whole moral-law,
was shadowed in, and contained under, this most sig
nificant ordinance. Covetousness and injustice, Avorld-
ly-inindedness and vanity, luxury and love qf pleasure,
straitness of hand and heart, and unmercifulness to the
poor and distressed ; in a word, all those corrupt prin
ciples and dispositions which argue that Ave do not love
God, or that we do not love him better than the world,
or that we do not love our neighbour for his sake, are
so many sure symptoms of an " uncircumcised" spirit.
These then must be pared off, and cast away ; and the
pious, the devout, the strictly honest, the cheerfully lib
eral, thc tender and compassionate, the kind and conde-

THE EPIPHANY.

97

The Gospel. St. Luke ii. 15.
AND it came to pass, as the angels were
gone away from them into heaven, the shep
herds said one to another, Let us now go even
unto Bethlehem, and see this thing which is
come to pass, which the Lord hath made
known unto us. And they came with haste,
and found ,Mary, and Joseph, and the babe, ly
ing in a manger. And when they had seen it,
they made known abroad the saying which
was told them concerning this child. And
all they that heard it wondered at those things
which were told them by the shepherds. But
Mary kept all these things and pondered them
scending Christians, they only are the seed of Abra
ham, they only heirs of that covenant, made to that glo
rious father of the faithful.
No man then fulfils the spiritual intent of that law
now, but the sober, the regular, the chaste, the morti
fied Christian : he that subdues his body, and brings it
into subjection ; that curbs his appetites sharply, and
keeps a strait rein over his passions; and though
this, like the circumcision in the flesh, be painful, yet
done it must be, and that early too. No man in
this case can begin too soon, because no man can be
in covenant with God and Christ upon other terms,
" Our hearts and all our members must be mortified
from all worldly and carnal lusts," before " we can
obey Ms blessed will." And every man is obliged to
set these bounds to himself; every Christian hath indeed
done it already in that baptism, which the apostle hath
therefore most emphatically styled, " The circumcision
made without hands, and putting off the body of the
sins of the flesh." Col. i. 11. This, and nothing less,
can make it possible to profit by him, who vouchsafed
to be "circumcised and obedient to the law for man."
Dean Stanhope.
(29.) From the narrative contained in this day's
Gospel, we may learn to magnify the great condescen
sion of the Son of God, in giving tbe poor shepherds
next to his parents the first sight of him. There were
no doubt many great persons at that time in OMear the
city, whom the fame of this birth had drawifthither;
yet God did not think fit to send an angel with this joy
ful neAvs to any of them, but honoured the poor shep
herds with the first view of him. Dr. Hole. These
were persons, simple, and mean, and humble ; persons,
likely to be more apprehensive of the mystery, and less
of the scandal, of the poverty of the Messiah. And
the lesson to be derived from this circumstance is, that
none are fit to come to Christ, but those who are poor
in spirit, despisers of the world, and simple in their
hearts, without craft and secular designs. Bp. Jeremy
Taylor. From the condition, in Avhich the shepherds found our
blessed Saviour, wc may learn a lesson of humility.
He, for whom heaven is too strait, whom the heaven of
heavens cannot contain, lies in the strait cabin of the
womb ; and, when he would enlarge himself for the

in her heart. And the shepherds returned,
glorifying and praising God for all the things
that they had heard and seen, as it was told
unto them. And when eight days were ac
complished for the circumcising of the child,
his name was called JESUS, which was so
named of the angel before he was conceived
in the womb. (29.)
Tf The same Collect, Epistle, and Gospel shall
serve for every day after unto the Epiphany.

The Epiphany, (30.) or the Manifestation of
Christ to the Gentiles.
world, is not allowed tlie room of an inn. The many
mansions of heaven Avere at his disposing ; the earth was
his, and the fulness of it ; yet he suffers himself to be
refused of a base cottage, and complaineth not. What
measure should discontent us, wretched men, when thou,
0 God, farest thus from thy creatures ? How should we
learn both to want and abound from thee, which abound
ing with the glory and riches of heaven, wouldst want
a lodging in thy first welcome to the earth ? Thou earn
est to thine own, and thine oAvn received thee not : how
can it trouble us to be rejected of the world, which is not
ours ? What wonder is it, if thy servants wandered
abroad destitute and afflicted, when their Lord is deni
ed harbour? Bp. Hall.
From our Saviour's submitting to be circumcised for
the good of others, which he in no wise needed for him
self, we may learn to bear some hardships and re
straints, which are not necessary on our own accounts,
when we find we may help forward the salvation of oth
ers ; and to sustain some difficulties in our own bodies,
thereby to promote the good of others' souls.
From the Son of God's being called Jesus, a Saviour,
merely to save his people from their sins, let us learn
not to despise or neglect so great salvation ; for it Mill
highly aggravate our condemnation, if, when God the
Father sent his Son on purpose to save us, we reject the
method of salvation; and wilfully refuse to be saved by
Mm; the greatest portion of vengeance will fall to the
lot of such obstinate sinners, who abuse this unspeaka
ble mercy and slight such gracious offers. It will be
more tolerable for Tyre and Sidon, and other barba
rous nations that sit in darkness, and never heard the
glad tidings of a Saviomy than for those to whom sal
vation is tendered, und who yet cast it behind their
back. Wherefore, lastly, let us beg of God, that his grace,
that bringeth salvation, may have its due effect upon
us ; that he would be pleased to finish that work in us,
for which his Son came into the world ; in a Avord,
that he Avould save us from the power and pollution of
sin here, and then we need not fear but that he Avill
save us from the everlasting punishment of it hereafter.
DR. HOEE.
(30.) The Church celebrates this feast to shew our
gratitude to God in manifesting the Gospel to the Gen-

98

THE EPIPHANY.

The Collect.
0 GOD, who by the leading of a Star didst
manifest thy only begotten Son to the Gen
tiles ; mercifully grant that we, who know
thee now by faith, may after this life have the
fruition of thy glorious Godhead, through Je
sus Christ our Lord. Amen.
The Epistle. Ephes. iii. 1.
FOR this cause, I Paul, the prisoner of Je
sus Christ for you Gentiles ; if ye have heard
of the dispensation of the grace of God, which
is given me to you-ward : How that by revela
tion he made known unto me the mystery (as
I wrote afore in a few words, whereby, when ye
read, ye may understand my knowledge in the
mystery of Christ) which in other ages was
not made known unto the sons of men, as it is
now revealed unto his holy ApOstles and
tile world, and vouchsafing to them equal privileges
Avith the Jews, who had been all along Ms peculiar
people. The first instance of this divine favour was in
declaring the birth of Christ to the wise men of the
East. Matt. ii. 9. The ancient Church called this
feast " Epiphaneia," or the Appearance or Manifesta
tion, and it was the common name for this and for
Christmas-day. And as that was the greater, this was
the lesser Epiphany. This festival was observed in
the time of Nazianzen, whose sermon upon " the holy
Lights" is upon this day. Epiphanius and Chrysos
tom havo likewise sermons upon it. St. Austin, in his
time, speaks of it as universally celebrated by the
Catholic Church, and neglected by none but the schis
matical Donatists. Dr. Nicholls.
This feast is called in Latin Epiphanise, Epiphanies,
in the plural : because upon this day we celebrate those
glorious apparitions or manifestations, all which are
said to have happened upon the same day, though not
of the same year. The first manifestation Avas of the
star, mentioned in the Gospel, the Gentiles' guide to
Christ. The second Epiphany, or manifestation, Avas
of the glorious Trinity at the baptism of Christ, men
tioned in the second lesson at Morning Prayer. Luke
iii. 22. The third was of Christ's glory or divinity,
by the miracle of turning Avater into wine, mentioned
in the second lesson at evening Prayer. John ii. Bp.
Sparrow. For which reason this lesson, contrary to
common usage, is taken from one of the Gospels, and
not from an Epistle. Shepherd.
The first lesson contains prophecies of the increase
of the Church by the abundant access of the Gentiles,
of which the Epistle contains the completion, giving an
account of the mystery of the Gospel's being revealed
to them. Wheatly.
(31.) The Epistle for the day declares to us the great
••mystery of godliness," hoAV "God manifest in the

Prophets by the Spirit; that the Gentiles
should be fellow-heirs, and of the same body,
and partakers of his promise in Christ, by the
Gospel : whereof I was made a minister, ac
cording to the gift of the grace of God, given
unto me by the effectual working of his power.
Unto me, who am less than the least of all
saints, is this grace given, that I should preach
among the Gentiles the unsearchable riches of
Christ; and to make all men see what is the
fellowship of the mystery, which from the be
ginning of the world hath been hid in God,
who created all things by Jesus Christ : to the
intent that now unto the principalities and pow
ers in heavenly places might be known, by the
Church, the manifold wisdom of God, accord
ing to the eternal purpose which he purposed
in Christ Jesus our Lord ; in whom we have
boldness and access with confidence by the
faith of him. (31.)
flesh," who was first preached to the Jews only, was
afterwards "manifested to the Gentiles" also, and
"thereby preached and believed on in the world."
The practical use to be made of tMs great mercy is,
1. To acknoAvledge and adore the infinite love of God
to the Gentiles, of whose race we are, "in turning
them from darkness to light, and from the power of
Satan unto God." Herein the love of God to man
kind appeared, in that "he would have all men to
be saved, and to come to the knowledge of the truth,"
(1 Tim. ii. 4.) " God so loved the world," (saith our
Saviour,) " that he sent his only-begotten Son, that
whosoever betieveth in him should not perish, but have
everlasting life." (John iii. 16.) He now makes no
distinction between Jew and Gentile, for they are all
one in Christ Jesus. He came first indeed to "the
lost sheep of the house of Israel," whom he gathered
into his fold, and made them his own peculiar ; but he
had "other sheep," (he tells us,) "that belonged not
to this fold," meaning the Gentiles ; them also he
broughrnn, " that there might be one fold, and one
flock, under the great Shepherd and Bishop of our
souls." Hence he is said to be " a light to lighten the
Gentiles, as well as the glory of his people Israel."
2. We may learn hence to make a right use and im
provement of this great and undeserved favour to us
Gentiles, and that is, "to walk in the light, as he is
in the light," and to make it so " shine before men,
that they may see our good works, and glorify our
Father, which is in heaven;" who hath called us, mis
erable sinners, " who lay in darkness and in the shadow
of death," to be the children of God, and hath exalted
us to everlasting life. Let not this then " be our con
demnation, that light is come into the Avorld, and we
love darkness rather than light ; because our deeds are
evil ;" but let us " walk as children of light and ofthe
day, casting off the Avorks of darkness, and putting on

THE EPIPHANY.

99

The Gospel. St. Matt. ii. 1.
WHEN Jesus was born in Bethlehem of
Judea, in the days of Herod the king, behold,
there came wise men from the east to Jeru
salem, saying, Where is he that is born king
of the Jews ? for we have seen his star in the
east, and are come to worship him- When
Herod the king had heard these things, he was
troubled, and all Jerusalem with him. And
when he had gathered all the chief priests and
scribes of the people together, he demanded
of them where Christ should be born. And
they said unto him, in Bethlehem of Judea :
For thus it is written by the prophet, And
thou Bethlehem in the land of Juda, art not
the least among the princes of Juda; for out
of thee shall come a Governor that shall rule
my people Israel. Then Herod, when he had
privily called the wise men, inquired of them
¦ ¦'¦' «¦¦ ' ¦ ' 
tlie armour of light," to defend us from all iniquity.
This is the sense of those many precepts, to walk wor
thy of the vocation wherewith we are called, and to let
our conversation be as becometh the Gospel of Christ ;
which requires us to lead our lives by the light we have
received, and to increase in grace and virtue, as Ave do
in knowledge, otherwise it will only increase our guilt,
and heighten our condemnation. Dr. Hole.
(32.) God, who is the universal parent of all men, at
the nativity of the Messiah gave notice of the event to
all the world, as they were represented by the grand
division of Jews and Gentiles : to the Jewish shepherds,
by an angel ; to the eastern magi, by a star. For the
Gospel is of universal dissemination, not confined with
in the limits of a national prerogative, but catholick
and diffused. As God's love was, so was the dispen
sation of it, "without respect of persons :" for all,
being included under the curse of sin, were to him equal
and indifferent, undistingMshable objects of mercy.
And Jesus, descended of the Jews, was also " the ex
pectation of the Gentiles," and therefore communicated
to all: "the grace of God" being like the air we
breathe ; and "it hath appeared to all men," saith St.
Paul : but the conveyances and communications of it
were different in the degrees of brightness. The angel
told the Shepherds the story of the nativity plainly and
literally : the star invited the wise men by its rareness
and preternatural apparition : to which also, as by a
foot path, they had been led by the prophecy of Balaam.
And thus, in one view and two instances, God hath
drawn all the world to himself by his Son Jesus ; in
the instances of the shepherds and the eastern magi,
Jews and Gentiles, learned and unlearned, rich and
poor, noble and ignoble; that in him all nations, and
all conditions, and all families, and all persons might
be blessed : having called all by one star or other, by
natural reason or by the secrets of philosophy, by the
revelations of the Gospel or by the ministry of angels,

diligently what time the star appeared. And
he sent them to Bethlehem, and said, Go, and
search diligently for the young child, and
when ye have found him, bring me word again,
that I may come and worship him also.
When they had heard the king, they depart
ed ; and lo, the star which they saw in the
east went before them, till it came and stood
over where the young child was. When they
saw the star, they rejoiced with exceeding
great joy. And when they were come into
the house, they saw the young child with
Mary his mother, and fell down and worship
ped him : And when they had opened their
treasures, they presented unto him gifts ; gold,
and frankincense, and myrrh. And being
warned of God in a dream, that they should
not return to Herod, they departed into their
own country another way. (32.)
by the illuminations of the Spirit, or by the sermons
and dictates of spiritual fathers : and hath consigned
this lesson to us, that we must never " appear before
the Lord empty," offering gifts to Mm by the expences
or the affections of charity ; either the worshipping or
the oblations of religion; either the riches ofthe world,
or the love of the soul. For, if we cannot bring gold
with the rich men from the east, we may with the poor
shepherds come and " kiss the Son, lest he be angry :"
and in all cases come and " serve him with fear and
reverence" and spiritual rejoicings. Bp. Jer. Taylor.
In applying the case of these distinguished persons to
ourselves, we should endeavour to make them our pat
terns, so far as their example will bear imitation, first,
in their zeal, conspicuous at the beginning, and through
the whole progress of their journey ; and, secondly, in
their joy and satisfaction at the end of it.
1. The former of these is manifest, from divers pas
sages in this relation of the thing. To leave their own
dwellings upon the single warning of an unusual star ;
to continue their travels in search of a new king ; and,
with a courage so undaunted, to carry the unwelcome
news of a suspected rival to the capital city and court of
a jealous tyrant, already infamous for blood ; to com
ply so readily with the voice of the Sanhedrim, and
persist in their purpose, notwithstanding the conster
nation of some, and the indifference of others, in a mat
ter wherein all were so deeply concerned : these are
qualities very remarkable in them. And they are so
many prefigurations of those Gentiles, whose conver
sion their success, and this journey, represented. For
such Avere their disadvantages too, in comparison ofthe
privileges and preparations to Christianity, which the
Jews enjoyed above them. Such was their early zeal
to a new and altogether strange doctrine, which broke
in upon them at once : so just a reproach to them, whom
neither former revelations, nor ancient prophecies, nor
infinite discourses, nor unblemished examples, nor mir-
21

100

THE FIRST SUNDAY AFTER THE EPIPHANY.

The first Sunday after the Epiphany. (33.)
The Collect.
O LORD, we beseech thee mercifully to
receive the prayers of thy people who call up
on thee ; and grant that they may both per
ceive and know what things they ought to do,
and also may have grace and power faithfully
to fulfil the same, through Jesus Christ our
Lord. Amen. The Epistle. Rom. xii. 1.
I BESEECH you therefore, brethren, by
acles confessed to be divine, could win OArer to the truth.
2. The last thing I observe is, the" mighty satisfac
tion these wise men felt, at the return of the star.
"When they saAV the star" again, says the evangelist,
"they rejoiced with exceeding great joy :" a joy that
sprung, no doubt, from strong assurances, that this
was a token of their journey being well pleasing to God :
and that he would prosper it to their intended purpose,
of seeing and adoring that wonderful infant, whose this
star was. And here again they are a pattern, which
we should be infinitely to blame not to copy after.
For, as the apostle upon all occasions urges, we are
certainly of all creatures the most ungrateful and stupid,
the most unworthy of our happiness, if we do not es
teem the conversion of the Gentile world to be one of
the most glorious mysteries of Providence, that ever
was exhibited to mankind. And our feeling of this
mercy should be the more sensible and tender ; because
we are the offspring of those Gentiles ; and our ances
tors once a part of them, as dark perhaps as any. It
is possible, indeed, we might not have retained the an
cient rudeness and savageness of our country. From
that our invaders would have soon delivered us. But,
alas ! how poor a consideration is it to Christians, that
they have been refined into civility and good manners,
taught arts and commerce, and improved in industry
and learning ? Allow these advantages the great value
and commendation really due to them ; yet still, I say,
how little and insignificant are even all these polish-
ings, in comparison of those benefits which come from
the knowledge, the obedience, the hopes, and precious
promises of the Gospel ? The exalting our minds with
this most holy faith, enlarging our ideas of God, giving
us a prospect of heaven, seasoning us with a true taste
of good and evil, and forming our Hacs upon the most
perfect model of justice, and holiness, and order, and
peace, and all that can procure or preserve the tranquil
ity and happiness of ourselves, and the whole Avorld :
this was, in a literal sense, to bring light out of dark
ness ; and (praised be God) no part of his church is
blessed Avith clearer and purer day, than ours. This is
our glory, this ought to be our joy.
Since then, we also are, with these eastern forerun
ners, happily conducted to Christ ; let us, as they did,
fall down and Avorship him. We see him not indeed,
like them, in arms and infancy ; but, which is at once a

the mercies of God, that ye present your bodies
a living sacrifice, holy, acceptable unto God,
which is your reasonable service. And be
not conformed to this world ; but be ye trans
formed by the renewing of your mind, that
ye may prove what is that good, and accepta
ble, and perfect will of God. For I say,
through the grace given unto me, to every
man that is among you, not to think of himself
more highly than he ought to think, but to
think soberly, according as God hath dealt to
every man the measure of faith. For as we
have many members in one body, and all mem-
tragical, and yet most comfortable prospect, dying up-
. on a cross for us ; nay, risen again, gone up on high,
shedding his gifts and graces down, and perpetually at
the right hand of God making intercession for us. Let
us then approach with reverence, and open our treas
ures too ; let us present Mm, not Avith gold or spices,
but somewhat more becoming Mm to receive, and us to
offer ; eAren our bodies, and souls, and spirits. These,
though of little value in themselves, will yet be account
ed a rich and fragrant, if they be but an humble and an
holy sacrifice : the only effectual sacrifice of thanksgiv
ing ; and an oblation, Avhich cannot more please him,
than it will profit us. For, hy such a " reasonable ser
vice," by such undissembled testimonies of praise and
gladness it is, that we must hope, God will be inclined
to accept and answer the proper petition of this festi
val ; even that he, " who by the leading of a star did
manifest his only-hegotten Son to the Gentiles, Avould
mercifully grant, that we, AvMch know liim now by
faith, may after this life have the fruition of his glori
ous Godhead, through Jesus Christ our Lord." Amen.
DEAN STANHOPE.
(33.) From Christmas to Epiphany, the Church's de
sign is, to set forth Christ's "humanity," to make
Christ manifest in the flesh, which the offices do, as we
have seen ; but from Epiphany to Septuagesima, esper
cially in the four next Sundays after Epiphany, she en
deavours to manifest his glory and " divinity," by re
counting some of his first miracles, and manifestations
of his deity ; so that each Sunday is in this respect a
kind of Epiphany. Bp. Sparrow.
The offices ofthe Sundays, which follow the Epipha
ny, until Septuagesima Sunday, are of the same argu
ment with the Epiphany itself: all belonging to tbe
manifestation of Christ, and to the end for which he
was made known to the sons of men. Bp. Overall.
The design of the Epistles is to excite us to imitate
Christ as far as we can, and to manifest ourselves his
disciples by a constant practice of all Cliristian virtues.
Wheatly.
The Gospel of this day mentions Christ's manifesta
tion to the doctors ofthe Jews, astonishing all his hear
ers with his miraculous answers ; withal declaring, that
he was both God and man : man, in being made sub
ject to his reputed father and his earthly mother ; God,
in going " about his Father's business." The Epistle

THE FIRST SUNDAY AFTER THE EPIPHANY.

101

bers have not the same office ; so we, being
many, are one body in Christ, and every one
members one of another. (34.)
The Gospel. St. Luke ii. 41.
NOW his parents went to Jerusalem every
year at the feast of the passover. And when
*he was twelve years old, they went up to Je
rusalem, after the custom of the feast. And
when they had fulfilled the days, as they re
turned, the child Jesus tarried behind in Je
rusalem ; and Joseph and his mother knew
not of it. But they, supposing him to have
been in the company, went a day's journey,
and they sought him among their kinsfolk and
acquaintance. And when they found him not,
they turned back again to Jerusalem, seeking
him. And it came to pass, that after three
exhorts us to make a spiritual use of the wise men's
mysterious offerings, especially of myrrh ; Avhich sig
nifies very rightly the mortifying of the flesh, and the
offering of our bodies as an holy sacrifice to God by
Christ. The Collect prays for grace to enable us
thereunto. Bp. Overall, Bp. Sparrow.
(34.) The Church, when appointing this portion of
Scripture, treads exactly in the steps of the blessed
apostle that wrote it. He, in the foregoing chapters,
had vindicated, explained, and given due honour to the
wisdom and the mercies of God, manifested in the glo
rious privileges and universal extent of the Gospel dis
pensation. He now proceeds to shew, Avhat the effects
of these considerations ought to be, upon the minds and
lives of all who have embraced it. The Church, in like
manner, from celebrating the goodness of that God, in
the conversion of, and manifestation of his Son and his
truth to, the Gentiles, makes it her next care, to press
the same practical doctrine, and to insinuate the abso
lute necessity of "walking worthy of the vocation
wherewith we are called. I beseech you therefore,
brethren, by the mercies of God," &c. Eph. iv. 1.
Dean Stanhope.
In compliance with the apostle's advice, let us conse
crate our bodies, as so many living temples unto God,
and let all the members of them become the instruments
of his honour. Let the mouth praise him with joyful
lips, and the tongue sing of his honour ; let the hands
be often lifted up to him, and opened in bounty to his
members; let the feet walk in his ways, and run with
cheerfulness the path of his commandments. And, to
complete the sacrifice, let us dedicate our souls to him
as the living monuments of his praise, and devote all
the faculties of them to the setting forth his glory. To
which end, 2. Let both be kept pure from the defilements
of the world to attend the service of their Maker ;
avoiding all sinful conformity to the world, and having
our natures renewed by the graces of the Holy Spirit;
our minds enlightened with the knowledge of God ; our
wills and affections rectified to the loving and obeying
of him. 3. Let us learn from our Saviour to be " meek

days they found him in the temple, sitting in
the midst of the doctors, both hearing them,
and asking them questions. And all that heard
him were astonished at his understanding and
answers. And when they saw him, they were
_ amazed : and his mother said unto him, Son,
why hast thou thus dealt with us ? behold,
thy father and I have sought thee sorrowing.
And he said unto them, How is it that ye
sought me ? wist ye not that I must be about
my Father's business ? And they understood
not the saying which he spake unto them.
And he went down with them, and came to
Nazareth, and was subject unto them : but
his mother kept all these sayings in her heart.
And Jesus increased in wisdom, and stature,
and in favour with God and man. (35.)
and loAvly in heart," not thinking of ourselves more
highly than we ought to think; " but to think soberly
and modestly, in honour preferring one another."
Lastly, Let us learn to live in the unity and communion
of the Church, as the only means of living in love,
peace, and amity, with one another. For the Church
being but one body, there should be no schism or divis
ion in it ; but all the members are to be joined and uni
ted to it in one communion under Christ the head, that
they may be fitted for the communion of the saints for
ever in heaven. Dr. Hole.
(35.) From this narrative we may learn some useful
and necessary lessons.
1. From Joseph and Mary's punctual observation of
the feast of the Passover, and their yearly repairing
with their child to Jerusalem to that end, we may learn
diligently to attend the seasons of God's holy word and
sacraments, and " not to forsake the assembling of our
selves together" at the times appointed for them, " as
the manner of some is." Dr. Hole.
2. The child Jesus, in the minority of his age, went
up with Ms parents to the holy solemnity ; not this year
only, but, in all likelihood, others also. He, in the
power of whose Godhead and by the motion of whose
Spirit, all others ascended tMther, would not himself
stay at home. In all his examples he meant our in
struction. This pious act of his nonage intended to
lead our first years into timely devotion. The first
liquor seasons the vessel for a long time after. It is
every way good for a man to bear God's yoke, even
from his infancy.
3. While children of that age were playing in the
streets, Christ was found sitting in the temple ; not to
gaze on the outward glory of that house, or on the gold
en candlesticks or tables, but to hear and question the
doctors. He, Avho as God gave them all the wisdom
they had, as the Son of man hearkens to the wisdom
he had given them : that by learning of them he might
teach all the younger sort humility, and due attendance
upon their instructors. He could at the first have
taught the great Rabbins of Israel the deep mysteries

THE SECOND SUNDAY AFTER THE EPIPHANY.

102
The second Sunday after the Epiphany. (36.)
The Collect.
ALMIGHTY and everlasting God, who^
dost govern all things in heaven and earth ;*
mercifully hear the supplications of thy peo
ple, and grant us thy peace all the days of our
life ; through Jesus Christ our Lord. Amen.
The Epistle. Rom. xii. 6. (37.)
HAVING then gifts differing according to
the grace that is given to us, whether prophe
cy, let us prophesy according to the propor
tion of faith ; or ministry, let us wait on our
ministering ; or he that teacheth, on teaching ;
or he that exhorteth, on exhortation : he that
of God : but, because he was riot yet called by his
Father to the public practice of a teacher, he contents
himself to hear with diligence, and to ask with modesty,
and to teach only by insinuation. Let those consider
this, which will needs run as soon as they can go :
and, when they find ability, think they need not stay
for a further vocation of God or man. Bp. Hall.
4. From this holy Child's leaving his parents to be
about his Father's business, we may learn to leave
father and mother, and to do the will of our heavenly
Father. If our nearest relations would either obstruct
us in our duty, or encourage us in any vice or immoral
ity, they therein forfeit their authority, and lose all
right to our obedience in such matters ; and therefore
our Saviour told his disciples that " he that loveth fa
ther and mother more than him, is not worthy of him."
5. From Christ's being subject to and observant of
Ms parents in all other things, children may learn to
be dutiful and obedient to their parents in every thing,
that is not contrary to the Avill and commands of God.
Dr. Hole.
6. The answer of Christ leads to a proper notion of
his nature. The blessed Virgin, according to the sup
position of the world, called Joseph the father of Christ :
" Thy father and I sought thee." She well knew that
Josejih had but a name in this business, yet she says,
"Thy father and I :" the Son of God stands not upon
contradiction to his mother : but, leading her thoughts
from Ms supposed father to his true, from earth to hea
ven, he answers, " Knew ye not that I must go about
my Father's business ?" It was honour enough to her,
that he had vouchsafed to take flesh of her : it was his
eternal honour, that he was God of God, the everlast
ing Son of the heavenly Father. Good reason there
fore was it that the respects of flesh should give place
to the God of spirits. Bp. Hall.
7. From the Son of God's increasing in wisdom and
stature, we may learn the truth of his humanity, that
he grew up by the same degrees both in body and mind,
as we do : he was fed by the same nourishment of meat
and drink, as we are ; he improved in knowledge and
experience by the same means and measures of educa
tion, and arrived at strength and stature of body by
the same steps as we do.

giveth, let him do it with simplicity ; he that
ruleth, with diligence ; he that sheweth mer
cy, with cheerfulness. Let love be without
dissimulation. Abhor that which is evil, cleave
to that which is good. Be kindly affectioned
one to another with brotherly love, in honour
preferring one another; not, slothful in busi-*
ness ; fervent in spirit ; serving the Lord ; re
joicing in hope ; patient in tribulation ; con
tinuing instant in prayer ; distributing to the
necessity of saints ; given to hospitality. Bless
them which persecute you ; bless, and curse
not. Rejoice with them that do rejoice, and
weep with them that weep. Be of the same
mind one towards another. Mind not high
Lastly, from his increasing in favour with God and
man, we may learn how to attain the same ; he did it
by his obedience, and submission to the will of God,
and by acts of prudence, meekness, and charity, towards
men, which made him highly pleasing and beloved of
both. And we too, by doing things acceptable to God
and men, that is, by observing our duty to God, and
shewing mercy, and kindness, and good will, towards
men, shall likewise find the same. Dr. Hole.
After the event recorded in this Gospel a considera
ble interval succeeds, in the course of which but few
particulars of our Saviour's history are given. It
seems to have been the design of Providence, to restrain
the exercise of fruitless curiosity on this score, by sum
ming up, in one comprehensive testimony, all that it
concerns us to know with regard to our Redeemer's
course, before the days of Ms publick ministry anrved.
Thus the Evangelist comprises in few words a descrip
tion ofthe flourishing growth of that " Branch of Right
eousness,',' which had its appointed seasons, and which
was excellent in all the measures of its increase. The
sacred writer furnishes a testimony which extends itself
to all that period, when the narrative is not filled with
more particular accounts. "The Child," saith the
inspired historian, " grew, and waxed strong in spirit ;
filled with wisdom : and the grace of God was upon
him." This is abundantly sufficient to satisfy us, that
the early stages of our Lord's life were answerable to
his spotless character, and conformable to those more
shining and distinguished parts of his demeanour, which
are described for our perpetual regard, and commend
ed by every motive of gratitude and duty to our faithful
recollections. Archdeacon Pott.
(36.) The Gospel mentions Christ's turmng water
into wine, by which he manifested both his glory by
th«j miracle, and his goodness in ministering to the ne
cessities of others : to which virtue the Epistle exhorts
us, that whatsoever gifts we have, we should use them
as Christ did, to the good and benefit of others. The
Collect, as diverse others, recommends to God the sup
plications of the people, &c. Bp. Sparrow.
(37.) This Epistle begins where that ofthe foregoing
Sunday ended : in the close of which the apostle makes
a comparison between the mystical body of Christ's

THE SECOND SUNDAY AFTER THE EPIPHANY.

103

things, but condescend to men of low es
tate. The Gospel. St. John ii. 1.
AND the third day there was a marriage in
Cana of Galilee, and the mother of Jesus was
there. And both Jesus was called, and his
disciples, to the marriage. And when they
wanted wine, the mother of Jesus saith unto
him, They have no wine. Jesus saith unto
her, Woman, what have I to do with thee ?
mine hour is not yet come. His mother saith
unto the servants, Whatsoever he saith unto
you, do it. And there were set there six
water-pots of stone, after the manner of the
purifying of the Jews, containing two or three
Church and the body natural : wherein as there are
many members, and all members have not the same
office, so we, being many, are one body in Christ,
and every one members, one of another. Then follows
the Epistle for this day : in which we may observe,
1. The different offices and functions, wherein Christ
hath set the several members of his Church, according
to the different measures of grace given to them. 2. We
may observe, that, as God hath placed men in differ
ent offices and functions, so hath he given different
gifts and measures of grace for the discharge of them.
3. We may observe the manner how these gifts are to
be exercised, that is, with all fidelity and diligence,
to the promotion of God's glory, and the good of his
Church and people. To this end the apostle farther
recommends several graces and virtues, which Avill
much help towards the faithful discharge of these offi
ces. Such as contentedness in our station ; industry
in our proper business ; mutual love and respect ; a
tender concern for the prosperous and adverse fortunes
of our fellow Christians ; unity in matters of religion ;
and constancy and meekness under persecutions and
wrongs. The cultivation of these graces will assist us
in the discharge of the offices in which God hath placed
us ; and will bring comfort to us in this world, and
happiness in the next. Dr. Hole, Dean Stanhope.
(38.) TMs passage of Scripture shews how little
ground there is, for that stiff and precise temper, which
condemns all outward expressions of mirth by publick
and solemn entertainments. Our Lord's example hath
justified such meetings of friends in more instances be
sides this : and indeed his life throughout is a pattern
of .social virtues. (Matt. ix. Mark ii. Luke xi. xiv.
xix. John xii.) And, provided the mirth be innocent,
the conversation inoffensive, the enjoyment of God's
good creatures moderate ; I think no considering man
can deny, but that they are capable of serving many
good purposes ; and it is plain too, that they do not
bring us under any necessity of sin. So that, if any
spiritual inconvenience follow, the blame is not due to
the things, but to the abuse of them. And this is no
more, than every thing is liable to. Dean Stanhope.

firkins apiece. Jesus saith unto them, Fill
the water-pots with water. And they filled
them up to the brim. And he saith unto
them, Draw out now, and bear unto the gov
ernour of the feast. And they bare it. When
the ruler of the feast had tasted the water that
was made wine, and knew not whence it was,
(but the servants which drew the water knew,)
the governour of the feast called the bride
groom, and saith unto him, Every man at the
beginning doth set forth good wine, and when
men have well drunk, then that which is worse :
but thou hast kept the good wine until now.
This beginning of miracles did Jesus in Cana
of Galilee, and manifested forth his glory, and
his disciples believed on him. (38.)
2. Tlie first publick miracle of the Saviour Of the
world graceth a marriage. It is an ancient and lauda
ble institution, that the rites of matrimony should not
want a solemn celebration. When are feasts in season,
if not at this main change of our estate, Wherein the
joy of obtaining meets with the hope of further com
forts ? It was in all likelihood some of their kindred,
to whose nuptial feast Jesus was invited so far : yet
Avas it more the honour of the act, than of the person,
that he intended. He, that made the first marriage in
paradise, bestows his first miracle upon a Galilean
marriage. He, that was the author of matrimony and
sanctified it, doth, by his holy presence, honour the
resemblance of his eternal union with his Church. How
honourable must be the state of wedlock, when the Son
of God thus pleases to honour it ! Happy is that wed
ding, where Christ is a guest. Bp. Hall.
3. The miracle here recorded was Avrought, as the
Evangelist declares, to " manifest forth his glory ;"
and to lay the ground of faith ; for it immediately fol
lows, that " his disciples believed on him." The con
nexion is strongly marked between the evidence pro
posed, and the faith which Avas established upon that
foundation. All the miracles of Christ were indeed
performed for publick notice and for general conviction :
they were designed to rank among the solid and per
petual proofs, that he came forth from God ; and to
serve therefore as the fixed and never failing grounds
of faith, according to our Lord's reply to the disciples
of John the Baptist, (Matt. xi. 4, 5 :) and to his ap
peal in terms so plain, to the captious Jews. (John x.
57, 38.) Thus does our Lord himself lead our atten
tion in the strongest manner to one main pillar of our
common hope : teaching us at all times, from whence
Ave are to draw some of the leading proofs of the truth
of that which we believe, and of the certainty of our
persuasion. Instead of high pretensions, supported by
no external demonstrations, and attested by no publick
facts ; instead of the plausible discourses of such as
study to mislead the world with false characters of in
spiration, for which their own word must be taken ;
our Lord points directly to his miracles. They were

THE THIRD SUNDAY AFTER THE EPIPHANY.

104
The third Sunday after the Epiphany. (39.)
The Collect.
ALMIGHTY and everlasting God, merci
fully look upon our infirmities, and in all our
dangers and necessities stretch forth thy right
hand to help and defend us ; through Jesus
Christ our Lord. Amen.
The Epistle. Rom. xii. 16.
BE not wise in your own conceits. Re
compense to no man evil for evil. Provide
things honest in the sight of all men. If it be
possible, as much as lieth in you, live peaceably
with all men. Dearly beloved, avenge not
seen of all ; done in publick ; Avrought in the sight of
thousands ; frequently repeated ; ever serving to good
purposes ; always calculated for the best and noblest
ends. Archdeacon Pott.
It was on account of these words, that this Gospel
was appointed by the Church, for one of tlie Gospels
to be read and published in the time of Epiphany,
which gives the name to all these five Sundays. For
Epiphany is nothing else, but the manifesting forth of
Christ's glory and deity, whereof this Gospel is a tes
timony. And because it was the first Epiphany, that
he made so of himself after his baptism, and beginning
to preach, therefore Avas it also appointed to be the
second lesson at even upon the day of Epiphany itself.
Bp. Cosins.
(39.) The Collect for this day puts us in mind of the
sad and calamitous estate of this life, and therefore
prays Almighty God for help and defence. The Epis
tle for the day gives us many useful rules to be observ
ed in order to that end. Indeed this whole chapter, of
which the Epistle is a part, contains many excellent
precepts both divine and moral, to direct us in the
whole course of our life ; and therefore the Church
hath wisely selected them, to be read in three several
portions, in the three following Sundays after the
Epiphany, that, having the light, we may be taught
how to walk in it.
In the Gospel we have an account of two miracles
done by our blessed Saviour ; the one upon a leper,
whom he healed by a touch of his hand ; the other upon
a centurion's servant, whom he cured by a Avord of his
mouth. Dr. Hole.
(40.) In conformity with thc general tenour of his
advice, the apostle closes the chapter, and the Epistle
of the day, with this precept, " Be not overcome," &c.
To be overcome of evil is to be so far exasperated by it,
as to be moved to return and avenge it ; which shews
it to have got the mastery of us, and put us beside
our patience. By this a man is brought in bondage to
his passions, and becomes a slave and vassal to his vile
affections,' for "of Avhom a man is overcome, of him
he is brought in bondage."
To overcome evil with good, is to conquer other in
juries by acts of mercy and kindness, and to return no
thing but good for the evil that is done to us ; which
shews that we keep the mastery of ourselves, and can-

yourselves, but rather give place unto wrath ;
for it is written, Vengeance is mine ; I will
repay, saith the Lord. Therefore, if thine en
emy hunger, feed him ; if he thirst, give him
drink : for in so doing thou shalt heap coals of
fire on his head. Be not overcome of evil.
but overcome evil with good. (40.)
The Gospel. St. Matt. viii. t. (41.)
WHEN he was come down from the moun
tain, great multitudes followed him. And be
hold, there came a leper and worshipped him.
saying, Lord, if thou wilt, thou canst make me
clean. And Jesus put forth his hand, and
not be shocked by the assaults of any adversaries. —
Thus " to overcome evil Avith good" is the noblest of all
victories ; " it is the glory of a man (saith Solomon) to
pass by an offence;" and "he that governs Ms pas
sions, is greater than he that ruleth a city." For these
things we cannot propound to ourselves a higher and
better pattern than that of our Saviour, who overcame
the greatest evils with the greatest good ; and in the
end, for enduring the cross, was rewarded with a
croAvn ; and we too, by patient continuance in well-do
ing, shall receive eternal life. Dr. Hole.
(41.) From the Gospel of this day we may learn the
following useful lessons.
1. From Christ's healing the leper and the centuri
on's servant we may learn the great goodness of our
Saviour in not withholding his miraculous and healing
poAver from the meanest objects. The leper here is
supposed to be a poor person, having none to present or
accompany him : but he Avas drawn only by the strength
of his faith, and the exigence of his distemper. And
the centurion's servant, we may well think was not
much better, though he had a good master to intercede
for Mm. However Christ readily exerted his power,
and extended his goodness in healing both.
2. From Christ's supporting his doctrine by mira
cles, we may further learn Ms great care and kindness
for our souls, that he leaves no means unattempted for
our conviction and salvation. Indeed the excellence
and usefulness of Ms doctrine, if well considered, are
sufficient to beget and increase our faith in him ; and
his word alone, if duly attended to, and observed, is
enough to bring us to eternal life. But lest any should
think that a deceiver might publish as plausible a doc
trine, and that none is to be believed upon his bare
word, he thought fit to add those mighty and miracu
lous works, that were abundantly sufficient to confirm
the truth of all that he said. Dr. Hole.
3. In his healing of the leprosy, it may be remarked,
that there is some peculiarity. In the law of Moses
there arc very particular directions given concerning
the treatment of lepers, and a ceremonial appointed for
the examination of them by the priest, when they were
supposed to be cured. But no natural remedy is pre
scribed by Moses for the cure of it. It was considered
by the Jews as a disease sent by God, and to be cured
only by his interposition. There could not therefore

THE FOURTH SUNDAY AFTER THE EPIPHANY.

touched him, saying, I will, be thou clean.
And immediately his leprosy was cleansed.
And Jesus saith unto him, See thou tell no
man, but go thy way, show thyself to the
priest, and offer the gift that Moses command
ed for a testimony unto them. And when Je
sus was entered into Capernaum, there came
unto him a Centurion, beseeching him, and
saying, Lord, my servant lieth at home sick of
the palsy, grievously tormented. And Jesus
saith unto him, I will come and heal him.
The Centurion answered and said, Lord, I am
not worthy that thou shouldest come under my
roof; but speak the word only, and my ser
vant shall be healed. For I am a man under
authority, having soldiers under me : and I say
unto this man, Go, and he goeth ; and to an
other, Come, and he cometh ; and to my ser
vant, Do this, and he doeth it. When Jesus
heard it, he marvelled, and said to them that
followed, Verily I say unto you, I have not
be a stronger proof of our Saviour's divine power, than
his curing this most loathsome disease, of which many
instances, besides this, occur in the Gospels. The
manner too in which he performed this cure was equally
an evidence that " in him dwelt all the fulness of the
Godhead bodily," (Colos. ii. 9 :) it was instantaneous,
with a touch and a few words, and those words the
most sublime and dignified that can be imagined ; "I
will : be thou clean ;" and immediately the leprosy de
parted from him. This was plainly the language, as
well as the act of God. " I Avill : be thou clean."
Bp. Porteus.
Lastly, the short and edifying history of the Roman
centurion appears to have been recorded, first, to give a
most striking evidence of our SaAiour's divine power,
which enabled him to restore the centurion's servant to
health at a distance, and without so much as seeing him ;
and, then, to set before us, in the character of the centu
rion, an illustrious example of those eminent Christian
virtues, humanity and charity, piety and generosity,
humility and faith. Such were the virtues that distin
guished him : and from the contemplation of his char
acter we may remark,
1 . That the miracles of our Lord had the fullest
credit given to them, not only, as is sometimes assert
ed, by low, obscure, ignorant, and illiterate men, but by
men of rank and character, by men of the world, by
men perfectly competent to ascertain the truth of any
facts presented to their observation, and not likely to be
imposed upon by false pretences. Of this description
were the centurion here mentioned, the Roman pro-con
sul, Sergius Paulus, Dionysius, a member of the su
preme court of Areopagus at Athens, and several oth
ers of equal dignity and consequence.
2. The history of the centurion teaches us, that there
is no situation in life, no occupation, no profession, how-

105
found so great faith, no not in Israel. And
I say unto you, That many shall come from
the east and west, and shall sit down with
Abraham, and Isaac, and, Jacob, in the king
dom of heaven: But the children of the
kingdom shall be cast out into outer dark
ness : there shall be weeping and gnashing of
teeth. And Jesus said unto the Centurion,
Go thy way, and as thou hast believed, so be it
done unto thee. And his servant was healed
in the self-same hour.

The fourth Sunday after the Epiphany. (42.)
The Collect.
O GOD, who knowest us to be set in the
midst of so many and great dangers, that by
reason of the frailty of our nature we cannot
always stand upright ; grant to us such strength
and protection, as may support us in all dan-
ever unfavourable it may appear to the cultivation of
religion, which precludes the possibility or exempts us
from the obligation of acquiring those good dispositions,
and exercising those Christian virtues, Avhich the Gos
pel requires. To all pretences to the contrary, what
ever they may be, the instance of the centurion is a di
rect, complete, and satisfactory answer. His profess
ion was that, which of all others is generally consider
ed as most adverse to religious sentiments and habits ;
most contrary to the peaceful, humane, and gentle spir
it of the Gospel ; and most exposed to the fascination
of gaiety, pleasure, thoughtlessness, and dissipation.
Yet amidst these obstructions to purity of heart, to
mildness of disposition, and sanctity of manners, we
see this illustrious centurion rising above all the disad-
vatages of his situation ; and, instead of sinking into
vice and irreligion, becoming a model of piety and hu
mility, and of all those virtues which necessarily spring
from such principles. This is an unanswerable proof,
that, whenever men abandon themselves to impiety, in
fidelity, and profligacy, the fault is not in the situation,
but in the heart ; and that there is no mode of life, no
employment or profession, which may not, if we please,
be made consistent with a sincere belief in the Gospel,
and with the practice of every duty we owe to our
Maker, our Redeemer, our fellow-creatures, and our
selves, Bp. Porteus.
(42.) The Collect for the day reminds us of the many
and great dangers, with which God knows us to be sur
rounded ; and teaches us to pray to him for strength
and protection. The Epistle directs us to the great du
ty of subjection to our superiors, as a good means of
procuring their protection, and preventing the many
and great evils and dangers of resistance. The Gospel
reminds us of other dangers, and of another way of
escaping them : namely, by having recourse to God,

106 THE FOURTH SUNDAY
gers, and carry us through all temptations,
through Jesus Christ our Lord. Amen.
The Epistle. Rom. xiii. 1 .
LET every soul be subject unto the higher
powers ; for there is no power but of God :
the powers that be are ordained of God.
Whosoever, therefore, resisteth the power, re-
sisteth the ordinance of God : and they that
resist, shall receive to themselves damnation.
For rulers are not a terror to good works, but
to the evil. Wilt thou then not be afraid of
the power ? do that which is good, and thou
shalt have praise of the same: for he is the
minister of God to thee for good. But if thou
do that which is evil, be afraid ; for he bear
eth not the sword in vain : for he is the min
ister of God, a revenger to execute wrath upon
him that doeth evil. Wherefore ye must
needs be subject, not only for wrath, but also
for conscience' sake. For, for this cause pay
ye tribute also ; for they are God's ministers,
attending continually upon this very thing.
Render, therefore, to all their dues; tribute
to whom tribute is due, custom to whom cus
tom, fear to whom fear, honour to whom hon
our. (43.) The Gospel. St. Matt. viii. 23.
AND when he was entered into a ship, his
disciples followed him. And behold, there
arose a great tempest in the sea, insomuch that
Avho is ever ready to hear us, and deliver us out of all
our troubles. Dr. Hole.
(43.) It is much to be observed, how, in all the an
cient apologies for our religion, we find the authors
particularly careful to prove the Gospel, as it really is,
the greatest security to all temporal jurisdiction ; the
surest promoter and best preserver of publick order and
quiet ; the strongest support of kings, and the most ef
fectual restraint upon subjects. Few arguments were
urged more frequently ; few, we have reason to believe,
contributed more successfully to recommend this relig
ion to the general good acceptance of the world, than
the manifest tendency it had to the safety and welfare
of mankind ; the particular instructions it gave, the
Aveighty obligations and motives it enforced them with,
and the unparalleled examples it every day procured,
for containing all sorts of men within the bounds of their
proper station and duty ; for rendering them useful
and serviceable to society and government ; for a zeal
ous and active obedience to their superiors in all lawful
instances : and for meek and patient suffering under

AFTER THE EPIPHANY.
the ship was covered with the waves ; but he
was asleep. And his disciples came to him
and awoke him, saying, Lord, save us, we per
ish. And he saith unto them, Why are ye
fearful, O ye of little faith ? Then he arose, and
rebuked the winds and the sea, and there was
a great calm. But the men marvelled, saying,
What manner of man is this, that even the
winds and the sea obey him ? And when he
was come to the other side, into the country
of the Gergesenes, there met him two possess
ed with devils, coming out of the tombs, ex
ceeding fierce, so that no man might pass by
that way. And behold, they cried out, saying,
What have we to do with thee, Jesus, thou
Son of God ? art thou come hither to torment
us before the time ? And there was a good
way off from them an herd of many swine,
feeding. So the devils besought him, saying,
If thou cast us out, suffer us to go away into
the herd of swine. And he said unto them,
Go. And when they were come out, they
went into the herd of swine ; and behold, the
whole herd of swine ran violently down a
steep place into the sea, and perished in the
waters. And they that kept them fled, and
went their ways into the city, and told every
thing, and what was befallen to the possessed
of the devils. And behold, the whole city
came out to meet Jesus ; and when they saw
him, they besought him that he would depart
out of their coasts. (44.)
even unjust oppressions, rather than they Avould become
instruments of disturbing the peace of the public, or
that of their own consciences.
St. Paul in this passage treats of the matter at large.
He declares the nature of the duty injoined, the univer
sality of its obligation ; the reasons upon which that ob
ligation is founded ; the danger of refusing to comply
with it ; the equity of making it good ; the particular in
stances whereby it ought to be expressed. And all these
he declares to be, not merely matters of secular conve
nience, or Christian prudence ; but a part of religion,
and such as directly bind the conscience. This is the
substance ofthe doctrine contained in the Epistle ofthe
day : and were this doctrine duly attended to, it would
be an excellent rule of behaviour, and of infinite im
portance to the welfare of all the world, both for this
life and for the next. Dean Stanhope.
(44.) This Gospel, in the former of the two miracles
recounted by it, sets before us a lively emblem of God's
dealing with servants ; and a plain intimation, both
what those servants are to expect from him, and what

THE FIFTH SUNDAY AFTER THE EPIPHANY.

The fifth Sunday after the Epiphany. (45.)
The Collect.
0 LORD, we beseech thee to keep thy
Church and household continually in thy true
religion ; that they who do lean only upon the
hope of thy heavenly grace, may evermore be
defended by thy mighty power ; through Je
sus Christ our Lord. Amen.
The Epistle. Col. iii. 12.
PUT on therefore, as the elect of God, holy
and beloved, bowels of mercies, kindness, hum
bleness of mind, meekness, long-suffering; for-
they are to do, to justify their dependence upon him.
Violent shakings and strong convulsions are incident
to the fortunes, not of private men only, but of commu
nities and kingdoms. This is the lot ofthe best, of the
greatest, of the church, of the whole world. God hath
no where engaged to keep off assaults and temptations ;
he thinks it encouragement enough to sustain us under,
to succour us in, and at his own due time, to deliver us
out of, our dangers and distresses. When therefore
these attack us, either in our personal, or our publick
capacity, our business must be to seek his protection,
by earnest and constant prayer ; and thus to silence all
those wicked distrusts which frail nature, the preva
lence of sensual affections, and the extremity of afflic
tions, are too apt to betray us into : to remember, that,
though ourselves are weak, yet our Redeemer is mighty :
that the " stormy wind," which cannot " rise" but at
Ms " word," shall, when he pleases to command, be im
mediately laid by it again : that he is disposed to look
upon our sufferings and infirmities with a very tender
eye : and, provided we be not Avanting to our duty, he
will accept that most pious and most necessary prayer,
which our Church, in allusion to the passage now be
fore us, hath taught us to put up this day.
Let us come therefore to the throne of grace, in an
humble sense of " being set in the midst of so many and
great dangers, that by reason of the frailty of our na
ture, we cannot always stand upright ;" and may he
"grant us such strength and protection, as may sup
port us in all dangers, and carry us through all tempta
tions, through Jesus Christ our Lord. Amen."
Dean Stanhope.
2. With respect to the latter miracle : not long be
fore, our Saviour had commanded the winds and waters,
and they could not but obey him : now he speaks in the
same language to the evil spirit : he intreats not, he
persuades not ; he commands. Command argues su
periority. He only is infinitely stronger than the strong
one in possession. Else, where powers are matched,
though with some inequality, they struggle for the vic
tory ; and, without resistance, yield nothing. What
need have we to fear, Avhile under so omnipotent a Com
mander ? " The Avaves of the deep rage horribly ; yet
the Lord is stronger than they." Let those principal
ities and powers do their worst ; those mighty adver-

107
bearing one another, and forgiving one another,
if any man have a quarrel against any ; even as
as Christ forgave you, so also do ye. And above
all these things put on charity, which is the bond
of perfectness And let the peace of God rule
in your hearts, to the which also ye are called
in one body ; and be ye thankful. Let the word
of Christ dwell in you richly in all wisdom,
teaching and admonishing one another in
psalms, and hymns, and spiritual songs, sing
ing with grace in your hearts to the Lord. —
And whatsoever ye do, in word or deed, do all
in the Name of the Lord Jesus, giving thanks
to God and the Father by him. (46.)
saries are under the command of him, who loved us so
well as to bleed for us. What can we now doubt of ?
his power or his will ? How can we profess him a God,
and doubt of his power ? How can we profess him a
Saviour, and doubt of his will ? He both can and will
command those infernal powers. We are no less safe
than they are malicious.
3. The devil kneAv Christ to be God. In this we
may dare believe him, though in nothing else : he knew
what he believed ; what he believed, that he confessed,
" Jesus, thou Son of the most high God :" to the con
fusion of those semi-Christians ; that have either held
doubtfully, or ignorantly misknown, or blasphemously
denied, what the very devils have professed. Bp. Hall.
(45.) The four precedent Sundays have manifested
Christ's glory to us in part, by the miracles he wrought
while he conversed with us on earth : the Gospel for
this day mentions his second coming to judgment, when
he shall appear in his full glory, and all the holy an
gels with him : which glorious appearance, as it will
be dreadful to those who have resembled the tares, for
they shall then be burned with unquenchable fire : so it "
will be a joyful appearance to such as the Epistle per
suades us to be, namely, the meek, and gentle, and
charitable. And the Collect is for such, praying God
" to keep his Church and household continually in the
true religion," &c. Bp. Sparrow.
(46.) The best improvement to be made of this day's
Epistle is by labouring to adorn our souls with the
graces, virtues, and excellent qualities which it recom
mends : for instance, to put on the most tender " mercy,
compassion, and kindness," towards others, and " hum
bleness of mind" in respect of ourselves. This is a rai
ment which will never wax old; nor is any thing more
becoming to a Christian than "the ornament of a meek
and quiet spirit." Again, let us put on patience and
" long-suffering," under all the evils and sufferings that
may befal us : which is the best way to make them sit
easy on us, and will make them soonest pass away.
Moreover we are exhorted here to "forbear one an
other," not breaking out into hasty and violent passions,
not straining matters to the utmost rigour and severity
of the laws, but bearing with one another's infirmities,
and using a conscience and moderation in all our ways
and dealings with each other, and likewise " forgiving
22

108

THE SIXTH SUNDAY AFTER THE EPIPHANY.

The Gospel. St. Matt. xiii. 24.
THE kingdom of heaven is likened unto a
man which sowed good seed in his field. But
while men slept, his enemy came and sowed
tares among the wheat, and went his way. —
But when the blade was sprung up, and
brought forth fruit, then appeared the tares
also. So the servants of the householder came,
and said unto him, Sir, didst not thou sow good
seed in thy field ? from whence then hath it
tares? He saith unto them, an enemy hath
done this. The servants said unto him, Wilt
thou then that we go and gather them up?
But he said, Nay ; lest while ye gather up the
tares, ye root up also the wheat with them.
Let both grow together until the harvest; and
one another," if any difference shall arise, not studying
revenge, or rendering evil for evil, but by Christ's ex
ample, as well as precept, forbearing and forgiving one
another. But because charity is the sum and perfection
of all other graces, let us above all things put on that
" bond of perfectness," Avhich will make us perfect and
complete, lacking nothing ; for that will procure and
preserve peace both with God and man ; and if that rule
and govern our hearts, it will beget and keep a lasting
peace there likewise. 2. As a means to attain all these
graces, let us set a high price and value on the word of
God, and suffer it to dwell in us richly in all wisdom ;
for it is by the heavenly seed of God's word that those
graces are begotten in us. To which let us add, 3. The
singing of psalms and other hymns, and spiritual songs,
making melody in our hearts unto God. This is the
way prescribed for our praising of God here on earth,
and it is that which can best fit and prepare us to sing
forth his praises for ever in heaven. Finally, in all
our actions let us have regard to the honour of our Ma
ker, " that whether we eat or drink, or whatever we
do, Ave may do all to the praise and glory of God through
Jesus Christ our Lord." Dr. Hole.
(47.) The true import of the concluding words of
this Gospel, and the principal lesson to be drawn from
the whole parable, is this : that God hath fixed the day,
in which he will judge the world ; a day, the proceed
ings of which shall make a distinction between the
righteous and the wicked ; a perfect distinction, and
such as the condition of this world cannot admit. That
the punishment of the damned, intimated by binding
and burning the tares, will be irreversible and extreme,
such as can leave the good no room for envying, or
grudging, the now boasted prosperity of the ungodly.
That the distribution of final rewards and punishments
is therefore a royalty peculiar to God, Avhich he lets no
other into ; that the time of that distribution is in a fu
ture state : that such a time will in the course of things,
as certainly come, as in nature a harvest follows a seed
time ; and that the reason, why it is not yet come, is
because matters are not yet ripe for it. So that, upon
the whole, so long as forbearance can be any way of

in the time of harvest I will say to the reap
ers, Gather ye together first the tares, and
bind them in bundles to burn them : but gath
er the wheat into my barn. (47.)
The sixth Sunday after the Epiphany. (48.)
The Collect.
O GOD, whose blessed Son was manifested
that he might destroy the works of the devil,
and make us the sons of God, and heirs of eter
nal life ; grant us, we beseech thee, that, hav
ing this hope, we may purify ourselves, even
as he is pure ; (49.) that, when he shall appear
again with power and great glory, we may be
made like unto him (50.) in his eternal and
service, either to the persons on whom it is immediately
exercised, or to any others by their influence or exam
ple, so long it is continued; but, Avhen these uses cease,
and mercy hath done its part, then vengeance shall suc
ceed. The good corn shall be parted from the refuse,
and each assigned to a place worthy of it : the one laid
up as a valuable treasure in the granary of tMs heaven
ly householder; the other cast out as a nuisance, no
longer to be endured, and burnt in indignation, as un
quenchable as the fire into which it is cast. All which
considered, men have reason to be contented with God's
own methods, and his own time, and should not throw
out rash censures of Providence, nor desire to hasten a
justice that will take care to do itself right. And this
shall be done effectually, in its proper season, to the
entire satisfaction of every good man, and the eternal
confusion of all obstinate and incorrigible sinners :
when all mankind shall see abundant reason to join in
that celestial song of Moses and the Lamb, " Great and
marvellous are thy works, Lord God Almighty ; just
and true are thy ways, thou King of saints." Rev.
xv. 3. Dean Stanhope.
(48.) The Collect, Epistle, and Gospel for this day
were all added at the last review ; till which time, if there
happened to be six Sundays after the Epiphany, the Col
lect, &c. for the fifth Sunday were repeated. TVheatly.
The Collect and Epistle for this day remind us of the
two great ends of Christ's manifestation in the flesh ;
namely, that he might destroy the works of the devil,
-and make us the sons of God. The Gospel Avarns us
against false Christs and false prophets, who come for
other iind contrary ends : namely, to make us slaA'es of
Satan, and to promote his works. Dr. Hole.
(49.) St. John teaches us, that " e\ery man that hath
this hope in him, purifieth himself, even as he is pure."
1 John iii. 3. The Church therefore justly prays, that
" we may purify oursehres, even as our SaA'iour Christ is
pure;" that is, may endeavour, as far as our frail na
ture will allow us, to imitate his purity. Dr. Bennet.
(50.) That is, glorious as he is, as to his human na
ture now in heaven ; though not in the same degree,
yet with thc same kind of glory. Dr. Bennet.

THE SIXTH SUNDAY AFTER THE EPIPHANY.

109

glorious kingdom ; where with thee, O Father,
and thee, O Holy Ghost, he liveth and reign
eth, ever one God, world without end. Amen.
The Epistle. 1 John iii. 1 .
BEHOLD what manner of love the Father
hath bestowed upon us, that we should be
called the sons of God ; therefore the world
knoweth us not, because it knew him not.
Beloved, now are we the sons of God ; and it
doth not yet appear what we shall be : but
we know, that when he shall appear, we shall
be like him ; for we shall see him as he is.
And every man that hath this hope in him pu-
rifieth himself, even as he is pure. Whoso
ever committeth sin, transgresseth also the
law ; for sin is the transgression of the law.
And ye know that he was manifested to take
away our sins ; and in him is no sin. Who
soever abideth in him, sinneth not : whoso
ever sinneth hath not seen him, neither known
him. Little children, let no man deceive
you : he that doeth righteousness is righteous,
even as he is righteous. He that committeth
sin is of the devil ; for the devil sinneth from
the beginning. For this purpose the Son of
God was manifested, that he might destroy
the works of the devil. (51.)
(51 .) The purpose of this day's Epistle is to teach us,
1. to admire and adore the infinite love and goodness
of God in making us his sons, and taking us into so
near and dear a relation to himself. This St. John
could not here speak of without ecstacy and amaze
ment ; " Behold ! what manner of love is this," what
unparalleled, what unspeakable, what undeserved love,
is this, "that we should be called the sons of God !"
And St. Paul elsewhere, like one in a rapture, cries
out, " 0 the height and depth, and length and breadth,
of" this " love of God thatpasseth knowledge." (Ephe-
sians iii. 18.)
2. Let the apprehension hereof beget in us a lively
hope of the far greater bliss and happiness that will fol
low after it ; for we cannot now take thefull dimensions
of this great privilege. At present let us fill our minds
with well-grounded hopes, and rest assured of the full
and speedy accomplishment of them.
3. Let this hope teach us to purify ourselves, "even
as he is pure," that we may be meet to be received in
to the undented regions ; let us endeaA^our to be like God,
that we may be fit to enjoy him. To attain which, let us,
4. Beware of committing any wilful and deliberate
sin, against the light of God's laws, and the dictates
of our own conscience ; for that will forfeit this high
privilege, and make us the children of the devil, and
not the sons of God.

The Gospel. St. Matt. xxiv. 23.
THEN if any man shall say unto you, Lo,
here is Christ, or there ; believe it not. For
there shall arise false Christs and false pro
phets, and shall show great signs and wonders ;
insomuch that (if it were possible) they shall
deceive the very elect. Behold, I have told
you before. Wherefore, if they shall say un
to you, Behold, he is in the desert ; go not
forth : behold, he is in the secret chambers ;
believe it not. For as the lightning cometh
out of the east, and shineth even unto the west ;
so shall also the coming of the Son of man
be. For wheresoever the carcase is, there will
the eagles be gathered together. Immediate
ly after the tribulation of those days, shall the
sun be darkened, and the moon shall not give
her light, and the stars shall fall from heaven,
and the powers of the heavens shall be shaken.
And then shall appear the sign of the Son
of man in heaven ; and then shall all the
tribes of the earth mourn, and they shall see
the Son of man coming in the clouds of heav
en, with power and great glory. And he shall
send his angels with a great sound of a trum
pet, and they shall gather together his elect
from the four winds, from one end of heaven
to the other. (52.)
Lastly, let us abandon all the works of the devil,
which Christ came to destroy, and pray for all those
fruits of the Spirit, that he came to plant in our hearts ;
so shall we that are now sons be made meet partakers
ofthe inheritance ofthe saints in light. Dr. Hole.
(52.) From the warning here given against false
Christs and false prophets, we may learn to take the
good advice here and elsewhere given to us, " not to
believe every spirit," but to " beware of false prophets,"
and "false teachers, many whereof are gone abroad
in the world." To prevent the being imposed upon by
them, St. John directs, "to try the spirits whether
they be of God," (1 John iv. 1 ;) that is, to bring the
doctrine and principles of all such pretenders to the
test of holy Scripture, the only infallible standard and
measure of divine truths. " To the law and to the tes
timony," saith the Prophet Isaiah, " if they speak not
according to this word, it is because there is no light
in them." (Isa. viii. 20.) But because all sects quote
Scripture for their opinions, and pretend to have the
word of God on their side, we must remember, that all
persons are not qualified to interpret the word of God ;
and that, if any take upon them to expound it, without
any office, parts, or call thereunto, it is no wonder if
they mistake error for truth, and put darkness for
light. The apostle St. Peter tells us, that "the un
learned and unstable wrest tlie Scriptures to their own

110

SEPTUAGESIMA SUNDAY.

The Sunday called Septuagesima, or the third
Sunday before Lent. (53.)
The Collect.
O LORD, we beseech thee favourably to
hear the prayers of thy people, that we, who
are justly punished for our offences, may be
mercifully delivered by thy goodness, for the
glory of thy name, through Jesus Christ our
Saviour, who liveth and reigneth with thee
and the Holy Ghost, ever one God, world
without end. Amen.
destruction." (2 Pet. iii. 16.) And therefore they are
to receive the instructions of those that are appointed
to teach them ; it is " the priest's lips that preserve
knowledge, and the people are to seek the law at his
mouth." (Mai. ii. 7.)
2. From the sad fate of Jerusalem, by the destruc
tion both of the city and temple, we may learn to avoid
those provoking sins that occasioned it. The sins of
Jerusalem were obstinate impenitence and infidelity,
the abuse of God's mercies, and a wilful resisting of
all the means of reclaiming her ; the Jews Avould take
no warning, but resolutely withstood all the methods
both of mercy and justice. This was the occasion of
their misery, and this will be our fate too, if we walk
in the same ways ; and " except we repent," and turn
from our sins unto God, " we shall all likewise perish."
Lastly, from the signs and certainty of an approach
ing judgment, let us learn to look and prepare for it ;
not saying with the wicked servant, " My lord delays
his coming," and so neglecting all care and prepara
tion for him ; but let us be always upon our watch,
lest he come upon us unaAvares : let us make our ac
counts ready, that we may be able to yield them up
with joy, and not with grief ; so shall we avoid the
doom of slothful, and receive the reward of good and
faithful, servants, for the sake of Jesus Christ, our
Lord. Dr. Hole.
(53.) Among the several reasons given for the names
of this and the two following Sundays, the most proba
ble seems to be this : the first Sunday in Lent, being
forty days before Easter, was for that reason called
Quadragesima-Sunday, which in Latin signifies forty ;
and fifty being the next round number above forty, as
sixty is to fifty, and seventy to sixty ; therefore the
Sunday immediately preceding Quadragesima-Sunday,
being farther from Easter than that was, was called
Quinquagesima (or fifty) Sunday, which is also fifty
days inclusive before Easter : and the two foregoing
Sundays, being still farther distant, were for the same
reason called Sexagesima and Septuagesima (sixty and
seventy) Sundays.
2. The observation of these days and the weeks fol
lowing appear to be as ancient as the times of Gregory
the Great. The design of them is to call us back from
our Christmas feasting and joy, in order to prepare
ourselves for fasting and humiliation, in the approach
ing time of Lent; from thinking of the manner of
Christ's coming into the world, to reflect upon the

The Epistle. 1 Cor. ix. 24.
KNOW ye not, that they which run in a
race, run all, but one receiveth the prize ? So
run, that ye may obtain. And every man
that striveth for the mastery, is temperate in
all things. Now they do it to obtain a cor
ruptible crown, but we an incorruptible. I
therefore so run, not as uncertainly ; so fight
I, not as one that beateth the air : But I keep
under my body and bring it into subjection,
lest that by any means, when I have preached
to others, I myself should be a cast-away. (54.)
cause of it, namely, our own sins and miseries ; that
so, being convinced of the reasonableness of punishing
and mortifying ourselves for our sins, we may the more
strictly and religiously apply ourselves to those duties
when the proper time for them comes. Some of the
more devout Christians observed the whole time, from
the first of these Sundays to Easter, as a season of hu
miliation and fasting ; though the generality of the
people did not begin their fasts till Ash- Wednesday. Wheatly.
The Collect for the day beseeches Almighty God fa
vourably to hear the prayers of his people, offered up at
these solemn seasons, and likewise mercifully to de
liver them from the just punishment of their sins, to be
now more particularly confessed and lamented. Dr. Hole.
The Epistle persuades us to works of penitence and
holy mortification after St. Paul's example : and, lest
we should shrink from these hardships, it encourages
us by proposing the reward of these religious exercises,
namely, a glorious and everlasting crown. The Gos
pel is much to the same purpose : it tells us that God's
vineyard is no place for idle loiterers ; all must work
that will receive any reward : at the same time it af
fords comfort and encouragement to those, who have
been previously negligent, by assuring them of God's
goodness, provided they will exert themselves even now
with diligence and sincerity. Bp. Sparrow, Wheatly.
(54.) To the race and the combat, prescribed in this
passage, every man is called. And every man, if the
fault be not his own, may prove victorious in it. That
expression, of " one obtaining the prize," is not intend
ed by St. Paul to lessen our hopes, but to encourage
our labours. It is meant to teach us, that the utmost
we are able to do is little enough, that the benefit we
aim at will recompense all our pains, and that each per
son, upon that account, should exert himself as vigor
ously, and be as careful not to be outdone by any other,
as if only the one best in the whole number could Avin
the prize, that all are striving for. Let us then (and
God grant we may) put forth our whole strength, fix
our minds upon this crown, and be continually pressing
forward to it. Let us not suffer our thoughts to be dis
sipated by impertinence or vanity ; by any of the follies
or trifles, wliich, upon pretence of entertaining, would
loosen them, and break their force in this most necessa
ry, as well as most important affair. For we are not
so much as at liberty to engage in, or to stand clear of,

SEPTUAGESIMA SUNDAY.

Ill

The Gospel. St. Matt. xx. 1.
THE kingdom of heaven is like unto a man
that is an householder, which went out early
in the morning to hire labourers into his vine
yard. And when he had agreed with the la
bourers for a penny a day, he sent them into
his vineyard.' And he went out about the
third hour, and saw others standing idle in the
market-place, and said unto them, Go ye also
into the vineyard, and whatsoever is right I
will give you. And they went their way.
Again he went out about the sixth and ninth
hour, and did likewise. And about the eleventh
hour he went out, and found others standing
idle, and saith unt® them, Why stand ye here all
the day idle ? They say unto him, Because no
man hath hired us. He saith unto them, Go ye
also into the vineyard, and whatsoever is right,
that shall ye receive. So when even was come,
the lord of the vineyard saith unto his stew-
this race and combat. Were the choice left to us, yet
not to come in were to be undone : but that was happily
made for us long ago. We set out in this course, and
were listed in this service at our baptism, and cannot
retract without desertion and apostacy. The greater
reason is there, why, having gone so far already, we
should by all means disengage ourselves from the Aveight
of our sensual and corrupt affections ; mortifying them
by the abstinence, and other holy severities, proper for
that season of humiliation and fasting, to which this
portion of Scripture is so wisely propounded by
our admirable Church, as a seasonable preparation.
And, lastly, let not any of us presume to think those
remedies a dispensation below us, to which St. Paul
himself did not disdain to have recourse. For, if he,
who was "caught up into" the third heaven, favoured
with extraordinary visions and revelations, above the
power of human tongue to utter, entrusted with the
conversion of so many nations, and indefatigably la
borious in that mimstry ; if he, notwithstanding all
these virtues and advantages, found it necessary to
" keep under his body," and " bring it into subjection ;"
(ver. 27 ;) if he saw reason to fear, that otherwise he,
" after having preached to others, should himself be a
cast-away ;" what care can be too great for us, whose
attainments and zeal are so much less ? How can we
answer it to God, or to our souls, if we so far forget our
own sinfulness and frailty, as not readily to submit to
every method of forwarding us in the race that is set
before, us, and make not a diligent and thankful use of
every advantage and defence, in this war of the spirit
against the flesh ? for sure we ought to esteem it a most
happy thing, if, by all possible means, we can at last
arrive to that unspeakable blessing, of having " our
whole spirit, and soul, and body, preserved blameless
unto the coming of our Lord Jesus Christ," (1 Thess. v.

ard, Call the labourers, and give them their
hire, beginning from the last unto the first.
And when they came, that were hired about
the eleventh hour, they received every man a
penny. But when the first came, they sup
posed that they should have received more ;
and they likewise received every man a pen
ny. And when they had received it, they
murmered against the good man of the house,
saying, These last have wrought but one hour,
and thou hast made them equal unto us, which
have borne the burden and heat of the day.
But he answered one of them, and said, Friend,
I do thee no wrong ; didst not thou agree
with me for a penny ? Take that thine is,
and go thy way ; I will give unto this last
even as unto thee. Is it not lawful for me to
do what I will with mine own ? Is thine eye
evil, because I am good ? So the last shall be
first, and the first last ; for many be called,
but few chosen. (55.)
23,) and be in that great day mercifully delivered by Ms
goodness." Collect for the day. Which he of his in
finite mercy grant Ave may; to whom be glory and
honour, for ever and eArer. Dean Stanhope.
(55.) The design of our Church, in recommending
this portion of Scripture to our thoughts at this time,
will be best answered probably by the following obser
vations. 1. We are upon this occasion more especially obliged
to take notice of the kindness of this householder in call
ing these labourers. Thus does our heavenly house
holder. He appoints and calls us to our duty, he fre
quently repeats that call, and does not cast us off at our
first refusal : nay, he does more than any master upon
earth can do, for he prepares our hearts to hearken to
his calls ; he strengthens and assists us in the duty we
are called to ; he rewards us according to our good dis
positions, and graciously considers what opportunities
we had, and what use we would have made of more, if
we had had more. It is by him "that we begin, go on,
and persevere as we ought ; and, when he calls us to
receiAre our Avages, he pays us for the work, which with-
outhim we could never have done : a work wMch can
not deserve, but yet which is a necessary condition of,
our reward. And herein are manifested the freedom of
his grace, and the greatness of his bounty ; not in bring
ing men to heaven without good works, but in doing it
for such works as himself impowers them to discharge.
2. Let us be sure to make a right use of the encour
agement given here, to these labourers at the " eleventh
hour;" which must be done, not by rendering it an ar
gument for presumption, to soothe us up in impenitence
or sloth, as if God were bound to receive us at what
time and upon Avhat terms we please. This is extreme
ly to pervert the text, which tells us indeed, that call
Avas the last; but it does not tell us that they, who re-

112

SEXAGESIMA SUNDAY.

The Sunday called Sexagesima, (56.) or the
second Sunday before Lent.
The Collect.
O LORD God, who seest that we put, not
our trust in any thing that we do ; mercifully
grant that by thy power we may be defended
against all adversity, through Jesus Christ our
Lord. Amen. The Epistle. 2 Cor. xi. 19.
YE suffer fools gladly, seeing ye yourselves
are wise. For ye suffer if a man bring you
into bondage, if a man devour you, if a man
take of you, if a man exalt himself, if a man
smite you on the face. I speak as con
cerning reproach, as though we had been
weak : howbeit, whereinsoever any is bold, (I
speak foolishly) I am bold also. Are they
Hebrews ? so am I : are they Israelites ? so
am I : are they the seed of Abraham ? so am
I : are they ministers of Christ ? (I speak as a
fool) I am more : In labours more abundant ;
fused his former calls, were called again and again. If
this be done, it is grace and favour, not justice and debt.
But we, who live under the ministry of the Gospel, have
his calls daily sounded in our ears, and if we continue
obstinately deaf, cannot be sure that our last call is not
already over. The true benefit then arising from hence,
is to all such as have had the unhappiness to lie long in
sin and ignorance, that God will accept and reward
them, though they come late into the vineyard, provided
they then apply themselves heartily to their master's
business, and work faithfully, to the uttermost of their
power. He makes gracious allowances for hindrances
and infirmities ; but then he expects that we should be
sensible of them too ; that we should lament, and strive
against them, and do the best Ave can. Let us remem
ber that the longer it is before we begin, the less day
we have to work in, and therefore make the more haste
to be ready for the evening, which draws on apace,
when an account of what we have done shall be taken,
and our wages awarded accordingly. This is the true
intent of the parable, in that part of it ; so Avell does
the Gospel fall in with the Epistle of this day ; and both
together so very Avell agree to fit us for the approaching
time of mortification, designed to awaken the sluggish,
to quicken the loitering, and set forward every labourer
in this spiritual vineyard. And, oh ! that we all may
receive instructions from hence, and be wise ; under
stand our advantages, and the goodness of our Maker ;
consider our latter end, the approach of that night,
which must end in day eternal ; the happiness of that
approach to all diligent and faithful labourers, but the
terror and dismal consequences of it to every slothful
and unprofitable servant. To say all in a Avord ; let us
" work the works of him that sent us" into this vine-

in stripes above measure ; in prisons more fre
quent ; in deaths oft. Of the Jews five times
received I forty stripes save one ; thrice was I
beaten with rods ; once was I stoned ; thrice I
suffered shipwreck ; a night and a day I have
been in the deep ; in journeyings often ; in
perils of waters ; in perils of robbers ; in perils
by mine own countrymen; in perils by the
heathen ; in perils in the city ; in perils in the
wilderness ; in perils in the sea ; in perils
among false brethren ; in weariness and pain-
fulness ; in watchings often ; in hunger and
thirst ; in fastings often ; in cold and naked
ness; besides those things that are without,
that which cometh upon me daily, the care of
all the Churches. Who is weak, and I am
not weak ? who is offended, and I burn not ?
Ifi must needs glory, I will glory of the things
which concern mine infirmities. The God
and Father of our Lord Jesus Christ, which is

blessed for
not. (57.)

evermore, knoweth that I lie

yard, while it "is day, before that time come, wherein
no man can work !" dean stanhope.
(56.) This Collect like the preceding is suitable to the
season. The Epistle again propounds the example of
St. Paul, who was eminent for works of mortification
and religious exercises. The Gospel in another para
ble admonishes us to be careful and circumspect in the
performance of our duty ; since a large proportion of
those, who hear the word, lose it, after they have re
ceived it, for want of due care and diligence, and do
not bring forth fruit to perfection, Bp. Sparrow, Wheatly.
(57.) The profit, fit for us to make of this passage, is
as follows :
1. The description given hereof false teachers should
be a warning to all Christians against listening to
them ; and a seasonable admonition to suspect and be
ware of such, as make, it their business to infuse into
men jealousies and evil surmises against their lawful
pastors : a method, than Avhich there cannot be a surer
sign, that they, who have recourse to it, do therefore
draw off our people, because thereout they suck no
small advantage.
2. The instance iioav before us shews, how far we
ought to be from reckoning what Ave endure for God's
cause (when it is really God's cause) matter of sorrow or
shame to us. St. Paul was, in comparison of the rest
of the apostles, a labourer called in at the eleventh hour ;
and he thought, as he taught the Phillippians to esteem
it, a particular grace, that it Avas given him, " not only
to believe in Jesus, but to suffer for his name." The
fervency of his charity and zeal made up what was want
ing in point of time; and we (especially those among
us, that are ministers of the Gospel,) never make a

SEXAGESIMA SUNDAY.

113

The Gospel. St. Luke. viii. 4.
WHEN much people were gathered togeth
er, and were come to him out of every city,
he spake by a parable : A sower went out to sow
his seed ; and as he sowed, some fell by the
way-side, and it was trodden down, and the
fowls of the air devoured it ; and some fell
upon a rock, and as soon as it was sprung up,
it withered away, because it lacked moisture ;
and some fell among thorns, and the thorns
sprang up with it, and choaked it ; and other
fell on good ground, and sprang up, and bare
fruit an hundred fold. And when he had said
these things, he cried, He that hath ears to
hear, let him hear. And his disciples asked
him, saying, What might this parable be?
And he said, Unto you it is given to know the
mysteries of the kingdom of God ; but to
more just computation of our services, than when Ave
reckon them by the hardships and self-denials we are
content to undergo, for the good of our own souls, or
those of our Christian brethren.
3. When St. Paul, to all his other sufferings, adds
the care of all the churches, and the zealous compassion
over them that failed, or were afflicted in them; this
shews the abundance of his, and instructs us what ought
to be the measure of our, charity. We are not to neg
lect or think ourselves excused from a tender concern
for the afflictions or dangers of our brethren, upon the
account of any sufferings of our own. Be our other
circumstances Avhat they will, yet still we are members
of Christ's body ; and, while that relation continues,
all the duties resulting from it must do so too.
4. The methods used for exercising St. Paul's pa
tience and virtue teach us plainly, that the way, in
Avhich God would be served by Christians, but especial
ly his ministers, is that of constancy, and indefatigable
diligence, and diffusive charity. And thus the apostle,
as in the last, so again in this Lord's day's service,
does, by his own example, encourage and prepare us
for the discipline of the season drawing on. One great
design whereof is, to break the softness of a nature too
indulgent to flesh and blood, and to inure us to " en
dure hardness like good soldiers of Jesus Christ." In
which warfare, the less we spare our own persons, the
more we may depend upon his protection and support
in the conflict, and the brighter trophies we shall raise
to his glory, the honour of religion, and the unspeaka-
able advantage of our souls and bodies both, in that day
of triumph and joy : which God grant us all a part in,
for our dear Redeemer's sake. Amen. Dean Stanhope.
(58.) Scarce any passage, in the whole course of the
year, is more worthy our serious consideration, than that
which our Church hath wisely appointed to be read for
the Gospel of this day. That heathens and Jews, pro
fessed infidels and enemies to Christianity ; that they,
who want opportunities of knowing their duty, and

others in parables : that seeing they might not
see, and hearing they might not understand.
Now the parable is this : the seed is the word
of God. Those by the way-side are they that
hear ; then cometh the devil, and taketh away
the word out of their hearts, lest they should
believe and be saved. They on the rock are
they, which when they hear receive the word
with joy ; and these have no root, which for a
while believe, and in time of temptation fall
away. And that which fell among thorns are
they, which, when they have heard, go forth,
and are choaked with cares, and riches, and
pleasures of this life, and bring no fruit to per
fection. But that on the good ground are
they, which, in an honest aiid good heart, hav
ing heard the word, keep it, and bring forth
fruit with patience. (58.)
would gladly use them if they could ; that others, who
live within the pale of Christ's flock, and haAe oppor
tunities, but will not use them when they may ; that
these several sorts of people, I say, should continue un
fruitful, is nothing strange. But that many who have
them, and do use them, nay, and use them gladly too ;
they, who "come" to the public assemblies for religious
worship, as " God's people cometh," and " sit before
his" prophets " as God's people sitteth," and attend to
the preacher Avith eagerness and a sensible delight ; that
these, after all, should prove barren and unprofitable,
is matter to be sure of great grief, and must be allowed
to carry somewhat of difficulty and of Avonder in it.
And yet that so it is ; that the ministers of Christ often
sow Avhere they never reap, but lose the desired effects
of their pious intentions and most zealous endeavours ;
our blessed Saviour acquaints us in the scripturej and
our own daily experience does but too visibly confirm
the truth of it. So that it concerns every Christian dil
igently to examine into the causes of such lamentable
disappointments ; which, that we may know and effectu
ally prevent, our Lord hath laid them down at large in
the parable and application now before us.
A careful attention to the parable will shew, what
temper is required to bring forth fruit, and how it comes
to pass, that this is seldom done : that the seed and the
sower are blameless, and all the defects in the ground
itself. The Gospel sets both our duty, and our danger,
before our eyes. These it is the minister's part to urge.
He must apply himself with all his might, to persuade,
to convince, to awaken, as occasion serves. But all
this our master did in the utmost perfection, and yet
even he often sowed without any fruit. And;, the truth
is, Avhat can we do ? We can recommend religion to
men's consideration, and Ave ought to do it as powerfully
as may be. But, after all we have said or can say, it
will lie in their own breasts, whether they will consider
or not. And they who do not, are hearers " by the way
side." We may tell our people, how loose the world

114 The Sunday called Quinquagesima, (59.) or
the next Sunday before Lent.
The Collect.
O LORD, who hast taught us that all our
doings without charity are nothing worth ;
send thy Holy Ghost, and pour into our hearts
that most excellent gift of charity, the very
bond of peace, and of all virtues ; without
which, whosoever liveth is counted dead be
fore thee : Grant this for thine only Son Jesus
Christ's sake. Amen.
The Epistle. 1 Cor. xiii. 1.
THOUGH I speak with the tongues of men
and of angels, and have not charity, I am be
come as sounding brass or a tinkling cymbal :
And though I have the gift of prophecy, and
understand all mysteries, and all knowledge ;
and though I have all faith, so that I could re
move mountains, and have not charity, I am
nothing. And though I bestow all my goods
to feed the poor, and though I give my body
to be burned, and have not charity, it profit-
should sit about them ; that a good life should be their
main concern ; that they must learn and practise their
duty, all prejudice and interest apart : but it is not in
our power to disentangle their hearts, and root out their
prejudices; and, till this be done, they "are seed
among thorns." So, lastly, we can excite to patience,
but we cannot inspire it ; and they who faint, and fall
off, are " stony ground." Consequently, when the
preacher hath done all he can do, and all he ought to do,
still the efficacy and success of Ms instructions will de
pend upon the hearers themselves. Inadvertency, and
worldly-mindedness, and impatience, are obstructions of
every one's making, and therefore they must be of every
one's removing too. And, where they are not taken
out of the way, our barrenness, and the whole guilt of
it, can rest no where but upon ourselves.
It must not indeed be forgotten, that much of this de
pends upon the divine assistance ; and that there are
certain conditions, indicated by the parable, by which
we may be sure of that, to strengthen and to prosper
our endeavours. Let us but add to these our hearty
prayers, and the work will certainly be done ; and there
fore, " that it may please thee to give all thy people in
crease of grace, to hear meekly thy word, and to re
ceive it with pure affection, and to bring forth the fruits
of the Spirit ; We beseech thee to hear us, good Lord."
Dean Stanhope.
(59.) The services of the two preceding Sundays
have persuaded us to the exercises of Lent ensuing ;
but, because all "bodily exercise" without charity
" profiteth" little or nothing, therefore the Church in
this day's Epistle, from which the Collect is taken,
recommends charity to us, as a necessary ingredient

QUINQUAGESIMA SUNDAY.

eth me nothing. Charity suffereth long, and
is kind ; charity envieth not ; charity vaunt-
eth not itself ; is not puffed up ; doth not be
have itself unseemly ; seeketh not her own ;
is not easily provoked ; thinketh no evil ; re
joiceth not in iniquity, but rejoiceth in the
truth ; beareth all things, believeth all things,
hopeth all things, endureth all things. Charity
never faileth : but whether there be prophe
cies, they shall fail ; whether there be tongues,
they shall cease ; whether there be knowledge,
it shall vanish away. For we know in part,
and we prophesy in part. But when that which
is perfect is come, then that which is in part
shall be done away. When I was a child, I
spake as a child, I understood as a child, I
thought as a child ; but when I became a man,
I put away childish things. For now we see
through a glass darkly ; but then face to face :
now I know in part ; but then shall I know
even as also I am known. And now abideth
faith, hope, charity, these three ; but the great
est of these is charity. (60.)
in all the acts of religion : and shews us moreover in
the latter part of the Gospel, how we are to perform
our several duties ; commending to us by the example
of the blind beggar, faith in Christ, and advising us to
continue instant in our prayers, and not to despair of
the acceptance of them, because we are not immediately
heard, but to cry so much the more " Jesus, thou Son
of David, have mercy on us." Thus the two together
recommend to us faith and charity, or faith which work
eth by love. Bp. Sparrow, Wheatly. At the same
time the former part of the Gospel greatly contributes
to the purpose of our present devotions, by putting us
in mind of our blessed Redeemer's sufferings and death ;
and thus setting before our eyes the noblest and most
perfect pattern of the grace of charity recommended in
the Epistle. The history and circumstances of our
Lord's passion are reserved to a farther occasion : the
warning of it given to his disciples is chosen as more
seasonable at this time. Dean Stanhope.
(60.) Well were it upon every preparation to our
great feast of love at the Lord's table, if the apostle's
description in this passage were laid open, and made
the standard of our inquiry, upon the article of charity.
The use of such a method would be of infinite use, in
order to understand and amend ourselves : that so we
may not live on, under a fatal deceit, and falsely ima
gine we are something, when in truth we are nothing.
For nothing Ave are, and no better, if we have not
charity : and charity we have not, if we have not these
marks to show for it. The necessity of this virtue is
so generally allowed, that all men flatter themselves
with an opinion of possessing it. Insomuch that it is
a very uncommon thing, to meet with any one, that

ASH-WEDNESDAY.

115

The Gospel. St. Luke xviii. 31.
THEN Jesus took unto him the twelve,
and said unto them, Behold, we go up to Je
rusalem, and all things that are written by the
prophets concerning the Son of man shall be
accomplished. For he shall be delivered unto
the Gentiles, and shall be mock^u1, and spite
fully entreated, and spitted on : And they
shall scourge him, and put him to death ; and
the third day he shall rise again. And they
understood none of these things : and this say
ing was hid from them, neither knew they the
things which were spoken. And it came to
pass, that as he was come nigh unto Jericho,
a certain blind man sat by the way-side beg
ging ; and hearing the multitude pass by, he
asked what it meant. And they told him,
that Jesus of Nazareth passeth by. And he
cried, saying, Jesus, thou Son of David, have
would of his own accord confess the want of charity.
And yet its nature is so little understood, or so little
considered, that few, I doubt, are to be found, who
truly have it. If we value our attainments in religious
knowledge, if our liberality to the poor, if our readiness
to die for the truth, (and yet how many are there able
to go thus far ?) this Scripture declares, they are of
no value without charity ; and that none of these is it.
It affirms, that neither the peevish, nor the doer of no
good, nor the livers to themselves, nor the envious,
nor the ambitious, nor the self-conceited, nor the inso
lent and haughty, nor the selfish and narroAv-spirited,
nor the furiously angry, nor the evil surmisers, nor
the severe censurers, nor the delighters in scandal,
nor the spreaders of it, nor the rash believers of
it when they hear it, are any of them charitable.
Consequently, what degree of religion soever these
people pretend to, it shall profit them nothing.
And if so, what a dreadful case are inconceivable
numbers in, who think all §afe and well with them ?
How ought this to awaken us ? How to quicken our
care, in searching, and discovering, and avoiding
a secret danger, which some of us perhaps never dreamt
of till this moment ? How seasonably does our Church
place this Epistle in the front of Lent, to prevent men's
deluding their souls Avith the severities of that holy sea
son ? Those, though ever so pompous and austere,
would not avail, when destitute of this comprehensive
grace, this indispensable condition of salvation. How
wisely hath she instructed us, how zealously ought we
to pray, and never leave off wrestling with God, till
our prayer be granted ; " That he would send his Ho
ly Ghost, and pour into our hearts that most excellent
gift of charity, the very bond of peace, and of all vir
tues ;" lest, living "without this," we be at last
" counted dead before him ?" Hear us, 0 Lord, and
whatever thou deniest us, deny us not this one thing
needful for us, for Jesus Christ's sake. Amen.
Dean Stanhope.

mercy on me. And they which went before
rebuked him, that he should hold his peace :
but he cried so much the more, Thou Son of
David, have mercy on me. And Jesus stood,
and commanded him to be brought unto him,
and when he was come near, he asked him,
saying, What wilt thou that I should do unto
thee ? And he said, Lord, that I may receive
my sight. And Jesus said unto him, Receive
thy sight ; thy faith hath saved thee. And
immediately he received his sight, and follow
ed him, glorifying God : and all the people,
when they saw it, gave praise unto God. (61.)
The first day of Lent, (62.) commonly called
Ash- Wednesday.
The Collect.
ALMIGHTY and everlasting God, who
(61.) From the miracle recorded in the latter part of
this Gospel we may learn the readiness of Christ to
hear the prayers of the afflicted, and the usefulness of
having recourse to God by earnest and importunate
prayer, uttered in faith nothing Avavering. For as our
Saviour said to the blind man, " Thy faith hath saved
thee ;" so we must have faith and confidence in God, if
we hope to be heard and to succeed in our petitions.
Also from the blind man's praising and glorifying God
upon the recovery of his sight, we learn to give praise
and thanks unto Mm for all the mercies we receive ;
they all proceed from his bounty, and therefore ought
to be owned and received with thankful hearts. Dr. Hole.
With respect to the warning given by our Lord to
his disciples in the former part of the Gospel, it may
be observed, that whether we reflect upon the danger
these disciples were in, of being oppressed with an
affliction so sensible as the death of their Master, and
the insults and malice of his and their enemies ; this
warning was exceeding seasonable and kind, to pre
pare them for, and sustain them under, so heavy a
burden. Or, whether we regard the epidemick error,
concerning the Messiah's first appearance and king
dom ; these Avere contrived to rectify their mistakes
about this matter. Or, whether we consider the scan
dal taken at a crucified Lord ; it was fit to shew, that
his death was A'oluntary, and so a demonstration of in
finite goodness and love : fit, to signify, by its agree
ment with the prophecies, that this design, and all the
strokes of it, were ordered by a wiser head than ours,
even the counsel and appointment of God himself : fit,
to represent the shame of our Lord's crucifixion abund
antly recompensed by tbe glories of his resurrection :
fit, lastly, to take all possible care of those, to whom
so weighty a truth was committed, and upon whose
testimony the success of the Christian religion would
in a great measure depend. Dean Stanhope.
(62.) From the very first ages of Christianity, it was
23

116

ASH-WEDNESDAY.

hatest nothing that thou hast made, and dost
forgive the sins of all those who are penitent ;
customary for the Christians to set apart some time for
mortification and self-denial, to prepare themselves for
the feast of Easter. Irenseus, Avho lived but.ninety
years from the death of St John, and conversed famil
iarly with St. Polycarp, as Polycarp had with St.
John, has happened to let us know, though incidental
ly, that, as it was observed in his time, so it was in that
of his predecessors.
The Christian Lent probably took its rise from the
Jewish preparation for their yearly expiation. The
Jews began their solemn humiliation forty days before
the expiation. Wherefore the primitive Christians, fol
lowing their example, set up this fast at the beginning
of Christianity, as a proper preparative for the com
memoration of the great expiation of the sins of the
Avhole world. Wheatly.
The number of forty days seems to have been fixed
in imitation of Moses and Elias in the Old Testament :
but principally in imitation of our Saviour's fast in the
New Testament, " That," as St. Augustine says, " we
might, as far as we are able, conform to CMist's prac
tice, and suffer with him here, that Ave may reign Avith
Mm hereafter." Bp. Sparrow.
It receives its name from the time of the year wherein
it is observed ; " Lent," in the old Saxon language, sig
nifying " Spring," being now used to signify this Spring
fast, which always begins so that it may end at Easter ;
to remind us of our Saviour's sufferings, which ended at
his resurrection. Wheatly.
In this hallowed season the Church, by the voice of
all her holy services, calleth the world to repentance,
from the rising of the sun to the going down thereof. —
And, if ever there was an institution calculated to pro
mote the glory of God, by forwarding the salvation of
man, it is this appointment of a certain set time for all
persons to consider their ways, to break off their sins,
and to return from Avhence they have fallen through the
infirmities of the flesh and the prevalence of temptation.
For though most certain it is, that sorrow should be the
constant attendant upon sin, and daily transgressions
call for daily penitence ; yet fatal experience convinces
us of another truth, no less certain, that in a body so
frail, and a world so corrupt, care and pleasures soon
oppress the heart, and insensibility brings on the slum
bers of listlessness and negligence as to its spiritual con
cerns, wliich, unless dissipated and dispersed by fre
quently repeated admonitions, will at length seal it up
in the deep sleep of a final impenitence.
It was wisely foreseen, that, should the sinner be
permitted to reserve to himself the choice of a " conven
ient season" wherein to turn from sin to righteousness,
that " convenient season" would never come ; and the
specious plea of keeping every day holy alike would
often be found to cover a design of keeping none holy at
all. It seemed good therefore to the Church to fix a
stated time, in which men might enter upon the great
work of their repentance. And what time could have
been selected with greater propriety than this "Lent
en," or spring season, when universal nature, awaken
ing from her Avintry sleep, and coming out of a state of
deformity, and a course of penance, imposed for the

create and make in us new and contrite hearts,
that we, worthily lamenting our sins and ac-
transgression of man, her Lord and Master, is about
to rise from the dead ; and, putting on her garments of
glory and beauty, to give us a kind of prelude to the
renovation of all things? So that the whole creation
most harmoniwsly accompanieth the voice of the
Church, as that sweetly accordeth to the call of the
apostle*, "Awake thou that sleepest, and arise from
the dead, and Christ shall give thee light." Bp. Horne.
The Church appoints, that all Christians whatsoever
should receive the holy communion at Easter, and there
fore appoints this time before, to prepare themselves by
fasting and prayer; thus judging themselves that they
might not be judged of the Lord. And this is after
God's own pattern, Avho commanded the Israelites to af
flict themselves, and eat bitter herbs, before they should
eat the Paschal-Lamb. All Churches therefore agreed,
that Lent should end in Easter, though some difference
there was when it should begin. Bp. Sparrow.
Though it ought to be the constant endeavour of a
Christian to observe his duty at all times, and to have
always a great regard to what it requires of him; yet,
considering the great corruption of the world, and the
frailty of our nature, and how often we transgress the
bounds of our duty, 'tis very expedient wc should have
some solemn season appointed for examining our lives
and the exercise of repentance, as a preparation for the
Feast of Easter. The number of Forty seems very
anciently to have been appropriated to Repentance and
Humiliation. This was the number of days God
covered the earth with the deluge ; the number of years
in wliich the children of Israel did penance in the wil
derness ; the Ninevites had this number of days allowed
for their repentance ; and that our blessed Saviour him
self, when he was pleased to fast in the wilderness, ob
served the same length of time. Whoever considers
these things cannot but think that this number of days
is very suitable to extraordinary Humiliation.
Our Christian state of probation in most of those
points in which a comparison can be made, is similar
to that of an earthly stewardship ; and therefore the
true meaning and real use of such particular seasons
are, that we may methodize our books, and bring our
more extended dealings into so convenient a compass,
as to be able to take in the whole at one Ariew, and
thereby form a true judgment on our circumstances and
state of affairs.
Let us attend to this idea (for while we are in the
body, we are obliged to make use of sensible images,
in order to comprehend spiritual things,) and then see
what rational use and just application may be made of
the time of Lent.
The business and duty of man is to live godlily, right
eously, and soberly in this present world. This he
ought to do at all times ; and there cannot be mentioned
a moment in his life in which he is allowed to do other
wise. But, nevertheless, it is very possible that the
best of men may not have paid an equal attention to
every part of their duty ; some things may begin to run
behind hand ; and these, if not taken in time, would
certainly grow worse : not to mention that a general
survey and a particular scrutiny may detect those over-

ASH-WEDNESDAY.

117

knowledging our wretchedness, may obtain of
thee, the God of all mercy, perfect remission
and forgiveness, through Jesus Christ our
Lord Amen. (63.)
Tf This Collect is to be read every day in Lent,
after the Collect appointed for the day.
^ At Morning Prayer, the Litany being end
ed, shall be said the following Prayers, im
mediately before the general Thanksgiving.
O LORD, we beseech thee, mercifully hear
our prayers, and spare all those who confess
their sins unto thee ; that they, whose con
sciences by sin are accused, by thy merciful
pardon may be absolved, through Christ our
Lord. Amen.
O MOST mighty God, and merciful Father,
who hast compassion upon all men, and hatest
nothing that thou hast made ; who wouldest
not the death of a sinner, but rather that he
should turn from his sin, and be saved ; merci
fully forgive us our trespasses; receive and
comfort us, who are grieved and wearied with
sights which escape their notice in daily practice. But
if the best ought to allot themselves some particular
seasons for inspection and recollection, what should we
think others ought to do, whose incumbrances and ar
rears are become immoderately great, and are still grow
ing greater ? For these reasons there is the greatest pro
priety in the institution of Lent; nay, for these reasons,
it plainly appears, that excellent advantages may be de
rived from it, provided that a proper use is made of the
appointment, and that we expect no more than sober
sense, or Christian prudence can justly warrant.
De. Nicholes.
(63.) The Church begins her Lent this day to supply
the Sundays in Lent; upon which it was not the
Church's custom to fast, Sundays being high festivals
in memory of our Saviour's joyful resurrection. Noav
if you take out of the six weeks of Lent, six Sundays,
there will remain but thirty-six fasting days ; to which,
these four of this week being added, make the just num
ber of forty.
This was anciently called " the head of Lent," and
was a day of extraordinary humiliation. Upon this day
were ashes sprinkled upon their heads, to mind them
of their mortality, and also to mind them what they
had deserved to be; namely, burnt to ashes. Hence
it was called " Ash- Wednesday :" and upon this day
they were wont to clothe themselves in sackcloth. —
These rites are mentioned, (Isa. Iviii. 5,) as the usual
rites of penitents. This was common to all penitents ;
but " notorious sinners were this day put to open pen
ance : which godly discipline," says our Church, in
her office of Commination, "it is much to be wished
might be restored again." Bp. Sparrow. But till it

the burden of our sins. Thy property is al
ways to have mercy ; to thee only it appertain
ed to forgive sins : spare us therefore, good
Lord, spare thy people whom thou hast re
deemed : enter not into judgment with thy
servants, who are vile earth and miserable sin
ners ; but so turn thine anger from us, who
meekly acknowledge our vileness, and truly re
pent us of our faults ; and so make haste to
help us in this world, that we may ever live
with thee in the world to come, through
Jesus Christ our Lord. Amen.
^[ Then shall the people say this that followeth,
after the Minister.
TURN thou us, O good Lord, and so shall
we be turned. Be favourable, O Lord, be fa
vourable to thy people, who turn to thee in
weeping, fasting, and praying. For thou art a
merciful God, full of compassion, long-suffer
ing, and of great pity. Thou sparest when
we- deserve punishment, and in thy wrath
thinkest upon mercy. Spare thy people, good
can be restored, she endeaArours to supply the want, by
adding to her ordinary service a very proper and suit
able office, called "thc Commination." Wheatly.
In the ordinary Morning and Evening Service, in
stead of the Psalms for the day, are appointed six of
David's penitential Psalms, concerning which we need
only observe, that they are the very forms wherein that
royal prophet expressed his repentance, and were all
composed by him in times of affliction, and contain
supplications and prayers to be delivered from all tem
poral and spiritual enemies ; and have, for this reason,
been very much esteemed in the Church in all ages,
and Avere always thought proper to be used in times of
humiliation and repentance. Wheatey.
The three prayers which follow the Collect for the
day are taken from the close of the Office of Commina
tion in the English Book. This Office is directed to be
used, in the English Service immediately after the Lit
any "on the first day of Lent, and at other times as
the ordinary shall appoint." The design of the Office
is explained in the preface as follows : — " In the prim
itive Church there was a godly discipline, that, at the
beginning of Lent, such persons as stood convicted of
notorious sins, were put to open penance, and punished
in this world, that their souls might be saved in the day
of the Lord ; and that others, admonished by their ex
ample, might be the more afraid to offend.— Instead
whereof (until the said discipline may be restored again,
which is much to be wished,) it is thought good, that at
this time should be read the general sentences of God's
cursing against impenitent sinners, gathered out of the
seven and twentieth chapter of Deuteronomy, and other
places of scripture ; and that ye [the people] should an-

118

ASH-WEDNESDAY.

Lord, spare them ; and let not thine heritage
be brought to confusion. Hear us, O Lord,
for thy mercy is great ; and after the multi-
swer to every sentence, Amen : To the intent that being
admonished ofthe great indignation of God against sin
ners ye may the rather be moved to earnest and true
repentance ; and may walk more warily in these dan
gerous days ; fleeing from such evils, for which ye af
firm with your own mouths the curse of God to be
due." The anathemas which folloAV, and the Amen wliich is
responded to them, though they may be susceptible of a
satisfactory explanation, are nevertheless liable to a
very different construction. The compilers of our Amer
ican Book have therefore very judiciously omitted the
Office, and transferred the three concluding Prayers,
Avhich are very appropriate to the day, into the service
for Ash-wednesday.
Our compilers have also appointed appropriate Les
sons for this day, which was not done in the English
Book. The only other alteration, is the substitution of
the 64th Psalm, for the 69th, in the Psalms for the day.
T. C. B.
The Collect is a prayer for contrition and newness of
heart. Agreeably to which both the portion of Scrip
ture for the Epistle, and the Gospel, caution us to be
very careful, that, whilst we exhibit the outward signs
of sorrow, we be not void of true inward penitence. Wheatly.
As fasting is a duty frequently required of us, but
more particularly at this holy season, and as the prac
tice of this duty is of very great weight to our eternal
welfare, it shall be my present business, in the first
place, to state the time, nature, and meaning of fast
ing ; secondly, to shew how, and in what manner, it is
liable" to be abused ; and thirdly, to prove that the abuse
of it, does in no wise lessen the obligation of perform
ing it.
First then fasting, in a strict sense, implies a total
abstinence from meat and drink during the whole day,
from morning to evening ; and then to refresh ourselves
sparingly as to the quantity, and not delicately as to the
quality of our food : and in this manner, did the primi
tive Christians spend the season of Lent, with great
strictness, abstaining in general from wine and flesh
the whole . time, and confining themselves to a cheap
and ordinary diet, some feeding only on herbs or pulse ;
with a little bread, some using the dry diet, as nuts, al
monds, and such like fruits, and others living entirely
on bread and water. But fasting in a larger sense, im
plies only an abstinence from some kind of food, or the
abridging ourselves of some part of those indigencies
with which at other times we may innocently gratify
ourselves ; so that hereby some degreee of self-denial is
designed to our bodily appetites, and our abstinence par
takes of the nature ef fasting by having something in
it that afflicts us. Thus the prophet Daniel says of
himself. I mourned three whole weeks. I eat no
pleasant bread, neither came flesh nor wine into my
mouth. (Dan. x. 23.) Not that he fasted so long, Avith-
out taking any food, for that is incredible, but that he
eat ami drank only so much as was barely necessary

tude of thy mercies look upon us, through the
merits and mediation of thy blessed Son, Jesus
Christ our Lord. Amen. ^ 
to sustain nature. For the same reason that we are
not obliged to observe a total abstinence, we are not
under the necessity of eating or drinking what may be
prejudicial to our health ; because that would disqualify
us for performing those other duties wliich wait upon a
religious fast; if therefore the quantity and quality of
our food be such as not to indulge our pleasure or grat
ify our palate, but only to refresh and support our spir
its, we do not offend ; but every sincere Christian must
be the best judge how to avoid the hypocritical practice
of fasting with delicious food, merely because it is not
flesh, as well as not to raise needless scruples, to the
disquiet of his conscience, and the prejudice of his
health.- I proceed in the second place, to consider the abuses
of religious fasting, and one great abuse of this duty is
the trusting in it as a satisfaction to the justice of God
for the guilt of sin, and a commutation for our frequent
breaches of his holy laws. But, surely, it is insolent
to the last degree in us, mere dust and ashes, to pretend
to compensate for the sins we are guilty of, who, when
we have, humbled ourselves before God> in the best man
ner we can, must acknowledge that our forgiveness de
pends entirely upon his free grace and goodness ; nor is
it less derogatory to the dignity of that sacrifice, which
our blessed Saviour offered for our sins, to imagine
that by any means in our power, we can make satisfac
tion to God for them. It is true indeed, that mourmng,
fasting, and such other external signs of godly sorrow
and repentance, were in the primitive Church, consid
ered and regarded as satisfactions ; but then they were
made to the Church only, which required visible testi
monies of deep repentance, before she would restore
those to her communion, who had dishonoured the
Christian profession by any notorious sins. It is also
true, that when we practice such corporeal austerities
with a sincere intention to mortify our corrupt inclina
tions, and to lead us to a true and godly sorrow for our
past offences, and a steadfast resolution of amendment
for the future, they are well pleasing to God, who chief
ly regards the inward disposition of the mind, and ope
rate as a sweet smelling savour in his sight ; but then,
if we assume to ourselves any merit in so doing, we
make our acts of humiliation, so many instances of our
pride, and thereby forfeit that pardon and grace, which
would otherwise prove our recompense and reward.
Another great abuse of this duty, is the considering
the bare performance of it acceptable to God, without
regard to those other religious exercises which are in
separably connected Avith it ; for fasting considered in
the abstract, is but a collateral duty, and enjoined for
no other purpose than to assist us in the great and es
sential duties of prayer, alms-giving, and an holy life,
and is intended to be wholly subservient thereto. If
therefore we flatter ourselves with the notion, that hav
ing mortified our appetites for a little time, we may in
dulge them at large, till the return of the next stated
season of fasting and humiliation ; we grossly deceive
ourselves, and add greatly to our own condemnation,

ASH-WEDNESDAY.

For the Epistle. Joel ii. 12.
TURN ye even to me, saith the Lord, with
all your heart, and with fasting, and with weep
ing, and with mourning. And rend your heart,
and not your garments, and turn unto the
Lord your God : for he is gracious and mer
ciful, slow to anger, and of great kindness,
and repenteth him of the evil. Who knoweth
if he will return and repent, and leave a bless
ing behind him, even a meat-offering and a
drink-offering unto the Lord your God ? Blow
the trumpet in Zion, sanctify a fast, call a
solemn assembly, gather the people, sanctify
1
by turning that which is intended as an assistant to
virtue and goodness, into an instrument of impiety and
wickedness; since he that lives a good life without fast
ing, is a much better man than he who abstains from
meat only, without regarding those other ends which
that abstinence was designed to promote.
Though, therefore, this as well as many other reli
gious duties, is liable to be neglected or abused, yet let
us not for this reason lay aside the use of it, but delibe
rately consider those good purposes which it was in-
intended to procure, and the great advantages that will
arise to us from a regular and conscientious discharge
of it.
Fasting then, is a very fit and becoming act of humil
iation for past sins. The best of us all, have great
occasion to pray with the devout publican in the Gos
pel, Lord be merciful to me a sinner ; and those who
have lived long in any vicious course of life, cannot
certainly do less in order to obtain God's pardon and
forgiveness, than acknowledge their own vileness in
the most humble and submissive manner, and abridge
themselves of those pleasures Avhich have well nigh
brought them to the gates of eternal destruction. For
as every gratification of our appetites in things unlaw
ful, strengthens the habits of sin, so every restraint
will lessen and impair it ; and the more we accustom
ourselves to converse with God and our own con
sciences, the better we shall relish tMs intellectual avo
cation, and the clearer we shall perceive the beauty of
holiness, and the necessity of attaining it.
Further, fasting, when accompanied with prayer
and meditation, and such other religious exercises, will
prove a sovereign antidote against sin ; and as it affords
an opportunity of retirement and consideration, will
enable us to examine into, and discover the true state
of our own souls, and what progress we are making
towards the eternal salvation of them. The reasons
of religion, and the motives of a virtuous life, cannot
operate to have any influence upon us, unless they are
seriously weighed and considered ; and Ave are all of
us too sensible, how apt the entertainments and em
ployments of the world are to call off our attention from
religious subjects, and how prone we are even when
an opportunity offers to give the preference to the most
trifling considerations ; how highly necessary is it

119
the congregation, assemble the elders, gather
the children and those that suck the breasts ;
let the bridegroom go forth of his chamber,
and the bride out of her closet ; let the priests,
the ministers of the Lord, weep between the
porch and the altar, and let them say, Spare
thy people, O Lord, and give not thine heritage
to reproach, that the heathen should rule over
them : wherefore should they say among the
people, Where is their God ? (64.)
The Gospel. St. Matt. vi. 16. (65.)
WHEN ye fast, be not as the hypocrites,
of a sad countenance : for they disfigure their
therefore, that the authority of the church should in
terpose to enjoin the performance of a duty at proper
and stated times, which is so well calculated to guard
us against the assaults of temptation, and to furnish
us with a true knowledge of our situation, with respect
to those things that make for our everlasting peace.
Let us then, from the highest to the lowest, diligent
ly improve the opportunities that are thus offered to us
for the working out our oavh salvation ; let us perform
this duty of fasting in sincerity, which too many do in
hypocrisy, with true judgment and understanding, and
npt through ignorance or superstition, that we may
hereby honour and glorify God, improve and encour
age each other in virtue aud good works, and endeavour
to secure that eternal salvation Avhich our blessed Sav
iour has purchased for us. G. Naeeson.
(64.) In explanation of this passage from the prophet
Joel it maybe useful to remark, that the Scripture takes
notice of private and publick fasts. The one of our
own, the other of our governor's appointment. Those
humiliations for personal, these for national, calami
ties and guilt. Of the publick, the prophet Joel speaks
in the Epistle ; of the private, our Saviour, in the Gos
pel for this day. Hence is the seeming difference re
conciled, between the solemnity and pomp required by
the prophet, and the secrecy enjoined by our Lord. In
the publick we are to be spurs and examples to others,
and therefore our zeal here, if sincere, will be solemn.
For the private, matters are here transacted between
God and our own consciences ; and Avhen our whole
concern should be to recommend ourselves to him,
from whom nothing can be concealed ; to affect pomp
and solemnity then, is to confess we have some indi
rect views, and proclaims our zeal to be tricking and
insincere. In a word, by the publick, we are pre
scribed to ; so that the testifying our obedience by visi
ble acts there, is no more than our duty. By the pri
vate we prescribe to ourselves, and should take heed
here of gratifying that most dangerous of all tempta
tions, the pharisaical vanity of voluntary mortification
and uncommon merit. Dean Stanhope.
(65.) In this Gospel our Saviour instructs us in the
right manner of fasting. 1. Negatively: "when ye
fast, be not as the hypocrites, of a sad countenance,
for they disfigure their faces," &c. : where he condemns

120

THE FIRST SUNDAY IN LENT.

faces, that they may appear unto men to fast.
Verily I say unto you, they have their reward.
But thou, when thou fastest, anoint thine head,
and wash thy face, that thou appear not unto
men to fast, but unto thy Father which is in
secret ; and thy Father which seeth in secret,
shall reward thee „openly. Lay not up for
yourselves treasures upon earth, where moth
and rust doth corrupt, and where thieves break
through and steal : But lay up for yourselves
treasures in heaven, where neither moth nor
rust doth corrupt, and where thieves do not
break through nor steal : For where your
treasure is, there will.your heart be also.
The first Sunday in Lent. (66.)
The Collect.
O LORD, who for our sake didst fast forty
days and forty nights ; give us grace to use
such abstinence, that our flesh being subdued
to the Spirit, we may ever obey thy godly
motions in righteousness and true holiness, to
thy honour and glory, who livest and reignest
all hypocritical and mere formal fasting, particularly
that of the Pharisees, which they assumed to shew the
seeming strictness and austerity of their religion. 2.
He speaks positively of the proper Avay. "But thou,
when thou fastest, anoint thy head," &c. Anointing
the head and washing the face were looked upon by the
Jews as tokens of joy, and were therefore used at feasts
and festivals, but not at fasts, or times of mourning :
the Pharisees therefore were strict observers of these
outward ceremonies, for they would neither anoint nor
wash, that people might see and know when they fast
ed ; though at the same time they had no regard to the
inward humiliation of the heart ; for which reason our
Saviour checked their hypocrisy, and advised his fol
lowers not to affect any such outward show and osten
tation, but in their fasting to appear in their ordinary
guise, that they might not appear to men to fast, but
to God only ; so that the great lesson here taught us is
sincerity ; that in this and all other religious duties,
we endeavour not so much to recommend ourselves un
to men by any outward shows of sadness, as to approve
ourselves unto God by the inward sorrow and humility
of heart. Dr. Hole.
As to the particular religious exercise mentioned
here, there is little necessity to dwell on the precept
concerning it, for there are scarce any in these times
and in this country who seem disposed to make a show
of fasting, or to be ambitious of requiring a reputation
for that kind of religious discipline ; on the contrary,
it is by great numbers entirely laid aside, and too fre
quently treated with derision and contempt. Yet from
this very passage Ave may learn that it ought to be con-

wjth the Father and the Holy Ghost, one God,
world without end. Amen.
The Epistle. 2 Cor. vi. 1.
WE then, as workers together with him,
beseech you also, that ye receive not the grace
of God in vain : (For he saith, I have heard
thee in a time accepted, and in the day of sal
vation have I succoured thee : behold, now is
the accepted time ; behold, now is the day of
salvation) giving no offence in any thing, that
the ministry be not blamed ; but in all things
approving ourselves as the ministers of God,
in much' patience, in afflictions, in necessities,
in distresses, in stripes, in imprisonments, in
tumults, in labours, in watchings, in fastings ;
by pureness, by knowledge, by long-suffering,
by kindness, by the Holy Ghost, by love un
feigned, by the word of truth, by the power
of God, by the armour of righteousness on the
right hand and on the left, by honour and dis
honour, by evil report and good report : as de
ceivers, and yet true ; as unknown, and yet
well known ; as dying, and behold we live ; as
chastened, and not killed ; as sorrowful, yet
sidered in a much more serious light ; for although our
Saviour did not command his disciples to fast while he
was with them, yet he himself fasted for forty days.
He here plainly supposes that his disciples did some
times fast : and gives them directions how to perform
that duty in a manner acceptable to God. And it ap
pears also, if they fasted without any ostentation or
parade, with a design not to catch the applause of men,
but to approve themselves to God, he assured them,
" they should have their reward." Bp. Porteus.
(66.) Our appropriate Communion service for all
these Sundays, is extracted from the offices appointed
for the Sundays in Lent, by the Missal of Sarum, if
we except the Collect for the first Sunday, which was
composed by the compilers of our Liturgy, and the
Gospel for the second, Avhich they selected in preference
to the passage from St. Matthew, that describes our
Lord's transfiguration on the mount. Shepherd.
The Epistle exhorts to patience in afflictions. The
Gospel reads to us Christ's victory over temptations,
to keep us from despair of conquest, that we should be
of good cheer and heart, since he our Captain " hath
overcome the world." (John xvi. 33.) The Collect
for the day is another of those Collects, wherein the
Church directs her petitions to Christ, thereby mani
festing her belief, that he is the true Son of God ; for
she prays to none but God. In praying to Mm there
fore, she professes to believe him to be God, as it is
in the close ofthe Collect ; and this in opposition to the
tempter, Satan, and all his adherents, Avho are still
tempting Christ in his members, to misbelief in that
article. Bp. Sparrow.

THE FIRST SUNDAY IN LENT.

alway rejoicing ; as poor, yet making many
rich ; as having nothing, and yet possessing all
things. (67.) The Gospel. St. Matt. iv. 1 .
THEN was Jesus led up of the Spirit into
the wilderness, to be tempted of the devil.
And when he had fasted forty days and forty
nights, he was afterwards an hungered. And
when the tempter came to him, he said, If
thou be the Son of God, command that these
stones be made bread. But he answered and
said, It is written, Man shall not live by bread
alone, but by every word that proceedeth out
of the mouth of God. Then the devil taketh
him up into the holy city, and setteth him on
a pinnacle of the temple, and saith unto him,
(67.) We are taught by the Epistle for this day not
to receive the Gospel, which is the grace of God, in
vain, but to answer the end, that Ave may obtain the
reward of it. Hence we are bid to " walk worthy of the
A'ocation wherewith we are called," that we may not
bring dishonour upon our holy profession, and else
where, to walk " as becometh the Gospel of Christ,"
otherwise we shall only bear the name of Christ, to
expose and disparage it, which will be not only to re
ceive the grace of God in vain, but to very bad pur
pose ; for if we thus abuse and turn the grace of God
into wantonness, we shall turn his favour into fury ;
and the Gospel of grace, instead of advancing our hap
piness, will but aggravate our condemnation. 2. From
what is here said, we learn, that as God hath his
" accepted" times and seasons ; when, as he will be
heard and ready to succour us ; so it will be our duty
and wisdom to embrace and lay hold of them. The
wise man tells us of some, who have prizes put into
their hands, and yet have no hearts to make use of
them ; whom he therefore styles fools, that afterward,
when it is too late, repent of their folly. Our Saviour
wept over Jerusalem, and bewailed their folly, for let
ting slip the time of mercy, and thereby bringing upon
themselves inevitable destruction, saying, " Oh that
thou hadst known in tMs thy day, the things that be
long unto thy peace ! but now they are hid from thine
eyes !" Our apostle here tells us, " that the days of
the Gosprf are the accepted time, and that noAV is the
day of salvation :" which we are therefore to close
with and improve to the best advantage; for if we
neglect or let it slip, we shall have cause to lament, but
must never hope to repair our folly. Lastly, we may
learn from hence, patience and perseverance in well
doing, notwithstanding all the difficulties and discour
agements we may meet with in it. We see the apostles
went through many afflictions and tribulations, without
weariness or fainting under them : they still kept on
in the way of their duty, and carried an indifferent and
equal mind in all the good or bad fortune that befel
them ; they went through "honour, and dishonour,

121
If thou be the Son of God, cast thyself down ;
for it is written he shall give his angels charge
concerning thee, and in their hands they shall
bear thee up, lest at any time thou dash thy
foot against a stone. Jesus said unto him, It
is written again, Thou shalt not tempt the
Lord thy God. Again the devil taketh him
up into an exceeding high mountain, and
sheweth him all the kingdoms of the world,
and the glory of them ; and saith unto him,
All these things will I give thee, if thou wilt
fall down and worship me. Then saith Jesus
unto him, Get thee hence, Satan ; for it is
written thou shalt worship the Lord thy God,
and him only shalt thou serve. Then the
devil leaveth him, and behold, angels came and
ministered unto him. (68.)
good report and evil report," without being elevated
by the one, or depressed by the other. Let us imitate
their noble examples by holding out to the end ; and
then, by following them in the ways of grace here, we
shall ere long follow them to glory, which God grant,
for the sake of Jesus Christ. Dr. Hole.
(68.) One great design of our Lord's temptation
seems to have been, the encouragement of all good
Christians, under thc like circumstances. This is the
account given of it by St. Paul, " In that he himself
hath suffered, being tempted, he is able to succour them
that are tempted." Heb. ii. 18. This is the Captain of
of our salvatiou, who came to fight our battles ; and
fit it Avas, that lie should first engage, and try the ut
most strength of the enemy of souls : but as he fought,
so did he conquer likewise, not for himself, but for those
whose duty it is to fight under him. And what can be
more effectual to animate such, in all their spiritual en
counters, than the contemplation of their victorious
Leader, thus giving them a sensible proof, that their
adversary, fierce and subtle, great and powerful though
he be, is not invincible ; and conducting them against
a foe, already routed shamefully, and forced to quit the
field ?
2. Another excellent design, for which our Saviour
was tempted, is, hereby to convince us of his compas
sion and readiness to help us. This also is the apostle's
inference, " We have not an high-priest, that cannot
be touched with a feeling of our infirmities, but was in
all points tempted like as we are, yet without sin."
Heb. iv. 15.
3. Another very useful design, served by our Lord's
being tempted, is that of instructing us, that not any,
eAren the best and most exalted degree of virtue, sets
men above temptation. It is true, what Jesus suffered
of this kind was an instance of choice and voluntary
condescension ; but so was his taking that human na
ture, which alone could render him capable of suffering
it. With us the matter is far otherwise. As we are
altogether passive in receiving this nature ; so must we
be content with the difficulties, to wMch the condition of

122

THE SECOND SUNDAY IN LENT.

The second Sunday in Lent. (69.)
The Collect.
ALMIGHTY God, who seest that we have
no power of ourselves to help ourselves ; Keep
us both outwardly in our bodies, and inwardly
in our souls ; that we way be defended from
all adversities which may happen to the body,
and from all evil thoughts which may assault
and hurt the soul ; through Jesus Christ our
Lord. Amen. The Epistle. 1 Thess. iv. 1.
WE beseech you, brethren, and exhort you
by the Lord Jesus, that as ye have received of
us how ye ought to walk, and to please God, so
ye would abound more and more. For ye
know what commandments we gave you by
the Lord Jesus. For this is the will of God,
even your sanctification, that ye should abstain
from fornication ; that every one of you should
know how to possess his vessel in sanctification
and honour ; not in the lust of concupiscence,
it exposes us of course, and such, to be sure, are
temptations. And with these too we have reason to be
very well contented, because, though they be occasions
of vice, yet are they also exercises of virtue ; and, as
they may become instrumental to our punishment and
misery, so they may to our happiness and reward.
4. If in our temptations we folloAV the example here
set us, we may then apply to ourselves the comforts,
that followed our lord's temptation ; " Then the devil
leaveth him, and behold angels came and ministered
unto him." This we are told should not fail to be our
case too : that if we " resist the devil he will flee from us ;"
and if we " draw nigh to God, he will draw nigh to us."
Jam. iv. 7, 8. He will, by those "ministering spirits,"
which are " sent forth to minister unto them who shall
be heirs of salvation," (Heb. i. 14.) protect and guard
us from future dangers. He will relieve those wants,
by a better and more effectual way, for the supply
whereof we would not submit to any lawful courses ;
reward our better choice with the inexpressiMy sweet
satisfactions of a good conscience; a peace and joy,
which the world and all its pleasures cannot give, which
all its afflictions cannot take away ; and, at last,
through these triumphs begun upon earth, will conduct
us to that yet more perfect blessedness, which shall
abundantly recompense* our toils and sufferings, and
crown our constancy with glory immortal in heaven.
Dean Stanhope.
(69.) The Epistle persuades to temperance and ab
stinence from all uncleanness : the Gospel tells us how
we may subdue our spiritual enemy, assaulting us
through the medium of our lusts and appetites ; name-

even as the Gentiles which know not God ;
that, no man go beyond and defraud his broth
er in any matter ; because that the Lord is the
avenger of all such, as we also have forewarn
ed you, and testified. For God hath not called
us unto uncleanness, but unto holiness. He
therefore that despiseth, despiseth not man, but
God, who hath also given unto us his holy
Spirit. (70.)
The Gospel. St. Matth. xv. 21.
JESUS went thence, and departed into the
coasts of Tyre and Sidon. And behold, a
woman of Canaan came out of the same coasts,
and cried unto him, saying, Have mercy on
me, O Lord, thou Son of David ; my daughter
is grievously vexed with a devil. But he an
swered her not a word. And his disciples
came and besought him, saying, Send her
away ; for she crieth after us. But he answer
ed and said, I am not sent, but unto the lost
sheep of the house of Israel. Then came she
and worshipped him, saying, Lord, help me.
But he answered and said, It is not meet to
ly, by stedfast faith, and fervent and importunate
prayer : which instruction the Church applies to prac
tice in the Collect of the day.
Bp. Sparrow, Dean Stanhope.
(70.) The apostle's discourse in this place is wholly
employed upon the sins of uncleanness : concerning
which it is difficult to enlarge, and it may be sufficient
therefore to remark, that the " sanctification," required
by the apostle, is a virtue extending to mind and body
both ; and comprehends the prohibition not only of every
species of actual uncleanness, but of obscene language,
lascivious looks, impure thoughts, immodest behaviour,
in short of every thing whicli has a tendency that way.
The less capable this subject is of being conveniently
treated by our teachers, the more minute and exact it
becomes private persons to be in the examination of
their own consciences concerning it. Especially since
the apostle hath here used such pressing motives, by
saying, that our " sanctification" is the commandment
of the Lord Jesus and " the will of God ;" that the
contrary affections are the scandal of the " Gentiles,
who know not God :" that Christians are " called, not
unto uncleanness, but unto holiness ;" and that any of
these, who "behave themselves unsuitably to that call,
draw down vengeance upon their own head, and " des
pise God and the Holy Spirit he hath given us." The
sum of all which passages may be reduced to this, that
sins of uncleanness in particular are a high provocation
to Almighty God ; that they forfeit the privilege, and
defeat the ends, of our Christian profession ; and reflect
upon it the greatest scandal and dishonour. To the
casting out this unclean spirit prayer must contribute.

THE THIRD SUNDAY IN LENT.

123

take the children's bread, and to cast it to
dogs. And she said, Truth, Lord ; yet the
dogs eat of the crumbs which fall from their
master's table. Then Jesus answered and said
unto her, O woman, great is thy faith : be it
unto thee even as thou wilt. And her daugh
ter was made whole from that very hour. (71 .)
The third Sunday in Lent. (72.)
The Collect.
WE beseech thee, Almighty God, look upon
the hearty desires of thy humble servants, and
stretch forth the right hand of thy Majesty, to
be our defence against all our enemies;
through Jesus Christ our Lord. Amen.
The Epistle. Ephes. v. 1.
BE ye therefore followers of God, as dear
children ; and walk in love, as Christ also hath
loved us, and hath .given himself for us, an
offering and a sacrifice to God, for a sweet-
smelling savour. But fornication, and all un-
And therefore nothing could be more accommodated to
the subject of this Epistle, than the Collect by which it
is introduced. Dean Stanhope.
(71.) The duty of prayer appears, as from other con
siderations, so from the necessity of our applying to
God for some graces out of our own power. Such in
particular is that purity, so earnestly recommended in
the Epistle for the day. But, in regard, it does not
al&iys happen, that our petitions are granted so soon,
either as we make them, or as we expect a return to
them, nothing could be more proper and methodical
than for the Church, on this occasion, to encourage our
importunity and continuance in prayer. Nothing could
more encourage this than so successful an instance of it,
as the miracle related in the Gospel now before us.
Dean Stanhope.
1 . The compellation, with wliich this Avoman address
es herself to Christ, is a forcible argument of her faith;
" 0 Lord, thou Son of David." What proselyte, what
disciple, could have said more ? In this confession of
the Syrophoenician we have an abstract of divinity.
What can we Christians confess more, than the deity,
and the humanity, and the Messiahship, of our glorious
Saviour? his deity, as Lord; his humanity, as a Son;
his Messiahship, as the Son of Darid ? Bp. Hall.
2. From our Saviour's answering this woman of
Canaan " not a word," and shewing little or no regard
to her first suit, we may learn not to be discouraged, if
our prayers are not always presently answered. He
would not grant her request immediately, because he
chose to try her faith, and to heighten her importunity,
God Almighty hath many very wise and weighty rea
sons for denying or delaying the grant of our petitions :

cleanness, or covetousness, let it not be once
named amongst you, as becometh saints ;
neither filthiness, nor foolish talking, nor jest
ing, which are not convenient ; but rather
giving of thanks : for this ye know, that no
whoremonger, nor unclean person, nor covet
ous man, who is an idolater, hath any inher
itance in the kingdom of Christ, and of God.
Let no man deeeive you with vain words:
for because of these things cometh the wrath
of God upon the children of disobedience. Be
not ye therefore partakers with them ; for ye
were sometimes darkness, but now are ye light
in the Lord : walk as children of light; (for
the fruit of the Spirit is in all goodness, and
righteousness, and truth) proving what is ac
ceptable unto the Lord. And have no fellow
ship with the unfruitful works of darkness, but
rather reprove them : for it is a shame even to
speak of those things which are done of them
in secret. But all things that are reproved are
made manifest by the light : for whatsoever
doth make manifest is light. Wherefore he
and if Ave look into ourselves, When our petitions are
not granted, we shall probably find that the cause is to
be found in the want of some qualification on our part.
3. From our Saviour's granting her request at last,
we may learn the efficacy and sure success of fervent and
persevering prayer. " The effectual fervent prayer of
the righteous (saith St. James) availeth much," (James
v. 16;) it conquers all difficulties and surmounts all op
position. But then it must be accompanied with faith,
and a firm persuasion of the power and goodness of him
whom we address ; so St. James adds, " Let him ask in
faith, nothing wavering; for he that wavers is like a
wave of the sea, driven with the wind and tossed; let
not that man think, that he shall receive any thing at
the hands of God." James i. 6. A double minded man
is unstable in all his ways, and consequently unsuccess
ful in all his petitions. If then we would obtain our
requests, we must, with this woman of Canaan, "con
tinue instant in prayer, watching thereunto with all per
severance." We must never give out through weari
ness, nor cease asking till we receive, and be daily lift
ing pure hearts and hands without wrath and doubting ;
and then we shall not, in God?s due time, miss of an an
swer, nor want what is convenient to us. Dr. Hole.
(72.) The Collect beseeches Almighty God for fa
vour and protection. To which end the Epistle ex
horts us to pursue the things that are good, and then
we shall be protected from all evil : according to that
saying of St. Peter, " Who is he that will harm you, if
ye be followers of that which is good ?" The Gospel
recommends perseverance in well-doing, and shews the
danger of relapsing : " for the «nd of that man is worse
than the beginning." Dr. Hole, Bp. Sparrow.
24

124

THE THIRD SUNDAY IN LENT.

saith, Awake, thou that sleepest, and arise from
the dead, and Christ shall give thee light. (73.)
The Gospel. St. Luke xi. 14.
JESUS was casting out a devil, and it was
dumb. And it came to pass, when the devil
was gone out, the dumb spake ; and the people
wondered. But some of them said, He cast-
eth out devils through Beelzebub, the chief of
the devils. And others, tempting him, sought
of him a sign from heaven. But he, knowing
their thoughts, said unto them, Every kingdom
divided against itself is brought to desolation ;
and a house divided against a house falleth.
If Satan also be divided against himself, how
shall his kingdom stand ? because ye say, that
I cast out devils through Beelzebub. And if
I by Beelzebub cast out devils, by whom do
your sons cast them out ? therefore shall they
be your judges. But if I with the finger of
God cast out devils, no doubt the kingdom of
God is come upon you. When a strong man
(73.) From the Epistle of this day the duties which
arise are these : 1. That we henceforth become, if we
are not already, "followers of God, as dear children,"
and especially in the divine grace of love, of which he
hath set us the most noble, and most unparalleled pat
tern. 2. That we forsake all things that are offensive
and displeasing to him ; especially all uncleanness, and
the other works of darkness, which are made manifest
and reproved by the light. 3. That we henceforth
" walk as children of the light," doing and delighting
only in things that can bear it ; that the light of the
Gospel, which Avas given us for our salvation, prove not
at last our greater condemnation. 4. That we awake
out of that lethergy or sleep, which sin and security hath
lulled too many into ; that we be not deluded by dreams
or imposed upon by the false shews and appearances of
this Avorld, but open our eyes in time, to see and seek for
better things. Lastly, that we rise from the death of
sin, to a life of righteousness, and that will bring us ere
long to life everlasting. To which God of his infinite
mercy bring us all for our Lord Jesus Christ's sake.
Amen. Dr. Hole.
If the state ofthe sinner, or the man of the world, be,
as the Scripture saith it is, one of darkness, insensibili
ty, and delusion ; and if such a state be not thought
preferable to one of light, and sense, and substantial re
ality ; let no man be disobedient to the voice of the
Church, which, through the course of this penitential
season, incessantly addresseth every one of her children,
" Behold, now is the accepted time ; behold, now is the
day of salvation." Awakened by these repeated calls,
be it our care to arise without delay to newness of life.
Let us be constantly employed in some good work;
reading, or praying, or performing some other work of

armed keepeth his palace, his goods are in
peace; but when a stronger than he shall
come upon him, and overcome him, he taketh
from him all his armour wherein he trusted,
and divideth his spoils. He that is not with
me, is against me ; and he that gathereth not
with me, scattereth. When the unclean spirit
is gone out of a man, he walketh through dry
places, seeking rest; and finding none, he
saith, I will return unto my house whence I
came out. And when he cometh, he findeth
it swept and garnished. Then goeth he
and taketh to him seven other spirits more
wicked than himself, and they enter in, and
dwell there , and the last state of that man is
worse than the first. And it came to pass as
he spake these things, a certain woman of the
company lift up her voice, and said unto him,
Blessed is the womb that bare thee, and the
paps which thou hast sucked. But he said,
Yea, rather blessed are they that hear the
word of God, and keep it. (74.)
piety to God, or charity to our neighbour. Let us be-
Avare that surfeiting and excess do not oppress and
weigh down the heart, inducing sleep upon the soul, as
well as the body. Let us be temperate, let us be sober,
walking evermore as children of the light. Thus shall
we be qualified to keep that constant watch, which is
absolutely necessary to perceive and repel the enemy,
at his first approach: "What I say unto you," saith
Christ to his disciples, " I say unto all, Watch."
Bp. Hom0$
(74.) This Gospel may instruct us in several useful
and important lessons.
1. From Christ's dispossessing the devil, we may be
abundantly satisfied of the divinity of his power ; for
no power, less than divine, was able to dethrone that
prince of darkness, and destroy that usurped dominion,
which he exercised over the bodies and souls of men.
2. From Christ's arguing against the Pharisees and
others, who ascribed his casting out of devils to Beel
zebub the prince of the devils ; we may learn to beware
of all such perverse interpretations of Christ's mira
cles ; for this is that unpardonable sin or blasphemy
against the Holy Ghost, which our Saviour tells us
shall not be forgiven in this world, nor in that which
is to come : not for want of mercy and goodness enough
in God, but for Avant of a capacity in the subject, who
maliciously resists the way and method of obtaining
pardon, which is only by faith in Christ, wrought in us
by the Holy Ghost, whose works he opposes, and whose
miracles he despiseth. 3. From Christ's power over
the devil, we may learn, not to fear his assaults, nor
yield to his temptations, but to resist him stedfast in
faith, for he is only a vanquished foe, whose power is
broken. 4. From the unclean spirit going out, and

THE FOURTH SUNDAY IN LENT.

125

The fourth Sunday in Lent. (75.)
The Collect.
GRANT, we beseech thee, Almighty God,
that we, who for our evil deeds do worthily
deserve to be punished, by the comfort of thy
grace may mercifully be relieved; through
our Lord and Saviour Jesus Christ. Amen.
The Epistle. Gal. iv. 21.
TELL me, ye that desire to be under the
law, do ye not hear the law ? For it is written
that Abraham had two sons, the one by a bond
maid, the other by a free-woman. But he
who was of the bond-woman was born after the
flesh ; but he of the free- woman was by prom
ise. Which things are an allegory : for
these are the two covenants ; the one from
coming again with greater violence, we may learn, if
we have gained any point upon Satan, or any of his
temptations, not to neglect our watch, but still to be
upon our guard against him ; for he is ever looking for
an opportunity of returning upon us, and though he
may find his former seat " swept" from some filth and
" garnished" with some outward shews, yet, if Ave are
not aware of him, he will " come again and bring seven
spirits, more wicked than himself, to enter in and dwell
there :" and so render matters worse than they were
before. The last inference to be drawn from this Gospel,
wherein our Saviour pronounces those " blessed" above
all other persons " that hear the word of God and keep
it," is, to exhort us to the due observation of both.
Hearing is indeed the great instrument of knowledge
and instruction ; but it is not all hearing that is suffi
cient to tms end ; we must be " doers of the word and
not hearers only," otherwise we shall but deceive our
own souls. In a word then, if we will build for eterni
ty, and lay a good foundation for the time to come, we
must receive the word into our hearts, lay it up in our
memories, and cause it to bring forth fruit in the course
of our conversation, and then we sh^l be sure in the
end to reap everlasting life, for thc 'merits of Christ
Jesus, our Lord. Dr. Hole.
(75.) In the Collect for the day we acknowledge,
that we deserve punishment for our evil de*eds ; but be
seech Almighty God mercifully to relieve us by
the comfort of his grace, through our Lord! Jesus
Christ. Accordingly the Epistle for the day shews the
relief we receive by him in our souls by a freedom from
the yoke of the Mosaick law. And the Gospel shews
the relief, that mankind found by him in their bodies,
by the healing of their distempers and the supply of
their necessities. Dr. Hole.
This is generally called with us Midlent-Sunday : it
is sometimes called " the Sunday of refection," or "re

mount Sinai, which gendereth to bondage,
which is Agar. For this Agar is mount Sinai
in Arabia, and answereth to Jerusalem which
now is, and is in bondage with her children.
But. Jerusalem which is above, is free ; which
is the mother of us all. For it is written,
Rejoice, thou barren that barest not ; break
forth and cry, thou that travailest not : for
the desolate hath many more children than she
which hath an husband. Now we, brethren,
as Isaac was, are the children of promise. But
as then he that was born after the flesh perse
cuted him that was born after the Spirit;
even so it is now. Nevertheless, what saith
the Scripture ? Cast out the bond-woman and
her son ; for the son of the bond-woman shall
not be heir with the son of the free-woman.
So then, brethren, we are not children of the
bond-woman, but of the free. (76.)
freshment," probably because the Gospel treats of our
Saviour's miracle in feeding the five thousand.
Bp. Sparrow, Wheatly.
(76.) From the difference illustrated here between
the legal and the evangelical covenants, men may be
seasonably exhorted to consider the dignity and privi
lege of their high calling ; and to serve God upon prin
ciples and with a disposition of mind, worthy of the near
and honourable relation which they bear to him. At
the same time we must take good heed not to pervert
the arguments urged by St. Paul against the works of
the law, to the prejudice or disparagement of good
works in general. The former are only such works,
as made up the ceremonial law ; and those are abolish
ed by the death of Christ, and the promulgation of his
Gospel. The latter neither began with, nor expired
with, that law, but are moral duties of eternal obliga
tion. To say, we are not justified by the works of
either sort, but by faith only, implies, that God forgives
our past sins, and admits us into covenant, without any
such previous considerations. But to say, that men
may be saved without good works, infers, that they are
not bound to do any such, after their admission into that
covenant. And this contradicts the whole strain, and
evacuates all the precepts, of the Gospel. So wide a
distance is there between justification in St. Paul's
sense; and salvation, or that final justification, wliich
is peculiar to the day of judgment.
Let us therefore, as this apostle elsewhere advises,
learn to " maintain good works," and to " adorn our
profession" by them. Tit. iii. 8; ii. 10. For this is to
answer the character of our son-ship ; to be followers of
our Father, wliich is in heaven ; and to promote the
true end of this holy season. But let all this be done
with profound humility, and many mortifying remem
brances of our own frailties ; and, even in out best es
tate, and most exalted devotions, let us approach the
throne of grace with a modesty, of which our Church,

126

THE FIFTH SUNDAY IN LENT.

The Gospel. St. John vi. 1.
JESUS went over the sea of Galilee, which
is the sea of Tiberias. And a great multitude
followed him, because they saw his miracles
which he did on them that were diseased.
And Jesus went up into a mountain, and there
he sat with his disciples. And the passover,
a feast of the Jews, was nigh. When Jesus
then lift up his eyes, and saw a great compa
ny come unto him, he saith unto Philip,
Whence shall we buy bread that these may
eat ? (And this he said to prove him ; for he
himself knew what he would do.) Philip an
swered him, Two hundred penny-worth of
bread is not sufficient for them, that every one
of them may take a little. One of his disci
ples, Andrew, Simon Peter's brother, saith
unto him, There is a lad here which hath five
barley loaves, and two small fishes ; but what
are they among so many? And Jesus said,
Make the men sit down. Now there was
much grass in the place. So the men sat
down, in number about five thousand. And
Jesus took the loaves, and when he had given
thanks, he distributed to the disciples, and the
in the Collect for this day, hath set us a pattern : be
seeching of God, that " we, who for our evil deeds do
worthily deserve to be punished, by the comfort of his
grace may mercifully be relieved, through Jesus Christ,
our Lord." Amen. Dean Stanhope.
(77.) In this recital, we may doubt whether more to
wonder at the miraculous eating, or the miraculous leav
ing. Here were a whole host of guests, five thousand
men ; and in all likelihood, no fewer women and child
ren. Perhaps, some of these only looked on: nay, "they
did all eat." Perhaps, every man a crumb, or a bit :
nay, they did eat to satiety ; " all were satisfied." So
many must needs make clean work ; of so little there could
be left nothing : yea, there were " fragments" remain
ing. Perhaps some crumbs or crusts hardly to be dis
cerned, much less gathered : nay, "twelve baskets
full :" more remained than Avas first set down. Had they
eaten nothing, it was a just miracle, that so much
should be left ; had nothing remained, it was no less
a miracle, that so many had eaten, and so many satis
fied ; but now, that so many bellies and so many bas
kets were filled, the miracle was doubled. 0 work of
a boundless omnipotency ! Bp. Hall.
(78.) This is called Passion Sunday : for now begins
the commemoration of the passion of our Lord. The
Epistle treats ofthe passion ; the Gospel, of our Lord's
being slandered by the bold malice of the Jews, who
call him Samaritan, and tell him he hath a devil,
which must needs be a part of his passion. Bp. Sparrow.

disciples to them that were set down, and like
wise of the fishes as much as they would.
When they were filled, he said unto his dis
ciples, Gather up the fragments that remain,
that nothing be lost. Therefore they gather
ed them together, and filled twelve baskets
with the fragments of the five barley loaves,
which remained over and above unto them that
had eaten. Then those men, when they had
seen the miracle that Jesus did, said, This is
of a truth that prophet that should come into
the world. (77.)

The fifth Sunday in Lent. (78.)
The Collect.
WE beseech thee, Almighty God, merci
fully to look upon thy people ; that by thy
great goodness they may be governed and pre
served evermore, both in body and soul,
through Jesus Christ our Lord. Amen.
The Epistle. Heb. ix. 11. (79.)
CHRIST being come an high priest of good
things to come, by a greater and more perfect
As the death of our blessed Saviour is the spring from
whence all our hopes and confidences of happiness and
mercy flow ; and as the end of his sufferings is the
benefit of wretched man ; so the manner of those suffer
ings is likewise adapted to our good. And, if within
these it be fit to comprehend, not the last black scene
only, but those many antecedent passages of Ms life,
in which he "endured the contradiction of sinners
against himself ;" the Gospel for this day may well de
serve a place in our Liturgy. Thus the Clmrch rises
very gradually ; in the historical part, from opprobri
ous language, and a malicious, but vain attempt upon
his sacred life, to that violence, which was permitted
to take effect ; in the instructive part, from a pattern
of reproached and spited innocence, to one of faithful
ness to the very death, and " resisting even unto blood"
when God and duty call. This I conceive the great
design of, this the proper method for, improving that
Scripture reatl in our ears this day. Dean Stanhope.
(79.) From Christ's being the Mediator of the New
Testament let us learn to address him as such, and cast
ourselves upon his mediation ; for he hath made an all-
sufficient atonement, and obtained eternal redemption
for us ; so that " Avhatever we ask the Father in his
name, he will give it us :" for he hath merited for us
the grant of our petitions : the incense of his merits
and intercession give value to our prayers, and render
them an offering of a sweet smelling savour. Hence
we find the Psalmist praying, that " his prayers might
ascend as incense, and the lifting up of his hands as

THE SUNDAY NEXT BEFORE EASTER.

127

tabernacle, not made with hands ; that is to
say, not of this building ; neither by the blood
of goats and calves ; but by his own blood he
entered in once into the holy place, having ob
tained eternal redemption for us. For if the
blood of bulls and of goats, and the ashes of
an heifer sprinkling the unclean, sanctifieth
to the purifying of the flesh ; how much more
shall the blood of Christ, who, through the
eternal Spirit, offered himself without spot to
God, purge your conscience from dead works
to serve the living God ? And for this cause he
is the Mediator of the new Testament, that
by means of death, for the redemption of the
transgressions that were under the first Testa
ment, they which are called might receive the
promise of eternal inheritance.
The Gospel. St. John viii. 46.
JESUS said, which of you convinceth me
of sin ? And if I say the truth, why do ye
not believe me ? He that is of God, heareth
God's words; ye therefore hear them not, be
cause ye are not of God. Then answered the
Jews, and said unto him, Say we not well, that
thou art a Samaritan, and hast a devil? Jesus
answered, I have not a devil : but I honour my
Father, and ye do dishonour me. And I seek
not mine own glory : there is one that seeketh
and judgeth. Verily, verily, I say unto you,
an evening sacrifice." (Psal. cxli. 2.) Accordingly
our Church teaches us to conclude all our prayers with
the merits and mediation of Christ, which alone can
give them all their acceptance ; and for that reason,
saith the apostle, " Christ is entered into the holy
place not made with hands, that is, into heaven itself,
there to appear in the presence of God for us." (Heb.
ix. 24.)
And therefore, lastly, to obtain the benefit of Christ's
mediation, let us learn to fulfil the conditions of the
new covenant, of which he is Mediator ; that is, let
us repent and believe the Gospel, without which all,
that he hath done or said for us, will be of no avail :
for God cannot be at peace with us, till we lay down
our arms, and submit to Mm. If we regard iniquity
in our hearts, he will not hear our prayers ; neither
will any intercession "prevail, while we retain our sin.
Let us then do our part, by repenting and turning from
our evil ways ; and then God will not be wanting on
his part to give us grace here, and glory hereafter.
Dr. Hoxe.
(80.) Amongst the useful meditations suggested by
the Gospel of the day, none appear more Avorthy of no
tice than the following :
1. From Abraham's "seeing Christ's day, and re-

If a man keep my saying, he shall never see
death. Then said the Jews unto him, Now
we know that thou hast a devil : Abraham is
dead, and the prophets ; and thou sayest, If a man
keep my saying, he shall never taste of death.
Art thou greater than our father Abraham,
which is dead ? and the prophets are dead :
whom makest thou thyself? Jesus answered,
If I honour myself, my honour is nothing ; it is
my Father that honoureth me, of whom ye say,
that he is your God : yet ye have not known
him ; but I know him : and if I should say I
know him not, I shall be a liar like unto you ;
but I know him, and keep his saying. Your
father Abraham rejoiced to see my day, and he
saw it, and was glad. Then said the Jews
unto him, Thou art not yet fifty years old, and
hast thou seen Abraham? Jesus said unto
them, Verily, verily, I say unto you, before
Abraham was, I am. Then took they up
stones to cast at him ; but Jesus hid himself,
and went out of the temple. (80.)
The Sunday next before Easter. (81.)
The Collect.
ALMIGHTY and everlasting God, who, of
thy tender love towards mankind, hast sent thy
Son our Saviour Jesus Christ, to take upon him
joking" at it at so great a distance ; we may learn to
double our joy, and to rejoice much more at a nearer
view of him. He saw him only " through a glass dark
ly, but we face to face;" he beheld him only in the
promise, but we in the performance ; his face was veil
ed with types and shadows under the Law, which ga\e
a very imperfect and obscure representation of him,
but this veil is now taken off under the Gospel, and we
behold him with open face; for he became flesh and
dwelt among us, and the glory of his divinity shone
through the mantle of his humanity.
. 2. From Christ's affirming himself to be before Abra
ham, let us learn to acknowledge and adore his divini
ty, who had a being before all time, and gave a being
to all things in it. Dr. Hole.
(81.) This week, immediately preceding the feast of
Easter, is more especially designed to fit us for that
great solemnity; and, to- that end, is to be spent in
more than ordinary piety and devotion. It was an
ciently called, sometimes the Great Week, sometimes
the Holy Week, because it hath a larger service than
any other week; every day having a second service
appointed for it, in which are rehearsed at large the
sufferings of Christ, as they are described by the four
evangelists; that by hearing and reading the history of

THE SUNDAY NEXT BEFORE EASTER.

128
our flesh, and to suffer death upon the cross,
that all mankind should follow the example of
his great humility ; mercifully grant that we
may both follow the example of his patience,
and also be made partakers of his resur
rection, through the same Jesus Christ our
Lord. Amen.
The Epistle. Phil. ii. 5.
LET this mind be in you, which was also
in Christ Jesus : who being in the form of
God, thought it not robbery to be equal with
God ; but made himself of no reputation, and
took upon him the form of a servant, and
was made in the likeness of men ; and being
found in fashion as a man, he humbled himself,
and became obedient unto death, even the
his passion, we may be better prepared for the mystery
of his resurrection ; that, by his rising from the dead,
we may be quickened to newness of life. This day,
which begins this holy week, is called by the name of
Palm-Sunday, being the day on which our Saviour en
tered Jerusalem, with great joy ; some spreading their
garments, others cutting down branches of palm, car
rying them in their hands, and strewing them in the
way, which hath been remembered with great solemn
ity. Dr. Hole.
In the missals this Sunday is called Palm-Sunday ;
and in many parts of England it still retains its ancient
name. On this day, till the era of the Reformation,
the people in solemn procession carried in their hands
palms, or branches of some other tree, in commemora
tion of Christ's triumphal entry into Jerusalem five
days before his death. The palms were then placed on
the altar by the clerks, before the time of the celebra
tion of the encharist : and numerous benedictory Collects
Avere pronounced over them by the priest. Shepherd.
The Collect for the day puts us in mind of the tender
lo\re of God towards mankind, in sending Ms Son, not
only to take upon him our flesh, but to suffer in it the
death of the cross for our sins; to the intent, "that all
mankind should follow the example of bis great humil
ity ;" and thence teaches us to pray, " that we may both
follow the example of his patience, and also be made
partakers of his resurrection."
The Epistle for the day presents us to this purpose
with the highest and best pattern for our imitation, even
tho Son of God, who hath done and suffered all these
great tilings for us.
This Gospel, with the rest that follow on each day of
this holy week, gives us an ample account of the death
and passion of our blessed Saviour, together with the
many circumstances that went before, and came after it.
Dr. Hole.
(82.) The good effects, which our Church proposes
to herself from this portion of Scripture, we plainly
learn, from the Collect for the day, to be humility and
patience. The former is to be expressed by thinking

death of the cross. Wherefore God also hath
highly exalted him, and given him a name
which is above every name ; that at the name
of Jesus every knee should bow, of things in
heaven, and things in earth, and things under
the earth ; and that every tongue should con
fess that Jesus Christ is Lord, to the glory of
God the Father. (82.)
The Gospel. St. Matth. xxvii. 1.
WHEN the morning was come, all the
chief priests and elders of the people took
counsel against Jesus, to put him to death.
And when they had bound him, they led him
away, and delivered him to Pontius Pilate the
governor. Then Judas, who had betrayed
him, when he saw that he Was condemned, re-
no good office beneath us, whereby we may contribute
to the relief of our brethren in their sufferings ; the lat
ter, by contentedness and constancy of mind, in sub
mitting to our oavii. In order to excite and establish
these good dispositions in us, the Son of God and Sav
iour of the world, is here set forth as our pattern. His
love and condescension, for our example; that we, so
far as the difference of circumstances will allow, may
not grudge to do, as he has done before us. His exalt
ation and reward is also mentioned, for our encourage
ment ; that we may depend upon the like being done to
us in proportion, wliich hath been done to him, by way
of recompense for such kind humiliation.
Great indeed is at once the necessity, and the encour
agement we all have, to imitate the virtues, for wliich
our Lord was so conspicuous : the necessity, because
nothing less than a likeness to his excellencies can ad
vance us to a likeness of that bliss, which rewarded
them : the encouragement, because he is entered into
heaven, not for himself, but us ; the pledge of our im
mortality and glory, by our nature being already immor
talized and glorified. Let us not then think any thing
too much to do, or endure, for our duty, and the good of
souls ; since where the " sufferings of Christ abound, his
consolations will much more abound." Let us read, and
hear, and meditate on, the Scriptures commended to our
thoughts this week, with minds disposed to form them
selves upon the model here before us. Let us carefully
observe the interest we have in them ; and rest perfect
ly satisfied, that, by virtue of that union, which he in
great humility hath been pleased to make, the suffer
ings and the rewards of Christ's human nature so far
belong to us, and all mankind ; that all, " who follow
the example of his patience, shall" undoubtedly " be
partakers of his resurrection." Which he, of his in
finite mercy, grant, "who was dead and is alive again,
and liveth for evermore, and hath the keys of death
and hell." Rev. i. 18. To whom with the Father, and
the Holy Spirit, three persons and one God, be all
honour and glory, power, praise, and dominion, world
without end. Amen. Dean Stanhope.

THE SUNDAY NEXT BEFORE EASTER.

129

pented himself, and brought again the thirty
pieces of silver to the chief priests and elders,
saying, I have sinned, in that I have betrayed
the innocent blood. And they said, What is
that to us ? see thou to that. And he cast
down the pieces of silver in the temple, and
departed, and went and hanged himself. And
the chief priests took the silver pieces, and said,
It is not lawful for to put them into the treas
ury, because it is the price of blood. And they
took counsel, and bought with them the pot
ter's field, to bury strangers in. Wherefore
that field was called, The field of blood, unto
this day. (Then was fulfilled that which was
spoken by Jeremy the prophet, saying, And
they took the thirty pieces of silver, the price
of him that was valued, whom they of the
children of Israel did value, and gave them for
the potter's field, as the Lord appointed me.)
And Jesus stood before the governor ; and the
governor asked him, saying, Art thou the
King of the Jews ? And Jesus said unto him,
Thou sayest. And when he was accused of
the chief priests and elders, he answered noth
ing. Then saith Pilate unto him, Hearest
thou not how many things they witness against
thee? And he answered him to never a word;
insomuch that the Governor marvelled greatly.
Now at that feast the governor was wont to
release unto the people a prisoner, whom they
would. And they had then a notable prisoner,
called Barabbas. Therefore when they were
gathered together, Pilate said unto them,
Whom will ye that I release unto you ? Bar
abbas, or Jesus which is called Christ? For he
knew that for envy they had delivered him.
When he was set down on the judgment-seat,
his wife sent unto him, saying, Have thou
nothing to do with that just man ; for I have
suffered many things this day in a dream be
cause of him. But the chief priests and elders
persuaded the multitude that they should ask
Barabbas, and destroy Jesus. The governor
answered and said unto them, Whether of the
twain will ye that I release unto you ? They
said, Barabbas. Pilate saith unto them, Wjhat
shall I do then with Jesus, which is called
Christ? They all say unto him, Let him,
be crucified. And the governor said, Why,
what evil hath he done? But they cried

out the more, saying, Let him be crucified.
When Pilate saw that he could prevail nothing,
but that rather a himult was made, he took
water, and washeeFnis hands before the multi
tude, saying, I am innocent of the blood of this
just person : see ye to it. Then answered all
the people, and said, His blood be on us, and
on our children. Then released he Barabbas
unto them ; and when he had scourged Jesus,
he delivered him to be crucified. Then the
soldiers of the governor took Jesus into the
common-hall, and gathered unto him the
whole band of soldiers. And they stripped
him, and put on him a scarlet robe. And
when they had platted a crown of thorns, they
put it upon his head, and a reed in his right
hand : and they bowed the knee before him,
and mocked him, saying, Hail, King of the
Jews. And they spit upon him, and took the
reed, and smote him on the head. And after
that they had mocked him they took the robe
off from him, and put his own raiment on him,
and led him away to crucify him. And as
they came out they found a man of Cyrene,
Simon by name ; him they compelled to bear
his cross. And when they were come unto a
place called Golgotha, that is to say, a place of
a scull, they gave him vinegar to drink mingled
with gall : and when he had tasted thereof, he
would not drink. And they crucified him,
and parted his garments, casting lots : that it
might be fulfilled, which was spoken by the
prophet, They parted my garments among
them, and upon my vesture did they cast lots.
And sitting down they watched him there ;
and set up over his head his accusation written,
THIS IS JESUS THE KING OF THE
JEWS. Then were there two thieves cruci
fied with him ; one on the right hand, and
another on the left. And they that passed by
reviled him, wagging their heads, and saying,
Thou that destroyest the temple, and buildest
it in three days, save thyself : if thou be the
Son of God, come down from the cross.
Likewise also the chief priests mocking him,
with the scribes and elders, said, He saved
others, himself he cannot save : if he be the
King of Israel, let him now come down from
the cross, and we will believe him. He trust
ed in God ; let him deliver him now, if he

130

MONDAY BEFORE EASTER.

will have him : for he said I am the Son of
God. The thieves also, which were crucified
with him, cast the same in his teeth. Now
from the sixth hour there was darkness over
all the land, unto the ninth hour. And about
the ninth hour, Jesus cried with a loud voice,
saying, Eli, Eli, lama sabachthani ? that is to
say, My God, my God, why hast thou forsaken
me? Some of them that stood there, when
they heard that, said, This man calleth for
Elias. And straightway one of them ran, and
took a spunge, and filled it with vinegar, and
put it on a reed, and gave him to drink. The
rest said, Let be, let us see whether Elias will
come to save him. Jesus, when he had cried
again with a loud voice, yielded up the ghost.
And behold, the vail of the temple was rent
in twain, from the top to the bottom ; and the
earth did quake, and the rocks rent ; and the
graves were opened ; and many bodies of saints
which slept, arose, and came out of the graves
after his resurrection, and went into the holy
city, and appeared unto many. Now when
(83.) Amongst the various lessons to be drawn from
this day's Gospel, a very important one regards the ac
count given of Judas. From this we may learn,
1. To consider the mighty danger and dismal conse
quences of knoAvn and wilful sins, before it be too late
to prevent or remedy them. The example of Judas may
be serviceable in teaching us, that no consideration can
be sufficient for the commission of a deliberate sin.
And we may profit greatly by those fruitless pangs of
remorse, which God rejected, when he had been first
rejected by the wilful obstinacy of Judas ; if we will let
the contemplation of them work in us a dread of that
justice and indignation, which Avill not always be in-
treated, if we out stand the season of grace.
2. This instance should be a discouragement, as
against all temptations and deliberate offences in gen
eral, so more especially against covetousness. It is
not for nothing that our Lord hath given us that very
solemn warning, " Take heed and beware of covetous
ness." Luke xii. 15. He knows hoAV apt this vice is
above all others, to get within us ; and how powerful
to overthrow all regard for God and religion. And
certainly it ought to add no small weight to this and
other testimonies in Scripture, that the most detestable
villiany, which was ever thought of under the sun,
was owing to the force of this temptation : that the
only instance of a despairing sinner, left upon re
cord in the New Testament, is that of a treacherous and
greedy Judas.
3. The example of Judas instructs us, what false
measures those men go upon, who measure tlie truth and
efficacy of their repentance by the inward agonies and
sufferings of their own minds. As if God could never

the centurion, and they that were with him
watching Jesus, saw the earthquake, and those
things that were done, they feared greatly,
saying, Truly this was the Son of God. (83.)

Monday before Easter. (84.)
For the Epistle. Isaiah lxiii. 1.
WHO is this that cometh from Edom, with
dyed garments from Bozrah ? this that is glo
rious in his apparel, travelling in the greatness
of his strength ? I that speak in righteousness,
mighty to save. Wherefore art thou red in
thine apparel, and thy garments like him that
treadeth in the wine-fat ? I have trodden the
wine-press alone, and of the people there was
none with me : for I will tread them in mine
anger, and trample them in my fury, and their
blood shall be sprinkled upon my garments,
and I will stain all my raiment. For the day
of vengeance is in mine heart, and the year of
my redeemed is come. And I looked, and
bring a sinner to heaven any other way, than by lead
ing him through the regions of hell. It is true, indeed,
no man repents truly without a Arery serious and afflict
ing concern for.having offended. But, then, this must be
an active and fruitful sorrow, such as produces a just
displeasure against ourselves, an irreconcilable hatred
of sin, vigorous resolutions, and a watchful care to
avoid it for the future. And it is not a slight and super
ficial sorrow that will suffice for these purposes. But,
be the degree of smart more or less, whatsoever work
eth repentance (that is, effectually changes our spirit
and behaviour) is, without doubt a " godly sorrow,"
and great and painful enough. Let no man, therefore,
distract himself Avith vain and fantastical notions in this
matter ; but let us every one now so lament our past of
fences as to forsake and amend them. And '( blessed
are all they who" thus " mourn ; for they shall" not
fail to " be comforted." dean stanhope.
(84.) The portion of Scripture appointed for the
Epistle of this day consists of three parts : 1. The
prophet describes a victorious deliA'erer returning from
the slaughter of Ms own and God's enemies. 2. He
breaks out into praise for all the wonderful mercies be
stowed on his Church and people. 3. In the name of
that people he earnestly applies to God in devout pray
er. In the first of these parts, which seems chiefly to
call for our meditation, the prophet introduces some
person Avondering at a surprising object which then
presented itself. The matter of this wonder is a Con
queror returning bloody from battle : of whom the fol
lowing account is given by way of dialogue, and in
answer to the questions, Who he is ? and, Why so
habited ? That a mighty victory had been obtained,

MONDAY BEFORE EASTER.

131

there was none to help ; and I wondered that
there was none to uphold : therefore mine
own arm brought salvation unto me, and my
fury it upheld me. And I will tread down
the people in mine anger, and make them
drunk in my fury, and I will bring down their
strength to the earth. I will mention the
loving-kindnesses of the Lord, and the praises
of the Lord, according to all that the Lord
hath bestowed on us, and the great goodness
towards the house of Israel, which he hath be
stowed on them, according to his mercies,
and according to the multitude of his loving-
kindnesses. For he said, Surely they are my
people, children that will not lie : so he was
their Saviour. In all their affliction he was
afflicted, and the angel of his presence saved
them : in his love, and in his pity, he redeem
ed them, and he bare them, and carried them
all the days of old. But they rebelled, and
vexed his Holy Spirit ; therefore he was turn
ed to be their enemy, and he fought against
them. Then he remembered the days of old,
Moses and his people, saying, Where is he
that brought them up out of the sea with the
shepherd of his flock ? where is he that put
at the expense of much blood and slaughter, by the
powerful, but single, arm of this mighty Warrior :
that, by this victory, a total rout was given to his
adversaries at a time, when, if he had not engaged, no
other was disposed, no other able, to have quelled the
outrage and havock they were making : and that the
stained garments he then wore demonstrated the sharp
ness of the engagement ; as his mien and manner of
approach, denoted the invincible greatness of his
strength. By this description, there cannot, I conceive, be any
reasonable doubt Avhether we be not now invited to con
template the hardships, and the success, of that com
bat with the enemies of our souls, by wliich Christ
brought salvation to mankind. For such was Ms con
quest of sin, and death ; when he wrested the prey out
of the hands of Satan, and, as the apostle expresses it,
"spoiled principalities and powers, triumphing over
them in his cross." Dean Stanhope.
(85.) The proper use to be made of this portion of
holy Scripture is to be encouraged thereby, to give
with all humility and thankfulness to our great Re
deemer the whole glory of this noble achievement : ac
knowledging all our happiness, and all our hopes, to
be the effect, not of our own, not of any other's, but
intirely due to his, invaluable merits. Let us, like
the prophet here, Avhen publishing his kindness, and
reflecting, as at this time particularly we are bound to
do, how dear it hath cost him ; not forget at the same

his Holy Spirit within him ? that led them by
the right hand of Moses, with his glorious
arm, dividing the water before them, to make
himself an everlasting Name ? that led them
through the deep as an horse in the wilder
ness, that they should not stumble ? As a
beast goeth down into the valley, the Spirit of
the Lord caused him to rest : so didst thou
lead thy people, to make thyself a glorious
Name. Look down from heaven, and behold
from the habitation of thy holiness, and of thy
glory : where is thy zeal, and thy strength,
the sounding of thy bowels, and of thy mer
cies towards me ? Are they restrained ?
Doubtless thou art our Father, though Abra
ham be ignorant of us, and Israel acknowledge
us not : Thou, O Lord, art our Father, our
Redeemer, thy Name is from everlasting. O
Lord, why hast thou made us to err from thy
ways, and hardened our hearts from thy fear ?
Return for thy servants' sake, the tribes of
thine inheritance. The people of thy holiness
have possessed it but a little while : our adversa
ries have trodden down thy sanctuary. We are
thine : thou never barest rule over them ;
they were not called by thy Name. (85.)
time, to lament those sins of ours, which added to his
account. For, if Isaiah found it reasonable, in terms
so affectionate, to magnify his people's deliverance out
of Egypt, and settlement in the promised land, how
insensible, how unworthy are they, who read and hear
the release from a heavier tyranny, the destruction of
a spiritual Pharaoh, the passage into the true and heav
enly Canaan opened, at the expense of our Leader's
own life, without impressions, as grateful as human
hearts can admit ? If the prophet confess, that after
all those extraordinary appearances of Almighty God
in their behalf, his people's disingenuous behaviour
turned him to be their enemy ; how greatly ought we
to fear, how carefully to avoid, any unworthy returns,
to one who hath loved us so tenderly, which may just
ly alienate his affection from us, and be at once our
eternal ruin and reproach ? If he again thought the
former favours of God, and the remembrance of his
covenant, proper inducements to incline his mercy ;
with what confidence may we be allowed to approach
him, in the anguish of our souls, in distresses and
temptations, when we plead his Son's name and merits
for acceptance, and depend upon the goodness, which
hath not only done, but endured, so much for our sakes,
for all proper succours and comforts ? It is true, our
difficulties are many, our enemies mighty, ourselves
impotent to the last degree. But let it be remembered,
for our support, that more are they that are with us,
than all that are or can be against us : that the heat of
25

132

The Gospel. St. Mark xiv. 1.
AFTER two days was the feast of the Pass
over, and of unleavened bread : and the chief
priests and the scribes sought how they might
take him by craft, and put him to death. |^ut
they said, Not on the feast-day, lest tlfere be
an uproar of the people. And being in Beth
any, in the house of Simon the leper, as he
sat at meat, there came a woman having an
alabaster box of ointment of spikenard, very
precious.; and she brake the box, and poured
it on his head. And there were some that
had indignation within themselves, and said,
Why was this waste of the ointment made ?
for it might have been sold for more than three
hundred pence, and have been given to the
poor. And they murmured against her. And
Jesus said, Let her alone ; why trouble ye her ?
she hath wrought a good work on me : for ye
have the poor with you always, and whenso
ever ye will, ye may do them good ; but me
ye have not always. She hath done what she
could ; she is come aforehand to anoint my
body to the burying. ' Verily I say unto you,
Wheresoever this Gospel shall be preached
throughout the whole world, this also that she
hath done shall be spoken of for a memorial of
her. And Judas Iscariot, one of the twelve,
went unto the chief priests to betray him unto
them. And when they heard it, they were
glad, and promised to give him money. And
he sought how he might conveniently betray
him. And the first day of unleavened bread,
when they killed the passover, his disciples
said unto him, Where wilt thou that we go
and prepare, that thou mayest eat the passover ?
And he sendeth forth two of his disciples, and
saith unto them, Go ye into the city, and there
the action is over, and we march against a force already
discomfitted. He that is " mighty to save," he that
hath " trodden the wine-press of his Father's wrath
alone," hath " broken them in his anger," and "tram
pled them in his fury." (Rev. xix. 15.) And all the
representations of his bitter sufferings, which Ave are
now especially conversant with, are not only so many
intimations, how much this conquest stood him in ;
but certain evidences withal, that the bloody field is
won. And all the prayers and tears, the fastings and
mournings, that now humble our souls, and exercise
our bodies, are not the proper and efficient causes of
this conquest, but the instruments of applying and
securing it to us. They are acts of repentance and

MONDAY BEFORE EASTER.
shall meet you a man bearing a pitcher of
water : follow him. And wheresoever he shall
go in, say ye to the good man of the house,
The Master saith, Where is the guest-chamber,
where I shall eat the passover with my disci
ples ? And he will shew you a large upper
room furnished, and prepared : there make
ready for us. And his disciples went forth,
and came into the city, and found as he had
said unto them : and they made ready the
passover. And in the evening he cometh
with the twelve. And as they sat, and did
eat, Jesus said, Verily I say unto you, One of
you which eateth with me shall betray me.
And they began to be sorrowful, and to say
unto him one by one, Is it I ? And another
said, Is it I ? And he answered and said unto
them, It is one of the twelve that dippeth with
me in the dish. The Son of man indeed goeth,
as it is written of him : but woe to that man
by whom the Son of man is betrayed : good
were it for that man if he had never been born.
And as they did eat, Jesus took bread, and
blessed, and brake it, and gave to them, and
said, Take, eat: this is my body. And he
took the cup, and when he had given thanks,
he gave it to them : and they all drank of it.
And he said unto them, This is my blood of
the new Testament, which is shed for many.
Verily I say unto you, I will drink no more of
the fruit of the vine until that day that I drink
it new in the kingdom of God. And when
they had sung an hymn, they went out into
the mount of Olives. And Jesus saith unto
them, All ye shall be offended because of me
this night : for it is written, I will smite the
shepherd, and the sheep shall be scattered.
But after that I am risen, I will go before you

obedience, which hope to be accepted in " the Beloved ;"
not in any virtue of their own, abstracted from him :
decent expressions of gratitude and love, to a Saviour,
so liberal of himself for our salvation. Thus Ave may
die after his example, die to the sins wliich pierced his
soul to death ; and rising again to our righteousness,
conquer, as he hath done ; conquer our vicious appe
tites effectually, and trample down every unruly pas
sion. So shall we be qualified to attend, to bear a
part in, his triumphs ; and, in the midst of our reli
gious sympathies, when melting away in sorrow for
his agonies and death, have a right to sustain our spir
its, Avith the prospect of a part in the glories of his
resurrection. Dean Stanhope.

MONDAY BEFORE EASTER.

133

into Galilee. But Peter said unto him, Al
though all shall be offended, yet will not I.
And Jesus saith unto him, Verily I say unto
thee, that this day, even in this night, before
the cock crow twice, thou shalt deny me
thrice. But he spake the more vehemently,
If I should die with thee, I will not deny
thee in any wise. Likewise also said they
all. And they came to a place which was
named Gethsemane : and he saith to his dis
ciples, Sit ye here, while I shall pray. And
he taketh with him Peter, and James, and
John, and began to be sore amazed, and to be
very heavy ; and saith unto them, My soul is
exceeding sorrowful unto death : tarry ye here
and watch. And he went forward a little, and
fell on the ground, and prayed, that, if it were
possible, the hour might pass from him. And
he said, Abba, Father, all things are possible
unto thee : take away this cup from me : nev
ertheless, not what I will, but what thou wilt.
And he cometh, and findeth them sleeping,
and saith unto Peter, Simon, sleepest thou?
couldest not thou watch one hour ? watch ye
and- pray, lest ye enter into temptation ; the
spirit truly is ready, but the flesh is weak.
And again he went away, and prayed, and
spake the same words. And when he return
ed he found them asleep again (for their eyes
were heavy,) neither wist they what to answer
him. And he cometh the third time, and
saith unto them, Sleep on now, and take your
rest : it is enough, the hour is come ; behold,
the Son of man is betrayed into the hands of
sinners. Rise up, let us go ; lo, he that betray-
eth me is at hand. And immediately, while
he yet spake, cometh Judas, one of the twelve,
and with him a great multitude,- with swords
and staves, from the chief priest, and the
scribes, and the elders. And he that betrayed
him had given them a token, saying, Whomso
ever I shall kiss, that same is he ; take him
and lead him away safely. And as soon as he
was come, he goeth straightway to him, and
saith, Master, Master, and kissed him. And
they laid their hands on him, and took him.
And one of them that stood by drew a sword,
and smote a servant of the high priest, and
cut off his ear. x And Jesus answered and said

unto them, Are ye come out as against a thief,
with swords and with staves, to take me ? I
was daily with you in the temple, teaching,
and ye took me not ; but the scriptures must
be fulfilled. And they all forsook him, and
fled. And there followed him a certain young
man, having a linen cloth cast about his naked
body ; and the young men laid hold on him.
And he left the linen cloth and fled from them
naked. And they led Jesus away to the high
priest: and with him were assembled all the
chief priests, and the elders, and the scribes.
And Peter followed him afar off, even into
the palace of the high priest : and he sat with
the servants, and warmed himself at the fire.
And the chief priests, and all the counsel,
sought for witness against Jesus to put him to
death ; and found none. (For many bare false
witness against him, but their witness agreed
not together.) And there arose certain, and
bear false witness against him, saying, We heard
him say, I will destroy this temple that is made
with hands, and within three days I will build
another made without hands. But neither so
did their witness agree together. And the
high priest stood up in the midst, and asked
Jesus, saying, Answerest thou nothing ? what
is it which these witness against thee ? But
he held his peace, and answered nothing.
Again the high priest asked him, and said unto
him, Art thou the Christ, the Son of the
Blessed ? And Jesus said, I am : and ye shall
see the Son of man sitting on the right hand
of power, and coming in the clouds of heaven.
Then the high priest rent his clothes, and
saith, What need we any further witnesses ? ye
have heard the blasphemy : what think ye ?
And they all condemned him to be guilty of
death. And some began to spit on him, and
to cover his face, and to buffet him, and to say
unto him, Prophesy. And the servants did
strike him with the palms of their hands.
And as Peter was beneath in the palace, there
cometh one of the maids of the high priest ;
and when she saw Peter warming himself, she
looked upon him, and said, And thou also wast
with Jesus of Nazareth. But he denied, say
ing, I know not, neither understand I what
thou sayest. And he went out into the porch :

134

TUESDAY BEFORE EASTER,

and the cock crew. And a maid saw him
again, and began to say to them that stood
by, This is one of them. And he denied it
again. And a little after, they that stood by
said again to Peter, Surely thou art one of
them ; for thou art a Galilean, and thy speech
agreeth thereto. But he began to curse and
to swear, saying, I know not this man of whom
ye speak. And the second time the cock
crew. And Peter called to mind the word
that Jesus said unto him, Before the cock crow
twice, thou shalt deny me thrice. And when
he thought thereon he wept. (86.)
(86.) The infirmity of St. Peter, recorded in this
day's Gospel, may be made the subject of much profit
able reflexion.
1. This example may effectually convince us, how
frail even the best are, how little masters of their own
passions, how unfit to undertake for themselves, even
when their desires of doing well are most fervent, and
their resolutions most sincere. In short, how vain all
confidences in our own strength and virtue must needs
be, which, by tempting us to imagine we are something,
provoke God to withdraw that grace, (the necessity
whereof we do not then sufficiently apprehend) and so by
woeful experience make us feel, that in truth we are
nothing. 2. This fall of St. Peter, however, as it ought to be
applied for a necessary mortification of our vanity ; so
may it likeAvise serve us, for a support under our frail
ties and temptations. But then this is a comfort, which
can be regularly administered to none, except to them
who are careful to be like Mm in that repentance,
whereof we have also an account in the Scripture now
under consideration : for, as his fault was sudden and
surprising, so was his recovery speedy and effectual.
Long it was not, before he was awakened into recollec
tion, by a pitying look of his injured Master, and the
crowing of the cock. Immediately upon the reflexion
he forsook the guilty scene of his foul offence, sought a
convenient place for retired thoughts, melted away in
tears for the horror of his crime, and from hencefor
ward became again the same faithful, affectionate, un
daunted St. Peter, he had been before. The book of
Acts informs us at large, what noble reparation he aft
erwards made, for this breach of faith : how vigorous
and bold he was in preaching, how forward and even
joyful in suffering for, the Gospel of his once denied
Lord. And the same Jesus, who foretold by what
means he should offend, did shortly after let him under
stand, by " what death he should glorify God." John
xxi. 19. Now all these are testimonies of greater val
ue, because they were the long and constant practice of
a settled faith, the course of many years, the habit and
the sense of the man : whereas his crime, though ex
ceeding great, was however of short continuance; the
effect of fear and infirmity in great measure ; and not
so much the act of the man, as the violence of passions
and temptations, which had then almost unmanned him.

Tuesday before Easter. (87.)
For the Epistle. Isaiah 1. 5.
THE Lord God hath opened mine ear, and I
was not rebellious, neither turned away back. I
gave my back to the smiters, and my cheeks to
them that plucked off the hair : I hid not my face
from shame and spitting. For the Lord God
will help me, therefore shall I not be confound
ed ; therefore have I set my face like a flint, and
I know that I shall not be ashamed. He is
near that justifieth me ; who will contend with
me ? let us stand together ; who is mine ad-
The same methods must we be sure to follow, when it
shall please God to suffer any grievous temptation to
overtake us. We must, upon the first sense of our
fault, burst through, and break our snare ; afflict our
souls with a sorrow, that may carry some proportion
to the sad occasion of it ; not tarry a moment in the
way of temptation ; never look back upon our misde
meanors, without a just abhorrence ; and, above all,
use our utmost diligence to bring honour to virtue and
religion, by our future practice. It is true, indeed, we
cannot do all, or any part of this, without the assistance
of divine, grace. It is that alone can, " strengthen
them that stand," it is that alone must "raise up
them that fall." But the same Jesus, who "turned and
looked upon Peter," (Luke xxii. 61,) and brought him
back to himself, will not leave us to perish in our folly ;
but will find out some happy, some awakening dispen
sation. And provided we be as careful as Peter was,
to observe, to strike in with, to improve it, will con
vert even our temptations and past sins, to his glory,
and our own profit. The same powerful intercessor
prays for every sincere, though feeble servant, that " his
faith fail not." But they, that are sincere, should re
member they are feeble too ; and not, with this apostle,
sleep in the hour of danger ; but watch and pray :
watch constantly, pray fervently, that they enter not
into " temptation." As knowing by this example, and
feeling by their own experience, that the " willingness
of the spirit" is not preservative sufficient against the
" weakness of the flesh." Dean Stanhope.
(87.) This portion of Scripture contains so exact
a description of the barbarous indignities our blessed
Saviour suffered, and of his meek deportment under
them, as looks more like an historical narration of facts
already past, than a prediction of events then several
hundred years to come. Had Isaiah been present at
the high-priest's palace and the judgment-hall, what
fuller representation could he, Avhat indeed do the evan
gelists themselves, give, more punctual, than that,
which the Holy Ghost hath here inspired him with ?
They, who attend to the connexion of this, with the
chapter next before, will see reason sufficient to con
clude, that the prophet, in both, personates the Mes
siah. And they who compare the account here, with
that of our Lord's passion in the New Testament,
must be utterly blind, or extremely perverse, if they

TUESDAY BEF
versary ? let him come near to me. Behold,
the Lord God will help me ; who is he that
shall condemn me ? Lo, they all shall wax
old as a garment : the moth shall eat them up.
Who is among you that feareth the Lord, that
obeyeth the voice of his servant, that walketh
in darkness, and hath no light ? let him trust
in the name of the Lord, and stay upon his
God. Behold, all ye that kindle a fire, that
compass yourselves about with sparks ; walk
in the light of your fire, and in the sparks that
ye have kindled. This shall ye have of mine
hand, ye shall lie down in sorrow. (88.)
The Gospel. St. Mark xv. 1.
AND straightway in the morning, the chief
priests held a consultation with the elders and
scribes, and the whole council, and bound Je
sus, and carried him away, and delivered him
to Pilate. And Pilate asked him, Art thou
the king of the Jews ? And he answering, said
unto him, Thou sayest it. And the chief
priests accused him of many things ; but he
answered nothing. And Pilate asked him
can any longer suffer themseh'es to doubt, whether Je
sus of Nazareth were that Messiah. This prophecy
therefore is very well joined with the Gospel of the day,
as partly introductory, and partly parallel, to it. The
affronts and injuries committed upon our blessed Sa
viour, at the palace of the high priest, make the sub
ject of this Epistle ; which leads him, as it were, from
the garden, through all the painful steps of rudeness
and violence, insult, and scorn, and reproach, till it
sets him at Pilate's bar : there the Gospel takes him
up, and carries him on to crucifixion and death. So,
that both together proceed in a regular method, and
make one continued relation. Dean Stanhope.
(88.) The compilers of our Liturgy, in selecting this
portion of Scripture for our present consideration, had
a view chiefly to the description it contains of the suf
ferings of Messiah, of which we read the literal fulfil
ment in tbe several Gospels appointed for this week.
It will be a pious and an useful exercise for us, to turn
our attention to this subject ; the Avords of the prophet
naturally lead us to it ; and while we attend our blessed
Saviour through the trials he underwent, for our sakes,
may our hearts be filled with the devotion, the grati
tude, and the godly sorrow which such an instance of
his affection for his creatures rightfully demands. If
suffering innocence, if patience under the most aggra
vated insults, and mute resignation to the most dread
ful tortures ; if unexampled constancy under the heavi
est afflictions of mind, and the sorest pains of body,
can move our sympathy, and call forth our admiration,
these surely will be excited to the utmost, by the re
view of those occurrences, which embittered the last
hours of our crucified Saviour. Bp. Sandford.

ORE EASTER. 135
again, saying, Answerest thou nothing ? be
hold how many things they witness against
thee. But Jesus yet answered nothing : so
that Pilate marvelled. Now at the feast he
released unto them one prisoner, whomsoever
they desired. And there was one named Ba
rabbas, who lay bound with them that had
made insurrection with him, who had com
mitted murder in the insurrection. And the
multitude, crying aloud, began to desire him
to do as he had ever done unto them. But
Pilate answered them, saying, Will ye that I
release unto you the King of the Jews ? (For
he knew that the chief priests had delivered
him for envy.) But the chief priests moved
the people, that he should rather release Ba
rabbas unto them. And Pilate answered, and
said again unto them, What will ye then that
I shall do unto him whom ye call the King of
the Jews ? And they cried out again, Crucify
him. Then Pilate said unto them, Why, what
evil hath he done ? And they cried out the
more exceedingly, Crucify him. And so Pi-
This passage may very properly lead us to consider
likeAvise how expedient it was, that the Saviour, who
came to expiate the sins of mankind, should not only
die as a sacrifice, but should also preface that death
Avith all the most aggravating circumstances of shame,
and scorn, and detestation. This was done, no doubt,
1 . to expose the heinousness of sin : to prove how just
an object it is of the wrath of God, how vilely it de
grades the committers of it, and that no disgrace or
punishment can be too great for such ; all which we
see exemplified in him, who only stood in the place of
sinners, and yet was loaded with all the sufferings and
indignities capable of being undergone by a person
perfectly innocent, and by the human united to the di
vine nature.
So was it expedient too for manifesting the tender
ness of his love, the incomparable greatness of his
humility and condescension, and his boundless gene
rosity and zeal for accomplishing tlie noble design he
came about; a zeal Avhich did not disdain even the
most difficult terms of working out the salvation of
souls. So Avas it once more for instructing us, in the nature
of the like reproaches and sufferings : for this example
teaches us, that we are not to measure men's virtue,
or the state of their souls, with regard to the favour of
God and another Avorld, by such marks as these, since
the Son of his love endured them, Avithout forfeiting
the one, or staining the other.
And so it was, lastly, for setting us an example of
meekness, and patience, and forgiveness of the wicked
instruments of such inhuman treatment, if at any time
it shall be permitted to befal us. . Dean Stanhope.

136
late, willing to content the people, released
Barabbas unto them ; and delivered Jesus,
when he had scourged him, to be crucified.
And the soldiers led him away into the hall,
called Pretorium ; and they called together
the whole band. And they clothed him with
purple, and platted a crown of thorns, and
put it about his head, and began to salute him,
Hail, King of the Jews. And they smote him
on the head with a reed, and did spit upon
him, and bowing their knees worshipped him.
And when they had mocked him they took
off the purple from him, and put his own
clothes on him, and led him out to crucify
him. And they compel one Simon, a Cyren-
ian, who passed by, coming out of the coun
try, the father of Alexander and Rufus, to
bear his cross. And they bring him unto the
place Golgotha, which is, being interpreted,
the place of a skull. And they gave him to
drink wine mingled with myrrh ; but he re
ceived it not. And when they had crucified
him, they parted Jus garments, casting lots
upon them, what every man should take.
And it was the third hour, and they crucified
him. And the superscription of his accusation
was written over, THE KING OF THE
JEWS. And with him they crucify two
thieves ; the one on his right hand, and the
other on his left. And the scripture was ful-
(89.) A particular worthy to be insisted on, as aris
ing out of this history of the sufferings of our Redeem
er, is the disappointment and guilt of our great Mas
ter's murderers and persecutors : and, in proportion,
of all who depend upon human forces and subtlety, for
compassing of Avicked designs. And here, Avho can
sufficiently admire the wisdom of Almighty God, who
thus ordered the great work of man's redemption, in
despite of all the malice and subtlety of the devil, and
his wicked instruments, to the contrary ? the envy and
spite of the chief priests and pharisees, the easiness
and fury of the common people, the rage and insolence
of the soldiers, the profligate consciences of false wit
nesses, the treachery and avarice of one of Christ's
own disciples, the timorousness of a corrupt and time
serving judge, the barbarity of those who derided, and
scourged, and crucified him, and insulted over his dy
ing agonies and pains ; all these were made use of by
the enemy of mankind, to destroy Jesus, and to over
throw his kingdom, and to root out his name, and all
honour for it, from among men ; and yet see how vain
all these attempts were in the event. They were over
ruled by Providence, so as to bring about those very
purposes, Avhich the actors, and the evil spirit who set

TUESDAY BEFORE EASTER.

filled, which saith, And he was numbered
with the transgressors. And they that passed
by railed on him, wagging their heads, and
saying, Ah, thou that destroyest the temple,
and buildest it in three days, save thyself, and
come down from the cross. Likewise also the
chief priests mocking, said among themselves,
with the scribes, He saved others, himself he
cannot save. Let Christ the King of Israel de
scend now from the cross, that we may see
and believe, jfnd they that were crucified
with him reviled him. And when the sixth
hour was come, there was darkness over the
whole land, until the ninth hour. And at the
ninth hour, Jesus cried with a loud voice, say
ing, Eloi, Eloi, lama sabachthani ? which is,
being interpreted, My God, my God, why hast
thou forsaken me ? And some of them that
stood by, when they heard it, said, Behold, he
calleth Elias. And one ran and filled a spunge
full of vinegar, and put it on a reed, and gave
him to drink, saying, Let alone ; let us see
whether Elias will come to take him down.
And Jesus cried with a loud voice, and gave
up the ghost. And the vail of the temple was
rent in twain, from the top to the bottom.
And when the Centurion, which stood over
against him, saw that he so cried out. and gave
up the ghost, he said, Truly this man was the
Son of God. (89.)
those engines at work, laboured to defeat. They, every
one, conspired to render the matter more glorious,
more uniform, more exactly conformable to the original
scheme and design marked out for it ; and each contri
buted to finish that work which some of them knew not
of, Avhich others opposed, which none of them in the
least intended. This was the only way they could
think of, for ruining the reputation of Jesus, and blot
ting out the remembrance of Ms miracles and his doc
trine ; and yet, in reality, it was the only way by
which the Gospel could be established, beyond all con
tradiction, and to all future ages ; for, had not these
men been so exceedingly, so perversely, barbarous and
wicked, this holy teacher, this innocent liver, this gen
eral benefactor to wretches in distress, could never
have been taken off by so ignominious a death. Had
he not been put to such a death, he could not have suf
fered the shame and torment, which the divine Justice
required, as a satisfaction for the sins of men : had not
the proceedings against him been injurious and unrea
sonable, that death had not the nierit of a sacrifice,
and expiation for the guilty, whose persons he bore :
had not the innocent Jesus thus died, the "prince of
this Avorld" had not been "judged ;" but that was the

WEDNESDAY BEFORE EASTER.

137

Wednesday before Easter.
The Epistle. Hebrews ix. 16.
WHERE a testament is, there must also of
necessity be the death of the testator : for a
testament is of force after men are dead ; oth
erwise it is of no strength at all whilst the tes
tator liveth. Whereupon, neither the first
testament was dedicated without blood. For
when Moses had spoken every precept to all
the people, according to the law, he took the
blood of calves and of goats, with water, and
scarlet wool, and hysop, and sprinkled both the
book, and all the people, saying, This is the
blood of the testament, which God hath enjoin
ed unto you. Moreover, he sprinkled likewise
with blood both the tabernacle, and all the ves
sels of the ministry. And almost all things are
by the law purged with blood ; and without
shedding of blood is no remission. It was there-
devil's condemnation in the present case, that he "hatL^
nothing" in the Person, against whom he exercised*8
such cruelty. In a word, had he not died, he had not
conquered death, nor led captivity captive. For St.
Paul tells us expressly, that the Son of God Avas made
like unto us, and took a mortal nature upon him, "that
by death he might destroy him that had the power of
death, even the devil," and release them, who, through
"fear of death, Avere all their life long subject to bon
dage." (Heb. ii. 14. 15.) Blessed be that wisdom,
Avhich thus made sin instrumental to destroy sin ; which,
of the blood shed by wicked hands, opened a fountain
to wash away uncleanness ; and appointed the holy Je
sus, treated as a vile malefactor, for a Prince and Sa
viour, nay, for the only, the efficacious Author of eter
nal salvation, to all that sincerely believe and obey
Mm ! Blessed, lastly, be that truth, which thus pre
served an exact harmony between the Law and the Gos
pel, the prophecies and their respective accomplish
ments : which crowned the shadows of the Levitical
dispensation with their proper substance ; which pro-
Arided " a Lamb which did" indeed " take away the-
sins of the world ;" and, to conclude, Avhich suf
fered no one circumstance to be wanting in his death,
that could be necessary to make good the promises, or
satisfy the justice, or convince men of the love and
goodness, of God ! Dean Stanhope.
(90.) The evangelical sacrifice, by which Jesus Christ
made "by his one oblation of himself once offered, a
full, perfect, and sufficient oblation and satisfaction for
the sins of the whole world," is here contrasted with
the inefficient sacrifices offered " year by year" under
the law, which could not make the comers thereunto
perfect. Heb. x. 1. The Levitical observances, which
were done aAvay by the coming of Messiah, and which
Avere fulfilled by his death upon the cross, were renew
ed every year, as well to sheAV their inability to take
away sin, (for if they had possessed the power of com-

fore necessary that the patterns of things in
the heavens should be purified with these; but
the heavenly things themselves with better
sacrifices than these. For Christ is not enter
ed into the holy places made with hands, which
are the figures of the true ; but into heaven it
self, now to appear in the presence of God for
us : nor yet that he should offer himself often,
as the high priest entereth into the holy place
every year with blood of others: (for then
must he often have suffered since the founda
tion of the world) but now once in the end of
the world, hath he appeared to put away sin
by the sacrifice of himself. And as it is ap
pointed unto men once to die, but after this
the judgment : so Christ was once offered to
bear the sins of many ; and unto them that
look/for him, shall he appear the second time,
without sin, unto salvation. (90.)
plete atonement, they "would" as the same Apostle
argues in the next chapter, "have ceased to be offered;"
Heb. x. 2 ;) as to remind the people continually of the
necessity and the approach of the perfect offering which,
"at the end of the world," that is, at the completion
of the Mosaic dispensation, was to be made " once," as
being the greatest fulfilment of the Almighty's designs
of mercy to his creatures, and the unspeakably digni
fied and valuable expiation Avhich he Avould accept for
the transgression of mankind. And from the conse
quence of this one atonement, namely, that there re-
maineth, therefore, "no more offering for sin," (Heb.
x. 18.) is argued in the concluding words of this pass
age the nature of Christ's second advent, and tlie bless
ings derived to us from his death : for "as it is appoint
ed unto men once to die, and after that the judgment"
will take place, Avhich is to decide their condition
throughout eternity ; so " Christ" having been " once
offered to bear the sins of many," shall, at Ms second
coming, appear without sin, that is, not for the purpose
of making any more atonement for sin, " unto salva
tion ;" to reward with eternal life " them that look for
him" who believe in his name, trusting in the merits of
his " cross and passion, and his precious death," and
patiently obeying his commandments, in hopes of that
everlasting happiness Avhich he alone can bestow.
Thus it is, that Almighty God has been pleased to as
sure us of the forgiveness of our sins through faith in
the sacrifice of the death of his ever blessed Son. Thus
it is that he has entered into covenant with us and con
firmed the coAenant by the most powerful ratification.
Let us adore the mercy which devised this redemption,
and the goodness which arranged the plan of it in such
a manner as to make us sensible that it is perfect.
While, we commemorate the death of Jesus Christ for
our sakes, and rejoice in the actual fulfilment of those
things Avhich the ceremonies of the Jewish temple " sha
dowed out," let us not forget, that as members of the

138

WEDNESDAY BEFORE EASTER.

The Gospel. St. Luke xxii. 1.
NOW the feast of unleavened bread drew
nigh, which is called the Passover. And the
chief priests and scribes sought how they
might kill him ; for they feared the people.
Then entered Satan into Judas, surnamed Is-
cariot, being of the number of the twelve,
And he went his way, and communed with
the chief priests and captains how he might
betray him unto them. And they were glad,
and covenanted to give him money. And he
promised, and sought opportunity to betray
him unto them in the absence of the multitude.
Then came the day of unleavened bread,
when the passover must be killed. And he
sent Peter and John, saying, Go, and prepare
us the passover, that we may eat. And they
said unto him, Where wilt thou that we pre
pare ? And he said unto them, Behold, when
ye are entered into the city, there shall a man
meet you bearing a pitcher of water ; follow
him into the house where he entereth in.
And ye shall say unto the good man of the
house, The Master saith unto thee, Where is
the guest-chamber, where I shall eat the pass-
over with my disciples ? And he shall show
you a large upper room furnished : there make
ready. And they went and found as he had said
unto them ; and they made ready the passover.
And when the hour was come, he sat down,
and the twelve Apostles with him. And he
said unto them, With desire I have desired to
eat this passover with you before I suffer.
For I say unto you, I will not any more eat
thereof, until it be fulfilled in the kingdom of
God. And he took the cup, and gave thanks,
and said, Take this, and divide it among your
selves. For I say unto you, I will not drink of
the fruit of the vine, until the kingdom of God
shall come. And he took bread, and gave
Church of Christ, we are to endeavour to obtain that
inward and spiritual purity, which the outward purifi
cations ordained by the law of Moses prefigured. " If,"
saith the apostle, " the blood of bulls, and of goats, and
the ashes of an heifer, sprinkling the unclean, sanctifieth
to the purifying of the flesh : hoAV much more shall the
blood of Christ, who through the eternal spirit offered
himself without spot to" God, purge your conscience
from dead works, to serve the living God ?" Heb. ix. 1 3,
14. If we would claim the benefits of Christ's death, let
us be mindful of the conditions upon which these bene-

thanks, and brake it, and gave unto them, say
ing, This is my body, which is given for you :
this do -in remembrance of me. Likewise
also the cup after supper, saying, This cup is
the new testament in my blood, which is shed
for you. But behold, the hand of him that
betrayeth me is with me on the table. And
truly the Son of man goeth as it was deter
mined ; but woe unto that man by whom he is
betrayed. And they began to inquire among
themselves, which of them it was that should
do this thing. And there was also a strife
among them, which of them should be ac
counted the greatest. And he said unto them,
The kings of the Gentiles exercise lordship
over them ; and they that exercise authority
upon them are called benefactors. But ye
shall not be so : but he that is greatest among
you, let him be as the younger ; and he that
is chief, as he that doth serve. For whether
@is greater, he that sitteth at meat, or he that
serveth ? is not he that sitteth at meat ? But I
am among you as he that serveth. Ye are
they which have continued with me in my
temptations. And I appoint unto you a king
dom, as my Father hath appointed unto me :
that ye may eat and drink at my table in my
kingdom, and sit on thrones, judging the twelve
tribes of Israel. And the Lord said, Simon,
Simon, behold, Satan hath desired to have you,
that he may sift you as wheat: but I have
prayed for thee, that thy faith fail not ; and
when thou art converted, strengthen thy breth
ren. And he said unto him, Lord, I am ready
to go with thee both into prison and to death.
And he said, I tell thee, Peter, the cock shall
not crow this day, before that thou shalt thrice
deny that thou knowest me. And he said
unto them, When I sent you without purse,
and scrip, and shoes, lacked ye any thing?
fits are imparted : " If ye love me," said our blessed
Lord, "keep my commandments," (John xiv. 15 :) and
when we recount the sufferings of our Saviour, and ac
knowledge the efficacy of them, and the infinite superi
ority of tlie atonement, A\hich he has made for us, to the
typical expiations of the Mosaick dispensation, we are
strongly reminded, surely, that holiness in heart and
conduct, in thought, and word, and deed, is the " reas
onable" and "easy service," (Rom. xii. 1.) required of
us, as the best evidence of the sincerity of our faith,
which we can render to him who laid down his life,

WEDNESDAY BEFORE EASTER.

139

And they said, Nothing. Then said he unto
them, But now he that hath a purse, let
him take it, and likewise his scrip : and he
that hath no sword, let him sell his garment
and buy one. For I say unto you, that this
that is written must yet be accomplished in
me, And he was reckoned among the trans
gressors : for the things concerning me have
an end. And they said, Lord, behold, here
are two swords. And he said unto them, It
is enough. And he came out, and went, as
he was wont, to the mount of Olives ; and his
disciples also followed him. And when he
was at the place, he said unto them, Pray that
ye enter not into temptation. And he was
withdrawn from them about a stone's cast,
and kneeled down, and prayed, saying, Father,
if thou be willing, remove this cup from me :
nevertheless, not my will, but thine be done.
And there appeared an angel unto him from
heaven, strengthening him. And being in an
agony, he prayed more earnestly ; and his
sweat was as it were great drops of blood fall
ing down to the ground. And when he rose
up from prayer, and was come to his disciples,
he found them sleeping for sorrow ; and said
unto them, Why sleep ye ? rise and pray, lest
ye enter into temptation. And while he yet
spake, behold, a multitude, and he that was
called Judas, one of the twelve, went before
them, and drew near unto Jesus to kiss him.
But Jesus said unto him, Judas, betrayest thou
the Son of man with a kiss? When they
which were about him saw what would follow,
they said unto him, Lord, shall we smite with
the sword ? And one of them smote the servant
of the high priest, and cut off his right ear.
And Jesus answered and said, Suffer ye thus
far. And he touched his ear, and healed him.
Then Jesus said unto the chief priests and
captains of the temple, and the elders which
were come to him, Be ye come out as against
a thief, with swords and staves? When I was
daily with you in the temple, ye stretched
" that he might redeem us from all iniquity, and purify
unto himself a peculiar people, zealous of good works.
Tit. ii. 14. Bp. Sandford.
(91.) The Gospel of this day, amongst many other
important particulars, relates the institution of the
Lord's Supper : of which the Church requires a devout

forth no hands against me : but this is your
hour, and the power of darkness. Then took
they him, and led him, and brought him into
the high priest's house. And Peter followed
afar off. And when they had kindled a fire
in the midst of the hall, and were set
down together, Peter sat down among them.
But a certain maid beheld him, as he sat
by the fire, and earnestly looked upon him,
and said, This man was also with him.
And he denied him, saying, Woman, I
know him not. And after a little while
another saw him, and said, Thou art also
of them. And Peter said, Man, I am not.
And about the space of one hour after, another
confidently, affirmed, saying, Of a truth, this
fellow also was with him ; for he is a Galilean.
And Peter said, Man, I know not what thou
sayest. And immediately, while he yet spake,
the cock crew. And the Lord turned, and
looked upon Peter ; and Peter remembered
the word of the Lord, how he said unto him,
Before the cock crow, thou shalt deny me
thrice. And Peter went out and wept bitter
ly. And the men that held Jesus, mocked
him, and smote him. And when they had
blindfolded him, they struck him on the face,
and asked him, saying, Prophesy, who is it that
smote thee? And many other things blas
phemously spake they against him. And, as
soon as it was day, the elders of the people,
and the chief priests, and the scribes, came
together, and led him into their council,
saying, Art thou the Christ ? Tell us. And
he said unto them, If I tell you, ye will
not believe: And if I also ask you, ye will
not answer me, nor let me go. Here
after shall the Son of man sit on the right
hand of the power of God. Then said they
all, Art thou then the Son of God? And
he said unto them, Ye say that I am. And
they said, What need we any further wit
ness ? for we ourselves have heard of his own
mouth. (91.)
participation from every member of proper years and
understanding at the approaching festival of Easter.
If ever our devotions can be exalted to a pitch, in any
degree worthy of those blessed mysteries ; sure it must
be then, when the repeated contemplation of our Lord's
glorious achievements for us has raised our heavy souls,
26

140

THURSDAY BEFORE EASTER.

Thursday before Easter. (92.)

The Epistle. 1 Cor. xi. 1 7.
IN this that I declare unto you, I praise you
not ; that you come together not for the bet
ter, but for the worse. For first of all, when
ye come together in the Church, I hear that
there be divisions among you ; and I partly
believe it. For there must be also heresies
among you, that they which are approved may
be made manifest among you. When ye come
together therefore into one place, this is not to
eat the Lord's Supper. For, in eating, every
one taketh before other his own supper : and
and put them on the wing. If eA'er our faith in Christ
be lively and stedfast; it is then most like to be so,
when we celebrate his conquest over death and hell, and
take courage, from the rout now given to his enemies
and ours. If ever we be touched with deep and tender
remorse, and melt into penitential tears, and heartily
abhor our faults and follies, and ourselves for them ;
sure, this will be the effect of reading, hearing, recol
lecting, our dear Redeemer's sufferings : the bitterness
of his bodily pains, the anguish of soul, and the dread
ful punishment inflicted upon sin, in his person. If
ever the love of Christ commit a holy violence upon our
hearts, " and constrain us to obedience :" when are we
so prepared to submit to, and be vanquished by it, as
now that Jesus Christ is crucified in our ears, and be
fore our eyes, for a whole week together ; and hath
thereby so fully possessed us with ideas of his most
astonishing kindness and condescension ?
So fit, so advantageous a time is this, for feeding on
the body of our Lord : so scandalous is it, not now to
" do this" in remembrance of Mm ; so much to be fear
ed, that they do not remember Christ at all to pur
pose, who refuse tMs respect to his command, his per
son, his sufferings ; and cannot be prevailed upon to re
member him in the method of his own appointing.
Dean Stanhope.
(92.) The Thursday before Easter being the day on
which our Lord washed the feet of his Disciples (as is
recorded in the second Lesson at Morning Prayer) and
commanded them to wash one another's feet, is called
in Latin dies Mandati, the day of the command, or as
we commonly speak, Mandy Thursday. This practice
was long kept up, and more especially in the monasteries.
It was intended not only to renew the memory of what
Christ had done, but to exercise a real act of charity.
After the ceremony liberal donations were made to the
poor of cloathing and of silver money, and refreshment
was given them to mitigate the severity of the fast. As
this act of our Lord was not esteemed to be sacerdotal,
the laity conceived that they had an equal right with
popes, bishops, and priests, to imitate his example of
humanity and charity. The rich and the noble, kings
and emperors, thought it an honourable distinction to
wash the feet of the poor, and more especially to dis
tribute alms.

one is hungry, and another is drunken. What,
have ye not nouses to eat and to drink in? or
despise ye the Church of God, and shame them
that have not? What shall I say to you? shall
I praise you in this ? I praise you not. For I
have received of the Lord that which also I
delivered unto you, That the Lord Jesus, the
same night in which he was betrayed, took
bread; and when he had given thanks, he
brake it, and said, Take, eat ; this is my body,
which is broken for you : this do in remem
brance of me. After the same manner also
he took the cup, when he had supped, saying,
This cup is the New Testament in my blood :
It is hardly necessary to note, that the donations
dispensed on Maundy Thursday, at St. James's, are a
continuance of this practice. It was customary in
most of the places where the ceremony was retained,
to wash the feet of twelve poor persons, that being the
number of the Apostles. The ancient Kings of England
washed the feet of a number equal to that of the years
which they had reigned. Mande signified alms or do
nations, and the basket which held the bread and silver
money was even within my j remembrance called the
Maundy -basket. In some ofthe Western counties, the
common name of a baker's basket is at this day mand,
or maund. See Spelman's Gloss.
On this day was performed the solemn ablution of the
catechumens prior to their baptism. For the choice of
this day Austin assigns a reason which would equally
serve for any other day. The washing was afterwards
laid aside.
On this day likewise Christ instituted the commemo
ration of his death. The Epistle, therefore, from St.
Paul is peculiarly suitable ; for on this day, in the an
cient Church, the Sacrament was uniformly celebrated,
as well as originally instituted. It was commonly ad-
mimstered twice, but not to the same persons ; in one
part ofthe day to such as were unable to bear long fast
ing, and in the evening to those that had fasted all the
day. Yet some dined in the evening, before they receiA'-
edthe Sacrament.
This was likewise the day on which the penitents,
who had been excluded since the beginning of Lent,
were by absolution, or reconciliation, re-admitted into
the Church. All the doors were thrown open to inti
mate that penitent offenders, whether they came from
the east or the west, from the »orth or from the south,
or from whatever quarter of the world, would be receiv
ed into the bosom of the Church, and into the arms of
divine mercy. shepherd.
The Gospel for this day is suitable to the time, as
treating of our Saviour's passion : but the Epistle is
something different, containing an account of the insti
tution of the Lord's Supper : the constant celebration
of which on this day, both in the morning and in the
evening, after supper, in commemoration of its being
first instituted at that time, rendered that portion of
Scripture very suitable to tb.e day. wheatey.

THURSDAY BEFORE EASTER.

141

this do ye, as oft as ye drink it, in remem
brance of me. For as often as ye eat this
bread, and drink this cup, ye do shew the
Lord's death till he come. Wherefore, who
soever shall eat this bread, and drink this cup
of the Lord unworthily, shall be guilty of the
body and blood of the Lord. But let a man
examine himself, and so let him eat of that
bread, and drink of that cup. For he that eat
eth and drinketh unworthily, eateth and drink
eth damnation to himself, not discerning the
Lord's body. For this cause many are weak
and sickly among you, and many sleep. For if
we would judge ourselves, We should not be
judged. But when we are judged, we are
chastened of the Lord, that we should not be
condemned with the world. Wherefore, my
brethren, when ye come together to eat, tarry
one for another. And if any man hunger, let
him eat at home ; that ye come not together
unto condemnation. And the rest will I set
in order when I come. (93.)
The Gospel. St. Luke xxiii. 1.
THE whole multitude of them arose, and
Jed him unto Pilate. And they began to ac-
(93.) With respect to two mistaken notions about re
ceiving the blessed Sacrament of the Lord's Supper,
which persons pretend to ground on this passage, it may
be remarked, 1. That the damnation, which St. Paul
speaks of, is not eternal misery, but temporal punish
ments : 2. That the unworthiness, of which he speaks,
is not, nor can it be, such as persons can be now guilty
of. It is readily allowed, that men may be under the
danger of receiving unworthily on other accounts. But
how does St. Paul proceed on this occasion ? By his
expressions in the 25th and 26th verses he abundantly
intimates that this duty ought to be performed. And
after denouncing the judgments of God against unwor
thy communicants, he exhorts them, not to consult their
safety by abstaining altogether, but by " examining and
judging themselves, and so eating of that bread and
drinking of that cup." (ver. 28.) In short, he that
comes not, and he that comes unworthily, are both in a
dangerous state : the former because he will not use
his best remedy ; the latter, because he profanes and
abuses his best remedy. And there is but one way for
both to be safe : namely, by coming as often, and as
well prepared as they can ; and then God will not fail
to forgive, and kindly to accept them.
As to the necessary preparation, it may be said, that
no ^nan who leads a good life can ever be unprepared
for the Lord's Supper; ard no man, Avho leads a bad
one, can come prepared to that or to any other Christ
ian ordinance whatever. Unpreparedness is sometimes

cuse him, saying, We found this fellow per
verting the nation, and forbidding to give tri
bute to Caesar, saying, that he himself is Christ
a king. And Pilate asked him, saying, Art
thou the king of the Jews? . And he answered
him, and said, Thou sayest it. Then said Pi
late to the chief priests and to the people, I
find no fault in this man. And they were
the more fierce, saying, He stirreth up the
people, teaching throughout all Jewry, begin
ning from Galilee to this place. When Pilate
heard of Galilee, he asked whether the man
were a Galilean. And as soon as he knew that
he belonged unto Herod's jurisdiction, he sent
him to Herod, who himself was also at Jeru
salem at that time. And when Herod saw
Jesus, he was exceeding glad ; for he was de
sirous to see him of a long season, because he
had heard many things of him ; and he hoped
to have seen some miracle done by him. Then
he questioned with him in many words ; but
he answered him nothing. And the chief
priests and scribes stood and vehemently ac
cused him. And Herod with his men of war
set him at nought, and mocked hinij and ar
rayed him in a gorgeous robe, and sent him
alledged for not communicating : by which is meant the
want of leisure to retire so many hours, or to say so
many prayers, before each communion. These are, no
question, very proper exercises, when men haAre oppor
tunities for them ; and no man can take too much pains
with himself, to afflict his soul with remorse, or to raise
his affections and devotion, on such occasions. But to
think, that by these meditations and prayers we are,
and that without them we cannot be, prepared, is rank
superstition, and an error, that draws a world of ill
consequences after it. For even those prayers, if we
hold fast any darling lust, are an abomination; an
hypocrisy that mocks God, and deludes one's own soul.
And I wish all people could be made duly sensible, that
although a " week's preparation," when such extraor
dinary addresses are added to a " conscience void of
offence toward God and toward man," may be exceed
ing well ; yet nothing can be depended upon, but a
communicating frequently and reverently ; and living,
as if we were every day to communicate, between one
opportunity and another. To cease to do evil, and
learn to do well ; to love God, and keep his command
ments ; to follow the works of our calling with indus
try ; and to provide for our families with honesty ; to
trust to God's good providence, and be content with our
condition ; to preserve unity in the Church, peace and
order in the state ; to study to be quiet, to do our own
business, and the duty of thc capacity and the relations
we stand in : to abhor uncleanness, and evil-speaking,

142

THURSDAY HUFOK.K FASTER.

again to Pilate. And the same day Pilate and
Herod were made friends together ; for before,
they were at enmity between themselves. And
Pilate, when he had called together the chief
priests, and the rulers, and the people, said
unto them, Ye have brought this man unto
me as one that perverteth the people : and be
hold, I, having examined him before you,
have found no fault in this man, touching those
things whereof ye accuse him : No, nor yet
Herod : for I sent you to him ; and lo, nothing
worthy of death is done unto him. I will
therefore chastise him, and release him. (For
of necessity he must release one unto them at
the feast.) And they cried out all at once,
saying, Away with this man, and release unto
us Barabbas : (who for a certain sedition made
in the city, and for murder, was cast in
to prison.) Pilate, therefore, willing to re
lease Jesus, spake again to them. But they
cried, saying, Crucify him, crucify him. And
he said unto them the third time, Why, what
evil hath he done ? I have found no cause of
death in him : I will therefore chastise him,
and let him go. And they were instant with
loud voices, requiring that he might be cru
cified : and the voices of them and of the chief
priests prevailed. And Pilate gave sentence
that it should be as they required. And he
released unto them him that for sedition and
murder was cast into prison, whom they had
desired : but he delivered Jesus to their will.
And as they led him away, they laid hold upon
one Simon, a Cyrenian, coming out of the
country, and on him they laid the cross, that
he might bear it after Jesus. And there fol
lowed him a great company of people, and of
women, who also bewailed and lamented him.
But Jesus turning unto them, said, Daughters
of Jerusalem, weep not for me, but weep for
yourselves, and for your children. For be
hold, the days are coming, in the which they
shall say, Blessed are the barren, and the
wombs that never bare, and the paps which
never gave suck. Then shall they begin to say
to the mountains, Fall on us ; and to the hills,
and all uncharitableness ; this is true preparation. And
he that thus communicates, though at a minute's warn
ing, will never be rejected of God, or deserve to be
condemned by men. And therefore men would do well

Cover us. For if they do these things in a
green tree, what shall be done in the dry ?
And there were also two other, malefactors,
led with him to be put to death. And when
they were come to the place which is called
Calvary, there they crucified him, and the male
factors ; one on the right hand, and the other
on the left. Then said Jesus, Father, forgive
them, for they know not what they do. And
they parted his raiment, and cast lots. And
the people stood beholding : and the rulers
also with them derided him, saying, he saved
others ; let him save himself, if he be Christ
the chosen of God. And the soldiers also
mocked him, coming to him, and offering him
vinegar, and saying, If thou be the king of the
Jews, save thyself. And a superscription also
was written over him in letters of Greek, and
Latin, and Hebrew, THIS IS THE KING
OF THE JEWS. And one of the malefac
tors, which were hanged, railed on him, say
ing, If thou be Christ, save thyself and us.
But the other answering, rebuked him, saying,
Dost not thou fear God, seeing thou art in the
same condemnation ? And we indeed justly ;
for we receive the due reward of our deeds :
but this man has done nothing amiss. And he
said unto Jesus, Lord, remember me when
thou comest into thy kingdom. And Jesus
said unto him, Verily I say unto thee, To-day
shalt thou be with me in Paradise. And it
was about the sixth hour, and there was dark
ness over all the earth until the ninth hour.
And the sun was darkened, and the vail of the
temple was rent in the midst. And when Je
sus had cried with a loud voice, he said, Fa
ther, into thy hands I commend my spirit :
and having said thus, he gave up the ghost.
Now when the Centurion saw what was done,
he glorified God, saying, Certainly this was a
righteous man. And all the people that came
together to that sight, beholding the things
that were done, smote their breasts and re
turned. And all his acquaintance, and the
women that followed him from Galilee, stood
afar off, beholding these things. (94.)
to consider this ; and, how they can answer, either liv
ing out of such a state, or neglecting the sacrament,
when they are in it. Dean Stanhope.
(94.) The case of the penitent thief, recorded in the

Good Friday. (95.)
The Collects.
ALMIGHTY God, we beseech thee gra-
Gospel of the day, is an useful subject for our reflex
ions, because sometimes made the ground of a false se
curity. For when this action comes to be thoroughly
weighed, some things will be found in it Arery extraor
dinary, some that seldom have, some that can never
have, a parallel. This man, it is probable, had never
seen or heard of Christ before ; or, if he had, it is yet
more strange, that he, who had stood out till then,
should come in to the acknowledgment of him now.
Now, when his enemies were insulting OArer him, when
his own disciples and the companions of his preaching
and miracles had forsaken him ; when they, who once
" trusted it had been he, Avho should have redeemed
Israel," despaired of Mm ; when the companion of his
wickedness was at the same time reproaching and
blaspheming him ; that he, I say, should in this loAvest
ebb of misery, and shame, and scorn, that ever the
Son of God did or could stoop to, throAv himself up
on his protection, acknowledge his kingdom, believe
him Lord of a future and better state, and the disposer
of rewards and happiness after death ; and all this upon
so surprising a conviction, "and in answer to the very
first calls of grace ; this argues so ingenuous a temper,
so noble and so bold a faith, as never was out-done, as
never can in all respects be equalled, except the same
Jesus were again to be crucified. For no man's con
version ever had, ever can have, upon other terms,
the same disadvantages and discouragements, which
this man's laboured under, and so generously over
came. Might not then St. Chrysostom, as with great force
he does, rebuke the impudence of those late penitents,
who presume to take sanctuary in this example ? Them,
who live under the ministry of the Gospel, and enjoy
both the outward calls of God's word, and the inward
solicitations of his Spirit, but turn the deaf ear contin
ually to both ? Who profess to believe a risen and glo
rified Redeemer, to expect him as their Judge, and
call Mm Lord and King, and have listed themselves in
Ms service by baptism, but pay him no degree of that
respect which this stranger did, when he had rendered
himself of no reputation, and appeared in the guise of
the vilest malefactor I This certainly shews such a
difference as must, if reflected on, convince all wilful
delayers of repentance, that they have no precedent to
produce for their confidence. Indeed, their state is as
unlike to his, as that of a conversion astonishingly
speedy and gallant, is to an obstinate backwardness and
delay : and the only part of the comparison that holds,
is that of death being at the door.
That God should communicate the assistance of his
grace very liberally, to one so disposed to close Avith
the first motions of it, as this thief, agrees with those
exalted notions of his goodness, which both reason and
revelation have given us. But what assurance can we
have from either, of his readiness to assist and bring
over those who have received it in vain ? Why should
they suppose, that a Spirit, so often driven away, will

GOOD FRIDAY. 143
ciously to behold this thy family, for which
our Lord Jesus Christ was contented to be
betrayed, and given up into the hands of wick
ed men, and to suffer death upon the cross,

be at their call whenever they please, and, by a more
than common influence, Avork in them a change, just
Avhen they come to die, which they would never be pre
vailed upon to concur with, or consent to, in the whole
course of their lives ? No, no. If these men are de
sirous to find a parallel, they have it here at hand.
The other thief, who Avent out of the Avorld railing and
reviling, is much more likely to be the true emblem of
their sad condition. He is far from being the only in
stance of a wicked creature, given up by God at his
last hour ; but the penitent thief is the only one we are
sure of, reclaimed at his last hour : and this too such
a one as cannot be drawn into consequence by any
Christian, by reason of those many circumstances, in
which it is not so much as possible for this case to agree
with that of any, who shall presume to defer his re
pentance, though but till the next hour.
Let us therefore deal fairly with ourselves, and not
read this story by halves. Let us in it contemplate the
justice of a provoked, as well as the mercy of a forgiv
ing, God. If "to-day, while it is called to-day," we
do our part ; we have a title to the consolations of this
case. If we put off from day to day, and continue to
harden our hearts ; it contains not one syllable of com
fort for us, but all we build upon it is without founda
tion. The extent of our lives we cannot, but the diffi
culties of a death-bed repentance we may, certainly
know. And, if once matters come to this pass, we
cannot be sure of the power, nay we cannot be sure of
so much as the will to repent. But supposing this also
not to be denied us, we cannot have the same assurance
of being then accepted, which this thief had. For
many things, at such a time, concur to deceive us :
and whether the good purposes, then raised in our minds,
would be stedfast and perpetual, God only can foresee.
We find by experience that many, who have resolved
well, if God grant an unexpected recovery, relapse
into their old impieties ; and do not only deceive others,
but themselves too. The only course then to be safe
and easy, is to repent so early, that the fruits may put
the sincerity of our change past any doubt. For Ave
can never have too mean a thought of doing this upon
beds of languishing, and at the approach of death.
And the most that ought to be said in favour of such a
delay, is not to pronounce it altogether desperate. But
this is a danger, which, I hope, the due observance of
this holy season Ave are now in liath delivered us from.
And, if so, then may we, with great equanimity, imi
tate our blessed Lord, in that act, which is described
in these words, (ver. 46,) "Father, into thy hands I
commend my spirit." Dean Stanhope.
(95.) This day received its name from the blessed
effects of our Saviour's sufferings, which are the ground
of all our joy, and from those unspeakable good things
he hath purchased for us by his death, whereby the
blessed Jesus made expiation for the sins of the whole
world, and, by the shedding his own blood, obtained
eternal redemption for us. Among the Saxons it was

144
who now liveth and reigneth with thee, and
the Holy Ghost, ever one God, world without
end. Amen.

GOOD FRIDAY. ALMIGHTY and everlasting God, by whose
Spirit the whole body of the Church is govern
ed and sanctified; receive our supplications

called Long Friday ; but for whgit reasons (excepting
for the long fastings and offices they then used) does
not appear.
2. The commemoration of our Saviour's sufferings
hath been kept from the very first age of Christianity,
and was always observed as a day of the strictest fast
ing and humiliation; not' that the grief and affliction
they then expressed did arise from the loss they sus
tained, but from a sense of the guilt of the sins of the
whole world, which drew upon»our blessed Redeemer
that painful and shameful death of the cross.
3. The Gospel for this day (besides its coming in
course) is properly taken out of St. John rather than
any other Evangelist, because he was the only one that
'was present at the passion, and stood by the cross
while others fled : and therefore, the passion being as
it were represented before our eyes, his testimony is
read who saw it himself, and from whose example we
may learn not to be ashamed or afraid of the cross of
Christ. The Epistle proves from the insufficiency of
the Jewish sacrifices, that they only typified a more
sufficient one, which the Son of God did as on this day
offer up, and by one oblation of himself then made upon
the cross, completed all the other sacrifices, (which
Avere only shadows of this,) and made full satisfaction
for the sins of the whole Avorld. In imitation of which
divine and infinite love, the Church endeavours to shew
her charity to be boundless and unlimited, by praying
in one of the proper Collects, that the effects of Christ's
death maybe as universal as the design of it, namely,
that it may tend to the salvation of all, Jews, Turks,
Infidels, and Hereticks.
4. How suitable the proper Psalms are to the day, is
obvious to any one that reads them With a due attention :
they were all composed by David in times of the great
est calamity and distress, and do most of them belong
mystically to the crucifixion of our Saviour ; especially
the twenty-second, which is the first for the morning,
which was in several passages literally fulfilled by his
sufferings, and, either part of it, or all, recited by him
upon the cross. And for that reason (as St. Austin tells
us) was always used upon that day by the African
Church. 5. The first Lesson for the morning is Genesis xxii,
containing an account of Abraham's readiness to offer
up his son ; thereby typifying that perfect oblation
which was this day made^. by the Son of God : which
Avas thought so proper a Lesson for this occasion, that
the Church used it upon this day in St. Austin's time.
The second Lesson is St. John xviii, which needs no
explanation. The first Lesson for the evening contains
a clear prophecy of the passion of Christ, and of the
benefits which the Church thereby receives. The sec
ond Lesson exhorts us to patience under afflictions, from
the example of Christ, who suffered so much for us.
Wheatly.
Early on the morning of this dismal day, Jesus
Christ the eternal Son of God, the prince of glory, the
heir of everlasting bliss, the promised Messiah, Avas

rudely dragged before the Jewish Sanhedrim in order
to be sacrificed to the implacable malice of Ms cruel
and blood-thirsty enemies. To preserve however the
external appearance of a trial, the Jews suborned per
sons of a profligate character to bear false witness
against him, who unluckily varying in their evidence,
the high priest had but one expedient left, which he im
mediately put in execution, by standing up in the midst
of the assembly, and adjuring the holy Jesus, in the
name of living God, to declare whether he was the
Messiah the Son of God or not. The reverence wMch
our blessed Lord paid to that sacred name, obliged him
in direct terms to answer, " That he was ; and that of
this they would be convinced, when they should see him
sitting on the right hand of his Almighty Father, and
coming in the clouds of heaven." Hereupon the high-
priest rent his clothes, and having condemned him to
death, as guilty of blasphemy, carried him to the pal
ace of Pontius Pilate the Roman governor, desiring
him to ratify their sentence, and grant them a Avarrant
for the execution of it.
When the members of tlie Sanhedrim ca me to the
governor's palace they refusedjo go into the judgment-
hall for fear of contracting some pollution, and there
fore Pilate came out unto them ; and as he understood
they had already passed sentence upon their prisoner,
he demanded to know the grounds of their accusation
against him ; but they being unwilling that their pro
ceedings should be unravelled, returned a very general
answer, that if he had not been a criminal, they should
not have brought him there. Pilate hereupon imagin
ing that the prosecution might be about some matters
relative to their religion, desired they would take back
the prisoner and judge Mm according to their own law ;
but to this they replied, that it was not permitted them
to put any man to death.
The governor perceiving by these reserved answers,
that the Jews wanted to make him the instrument of
their malice against an innocent man, absolutely re
fused to intermeddle in the affair, unless they would ex
hibit some articles of accusation against him. Being
thus hardly pushed, and knowing that Pilate was a
creature of the Roman court, and a slave to its great
ness, they alledged against our Lord, that he was guilty
of seditious practices, of dissuading the people from
paying tribute to Csesar, and of setting himself up for a
king. Pilate hearing the name of a king, thought him
self concerned to examine that point ; and therefore re
turning to the judgment hall, and seating himself upon
the tribunal, he asked Jesus, whether he was the king
of the Jews ? Which our Lord did not pretend to deny,
but then informed the governor, that his kingdom was
not of this AVorld,and therefore could give no umbrage
to the Romans ; for that had it been a temporal king
dom, his subjects and followers would certainly have
fought for him, and saved him from the hands of the
Jews. When Pilate heard that he disdained all right
to secular kingdoms, he thought he had no business to
examine into the right of his spiritual empire; and

and prayers, which we offer before thee for all
estates of men in thy holy Church, that every
member of the same, in his vocation and min
istry, may truly and godly serve thee, through
our Lord and Saviour Jesus Christ. Amen.

GOOD FRIDAY. 145
O MERCIFUL God, who hast made all
men, and hatest nothing that thou hast made,
nor desirest the death of a sinner, but rather
that he should be converted and live ; have
mercy upon all Jews, Turks, Infidels, and Her-

therefore withdrawing from the court into the vestibu-
lum, where the Jews were impatiently expecting a rat
ification of their sentence, he contrary to their hopes
plainly told them, that he found nothing worthy of death
in him.
Enraged at this disappointment, the chief-priests and
elders grew extremely clamorous, representing our
Lord as a turbulent mover of the people, and charging
him with having spread seditious principles through all
Galilee and Judea, even to Jerusalem. Pilate under
standing he was a Galilean, and consequently under
Herod's jurisdiction, took this opportunity of remitting
Mm to Herod, who was no less proud of the honour done
him by Pilate, than glad of having his curiosity grati
fied ; as having heard much of our Saviour's fame, he
expected to see some miracle performed by him, but
found himself sadly disappointed : for though the Jews
still pursued him with their clamorous accusations, and
Herod in hearing the cause asked him several ques
tions, yet could he not obtain a single answer ; which
made the Tetrarch look upon him as an insignificant
despicable person, and having therefore committed him
to the insults and derision of his guards, who used him
with the utmost indignity, he sent him back again to
Pilate. Our Lord being thus remanded back, Pilate address
ed himself to the priests and rulers of the people, tell
ing them, "That though they had brought this man
before him as a seditious person, and a seducer of the
people, yet upon examination he could not find him
guilty of any of the crimes laid to his charge ; and
this was not his opinion only, but Herod's also, who,
though a more competent judge of the affair, had no
way signified that his crimes were capital ; and there
fore instead of taking away his life, he proposed a less
er punishment, such as scourging him, and then letting
him go. But this lenity was so disagreeable to their
enraged temper, that they peremptorily demanded his
execution, saying, crucify him, crucify him. Pilate
still tender of shedding innocent blood, expostulated
the matter with them, desiring to know what evil he
lead done; but this only rendered them more importu
nate for a speedy execution.
In this dilemma the governor had one expedient left
to save Jesus, and which he thought would not fail of
success. Every passover he was obliged by a certain
custom to pardon one criminal whom the Jews should
nominate ; and therefore when the people came to so
licit their usual favour, he proposed two persons
to them, Barabbas, a notorious malefactor, and who
had been guilty of murder, and Jesus, who Avas called
Christ ; not in the least doubting but that the populace,
whom he knew was better inclined to our Lord than
their rulers, would have preferred an innocent man be
fore a person guilty of so many crimes. Herein how
ever he Avas much mistaken, for the people at the insti

gation of their priests, and others in authority, request
ed that the favour might be granted to Barabbas. —
Whereupon the Governor desiring to know what he
was to do with the person whom they called Christ,
they unanimously cried out, crucify him, crucify him ;
and as he still persisted in his innocence, and proposed
some lighter punishment, they began to redouble their
clamours, and in the most peremptory and tumultuous
manner demanded that he might be crucified.
The Governor in the mean time received a message
from his wife, desiring him by no means to condemn
the innocent person who was there before him, because
she had that night suffered many things in a dream
concerning him : this made Pilate the more earnest to
release him, or, at least to spare his life; and, there
fore, in hopes of pacifying the people's rage, he order
ed Mm to be scourged. The soldiers who were to do
this, thinking it not enough to execute the governor's
orders, took Jesus into the common hall, when strip
ping him of his own cloaths, they put a loose purple
coat about him for a robe; a wreath of thorns upon
his head for a crown ; and a reed in his hand for a scep
tre ; and then saluted and derided him with a sham
profession of allegiance. After this they spit in his
face, smote him on the cheek, and struck him over the
head with his fantastic sceptre ; and then leading him
to a pillar, where they tied him fast, they proceeded to
scourge him with such unrelenting cruelty, that his ten
der flesh was torn in pieces, and the very pavement
crimsoned with his most precious blood.
In this piteous plight Pilate, in hopes of moving the
compassion of the people, ordered him to be brought
forth, and when he appeared, said unto them, beliold the
man! — behold this dismal spectacle of suffering inno
cence ! But so far were they from melting at so deplor
able a sight, that they raised their cries still louder and
louder for his crucifixion ; and when the governor still
insisted on his innocence, wehave a law, said they, and
by our law he ought to die because he made himself the
Son qf God.
These last words raised some terror in Pilate, and
gave him great uneasiness ; for taking them in such a
sense as a heathen might well put on them, he began to
apprehend, that if he should proceed to pass sentence
upon him, be might destroy not only an innocent per
son, but possibly some hero or demi-god,and commit an
act both of impiety and injustice. He therefore return
ing with Jesus to the judgment-seat again, began to en
quire into his origin and pedigree ; but as it was no
part of our Saviour's intention to escape death, he
thought it not proper to say any thing in his own justi
fication ; until his silence having given the governor
some offence, (insomuch that he reminded him that his
life or death depended upon him) he replied that he could
not have any power over him, were it not permitted him
from above, and tlmt, therefore, they who had delivered

146
eticks ; and take from them all ignorance,
hardness of heart, and contempt of thy
word ; and so fetch them home, blessed Lord,
him up, had the greater sin to answer for. This reply
made Pilate still the more desirous to release him,
which the Jews perceiving, found out an expedient to
work upon his fears, since they could not divest him of
his pity ; in short, they plainly told him, that if he did
not punish a man who set himself up for a king, he was
an enemy to the Emperor ; a menace which he who
well knew the jealous temper of his master Tiberi
us, and how easily a misrepresentation of his proceed
ings might prove his ruin, had not the courage to with
stand; and therefore he ordered Jesus to be brought'to
his public tribunal, which stood in a paved place called
Gabatha, and before he gave sentence he called for
water, and washing his hands, declared solemnly be
fore all the people, that he was innocent of the blood qf
this just man, and that they must answer for it: where
upon the multitude impiously replied, His blood be on
us and on our children .' an imprecation black as hell,
aud which is still verified upon their posterity.
Barabbas being now released and Jesus condemned
to the cross, the soldiers and officers, after they had re
peated their former insults and indignities, and laid an
heavy cross upon his shoulders, led him away to his
crucifixion ; but when they came to the gate of the city,
his strength was so entirely exhausted, that he was no
longer able to stand under his burthen, whereupon they
compelled one Simon, a Cyrenian, to bear it the rest of
the way.
Among the vast throngs of people that attended his
execution, there were many, especially of the female
sex, who could not behold so dismal a spectacle without
expressing the highest grief and lamentation ; which
when our Saviour observed, he lifting up his face, all
pale with pain, and disfigured with blood, said unto
them, Weep not for me, but weep for yourselves and for
your children ; for the days are coming in the which they
shall say, blessed are the barren and the wombs thai nev
er bare, and the paps which never gave suck; in the
which ye shall call on the mountains to fall on you, and
the fulls to cover you, that, by a sudden destruction, ye
may escape the lingering calamities of famine and fear,
and the horrors of a thousand deaths.
Thus was the holy Jesus conveyed out of the city to
the place of execution, called Golgotha ; a place diffi
cult of ascent, eminent for the publication of shame,
and notorious for its pollution and impurity. Here the
soldiers having stripped off his cloaths, nailed him to
the cross ; and, to add a further degree of ignominy to
his punishments, crucified him between too common
malefactors. But to make some amends for this, Pi
late ordered an inscription to be fixed on his cross,
written in Hebrew, Greek, and Latin, the three gene
ral languages then in vogue, in the following words ;
Jesus of Nazareth, the king op the Jeavs;
which the high priest endeavoured to prevail on him to
alter ; but, either out of spite to them who had forced
him upon an unjust act, or, out of honour to our Lord,
whom he knew to be a righteous person, he positively
refused to do it.

GOOD FRIDAY. to thy flock, that they may be saved among
the remnant of the true Israelites, and be
made one fold under one Shepherd, Jesus

"*" As soon as our Lord was fixed on the cross, the four
soldiers, who were his executioners, fell to dividing the
poor spoil of his garments. His mantle they cut into
four pieces, and took each of them one ; but for his
coat, which was of one entire piece, wove without seam,
they cast lots, and therein fulfilled the famous prophecy
of the Psalmist. While the meek and immaculate
Lamb of God thus hung upon the cross, languishing
under the most exquisite torments, several people of
different denominations, and almost every common
passenger insulted his misery, presuming that a person
reduced to that low condition, could never be the prom
ised Messiah : but all the reply which he made to their
reviling, was a gracious petition to his heavenly father,
that, in respect of their ignorance, and confirmed pre
judice against him, he would be pleased to overlook
their barbarous treatment, and to pardon their provok
ing blasphemies. Nay, of the two malefactors who
were crucified Avith him, one of them mocked him in
the same gross manner ; but the other of them gene
rously rebuked his companion for insulting the innocent,
and upbraiding a person who suffered undeservedly ;
and then looking upon Jesus with a noble reliance, and
most unparelleled faith, he humbly intreated him to re
tain some remembrance of him when he came into his
kingdom ; to wliich our Lord returned him, this most
gracious promise of speedy felicity, To day shalt thou
be with me in Paradise.
During these melancholy transactions, the whole
frame of nature began to be changed ; the sun with
drew his light ; the stars appeared : and there was dark
ness over the face of the whole earth, from the sixth un
til the ninth hour. Men's hearts began now to relent,
and instead of their former insults, they stood in silent
expectation of the issue. The patient sufferer continu
ed all this while meek and silent, though languishing
under the greatest agonies ; till, at last, oppressed with
inconceivable torments, and deprived of the comforta
ble assistance of his divine nature, he broke out into
this passionate exclamation, Elohi, Elohi, lama sabach-
thani? i. e. My God, My God, why hast thou forsaken
me? Soon afterwards he said, I thirst; whereupon one
of the soldiers immediately dipped a sponge in vinegar,
and fixing it upon a reed applied it to his lips ; which
he had no sooner tasted, than knowing that all the
types and prophecies concerning him were now fulfilled,
his heaArenly father's wrath appeased, and the great
work of man's redemption fully accomplished, he said,
it is finished, and boAving his head gave up the ghost.
Thus did the great Saviour of the world, to deliver
us from the wrath to come, and to purchase eternal re
demption for us ; to give us a perfect pattern of pa
tience and resignation to the will of God, and of all
those Christian virtues which are necessary to qualify
us for receiving the precious benefits of his expiation.
Let us then upon this annual commemoration of his ex
quisite sufferings, duly reflect upon the great evil of sin,
which we are apt to make so light of, and the infinite
love of our dear Redeemer, who suffered such torments

GOOD FRIDAY.

147

Christ our Lord, who liveth and reigneth with
thee and the Holy Spirit, one God, world
without end. Amen.
The Epistle. Heb. x. 1.
THE law having a shadow of good things to
come, and not the very image of the things,
can never, with those sacrifices which they
offered year by year continually, make the
comers thereunto perfect. For then, would
they not have ceased to be offered ? because
that the worshippers, once purged, should have
had no more conscience of sins. But in those
sacrifices there is a remembrance again made
of sins every year. For it is not possible that
the blood of bulls and of goats should take
away sins. Wherefore, when he cometh into
the world, he saith, Sacrifice and offering thou
wouldest not, but a body hast thou prepared
me : In burnt-offerings and sacrifices for sin
thou hast had no pleasure : Then said I, Lo, I
come (in the volume of the book it is written
of me) to do thy will, O God. Above, when
he said, Sacrifice, and offering, and burnt-offer
ings, and offering for sin, thou wouldest not,
neither hadst pleasure therein, which are offer
ed by the law ; Then said he, Lo, I come to
do thy will, O God. He taketh away the first,
that he may establish the second. By the
which will we are sanctified, through the offer
ing of the body of Jesus Christ once for all.
And every priest standeth daily ministering
and offering oftentimes the same sacrifices,
which can never take away sins. But this man,
and inexpressible anguish to purchase eternal salvation
for us. Let us carefully remember that the good things
of this life are not so valuable, nor the evils of it so
considerable as we are apt to imagine, when the best
man that ever lived was so destitute of the common com
forts and conveniences of human life, and shared so
largely in the sufferings and afflictions of it : That the
favour of God is not to be measured by outward prosper
ity, nor his wrath by temporal affliction, since the
greatest sufferer that ever was, was tlie only begotten
Son of God. Let us studiously endeavour to testify
the power of Christ's death, by crucifying the old man,
and destroying the whole body of sin ; not glorying
save in the cross of Christ, by which the world is cru
cified unto us, and we unto the world. Let us learn to
bear the calamities of this life with patience and resig
nation to the will of God, and not despond under the
sharpest trials, because our blessed Saviour has pur
chased for us the gifts of his Holy Spirit, a most power-

after he had offered one sacrifice for sins, for
ever sat down on the right hand of God ; from
henceforth expecting till his enemies be made
his footstool. For by one offering he hath per
fected for ever them that are sanctified : where
of the Holy Ghost also is a witness to us : for
after that he had said before, This is the cove
nant that I will make with them after those
days, saith the Lord ; I will put my laws into
their hearts, and in their minds will I write
them ; and their sins and iniquities will I remem
ber no more. Now, where remission of these
is, there is no more offering for sin. Having,
therefore, brethren, boldness to enter into the
holiest by the blood of Jesus, by a new and
living way, which he hath consecrated for us
through the vail, that is to say, his flesh ; and
having an high priest over the house of God ;
let us draw near with a true heart, in full as
surance of faith, having our hearts sprinkled
from an evil conscience, and our bodies washed
with pure water. Let us hold fast the pro
fession of our faith without wavering ; (for he
is faithful that promised ;) and let us consider
one another to provoke unto love, and to good
works ; not forsaking the assembling of ourselves
together, as the manner of some is ; but exhort
ing one another : and so much the more, as ye
see the day approaching. (96.)
The Gospel. St. John xix. 1 .
PILATE therefore took Jesus, and scourged
him. And the soldiers platted a crown of
thorns, and put it on his head, and they put
ful principle of resolution, and is himself touched with
a feeling of our infirmities, having been in all points
tempted like as we are, yet without sin. Let us, there
fore, make all the returns to him we are able of love
and gratitude, sacrifice all that is dear to us in the de
fence of truth, and the propagation of his honour, and
extend universal charity to all mankind, because while
we were enemies to God, Christ died to obtain peace
and reconciliation for us. G. Naleson.
(96.) The apostle, having, in the Epistle for this day,
set forth the excellency, the extent, the end, and the all-
sufficiency of Christ's death, in all Avhich it vastly ex
ceeds all the sacrifices and expiations under the law,
which were but so many types and faint representations
of this great propitiatory sacrifice under the Gospel,
infers from thence the following useful lessons.
1. " Let us draw near Avith a true heart, in full as
surance of faith, having our hearts sprinkled from an
evil conscience, and our bodies washed with pure
27

148

GOOD FRIDAY.

on him a purple robe, and said, Hail, King
of the Jews ! and they smote him with
their hands. Pilate therefore went forth
again, and saith unto them, Behold, I bring
him forth to you, that ye may know that
I find no fault in him. Then came Jesus
forth, wearing the crown of thorns, and the
purple robe. And Pilate saith unto them,
Behold the man. When the chief priests
therefore and officers saw him, they cried
out, saying, Crucify him, crucify him. Pi
late saith unto them, Take ye him, and cru
cify him ; for I find no fault in him. The
Jews answered him, We have a law, and by
our law he ought to die, because he made
himself the Son of God. When Pilate there
fore heard that saying, he was the more afraid ;
and went again into the judgment-hall, and
saith unto Jesus, Whence art thou ? But Jesus
gave him no answer. Then saith Pilate unto
him, Speakest thou not unto me ? Knowest
thou not that I have power to crucify thee,
and have power to release thee? Jesus an
swered, Thou couldest have no power at all
against me, except it were given thee from
above; therefore he that delivered me unto
thee hath the greater sins. And from thence
forth Pilate sought to release him; but the
water," (Heb. x. 22;) that is, let us serve God with a
sincere and unfeigned worship, with a firm persuasion
of finding acceptance with him, having our souls puri
fied from all inward pollution, and our bodies cleansed
from all outward defilement. The expression of
" sprinkling the heart from an evil conscience" alludes
to a custom under the law, where he, that had touched any
unclean thing, was to be sprinkled by the priest before
he entered the congregation; and "the body's being
washed with pure water" alludes to thelaver of regen
eration under the Gospel, where baptized persons are
Avashed from their original corruption. And both ex
pressions imply, that CMist's sacrificing himself for us
should engage us to the greatest purity both of soul and
body, which must be therefore' observed by all, that
would receive any benefit by the shedding of his Mood.
2. " Let us hold fast the profession of the faith with
out wavering, for he is faithful that hath promised ;"
(ver. 23.) that is, let us be constant to the faith of a cru
cified Saviour, and be as ready to profess it with the
mouth, as to confess it in the heart. Let no tempta
tions either of .prosperity or adversity shake our belief
of him, or make us in the least waver in it ; but rather
let us say with St. Paul, " We preach Christ crucified,
though it be a stumbling-block to the Jews, and to the
Greeks, foolishness." Whatever dangers and discour
agements then we may meet with, let us ever own and

Jews cried out, saying, If thou let this man go,
thou art not Caesar's friend : Whosoever maketh
himself a King, speaketh against Caesar. When
Pilate therefore heard that saying, he brought
Jesus forth, and sat down in the judgment-
seat, in a place that is called the Pavement,
but in the Hebrew, Gabbatha. And it was
the preparation of the passover, and about the
sixth hour : and he saith unto the Jews, Be
hold your King. But they cried out, Away
with him, away with him, crucify him. Pi
late saith unto them, Shall I crucify your
King ? The chief priests answered, We have
no king but Caesar. Then delivered he him
therefore unto them to be crucified : and they
took Jesus, and led him away. And he, bear
ing his cross, went forth into a place called
the place of a skull, which is called in the
Hebrew Golgotha ; where they crucified him,
and two other with him, on either side one,
and Jesus in the midst. And Pilate wrote a
title, and put it on the cross ; and the writing
was, JESUS OF NAZARETH, THE KING
OF THE JEWS. This title then read many
of the Jews ; for the place where Jesus was
crucified was nigh to the city; and it was
written in Hebrew, and Greek, and Latin.
Then said the chief priests of the Jews to Pi-
put our trust in a dying Saviour ; for he hath promised
to stand by those that stand firm to their profession,
and we may safely depend upon his fidelity, for he is
faithful that hath promised.
3. Let us " consider one another, to provoke unto
love, and to good works :" (ver. 24.) that is, let the
sense of Christ's love, in dying for us, kindle in our
breast the most ardent flames of love towards him, and
likewise to one another, whom he hath made partakers
of the benefits of his death. Let us call upon each other,
to express this love by all the acts of duty and thank
fulness, abounding in the Avorks of piety and charity,
knowing that " Christ gave himself for us, to redeem
us from all iniquity, and to purify to himself a peculiar
people, zealous of good works."
Lastly, Let us "not forsake the assembling ourselves
together, as the manner of some is, but exhort one an
other, and so much the more, as we see the day ap
proaching :" (25.) that is, let us not leave the publick
congregations of Christ's Church, appointed to cele
brate the praises of our Redeemer, to hear his word,
to receive his holy sacraments, and jointly to offer up
our prayers and thanksgivings unto him. To neglect
these, is a degree of apostacy and defection from him,
and therefore let us exhort one another, to keejj to them,
and the rather, because the day of reckoning is at hand.
Dr. Hole,

GOOD FRIDAY.

149

late, Write not, The King of the Jews ; but
that he said, I am the King of the Jews. Pilate
answered, What I have written, I have writ
ten. Then the soldiers, when they had cru
cified Jesus, took his garments, (and made four
parts, to every soldier a part) and also his coat :
now the coat was without seam, woven from
the top throughout. They said therefore
among themselves, Let us not rend it, but cast
lots for it whose it shall be : that the Scripture
might be fulfilled, which saith, They parted
my raiment among them, and for my vesture
they did cast lots. These things therefore the
soldiers did. Now there stood by the cross of
Jesus, his mother, and his mother's sister,
Mary the wife of Cleopas, and Mary Mag
dalene. When Jesus, therefore, saw his
mother, and the disciple standing by whom
he loved, he saith unto his mother, Woman,
behold thy son. Then saith he to the disciple,
Behold thy mother. And from that hour
that disciple took her unto his own home.
After this, Jesus knowing that all things were
now accomplished, that the Scripture might
be fulfilled, saith, I thirst. Now there was
(97.) The service of the Church hath brought us
down to the last act of our Saviour's sufferings, amHthe
particular manner of his expiring on the cross, as ex
pressed in the 30th verse of the Gospel for the day,
" He bowed his head, and gave up the ghost." The
phrase implies such a dissolution and actual separation
of the soul and body, as every common man undergoes,
when he dies. But herein is a remarkable difference,
that what is in other men the effect of necessity, was in
Jesus a voluntary act, and the effect of his own free
choice. Such was the decease of our blessed Redeemer :
so voluntary and intirely his own : so wise and wonder
ful in every circumstance : so victorious even in that part
of it, by which his enemies thought him vanquished : so
full of matter, so full of comfort is that dying word of
the blessed Jesus, importing that all the prophecies in the
Old Testament concerning Christ Avere accomplished,
that all the types and figures concerning him in the
Jewish law were fulfilled, that all the great work of
man's redemption, and every thing necessary for recon
ciling sinners to their incensed God, was exactly and
punctually performed : so justly might he then, so joy
fully may every Christian now, cry out, "Itis finished."
Hence we perceive how it came to pass, that this
death was an act so noble and generous in itself, and so
exceedingly beneficial to us. For therefore, is it a
meritorious, because not only an invaluable, but a
willing, sacrifice. Therefore was this act of obedience
so well pleasing to his Father : because, even in the
most difficult and painful instances, it proceeded not
from constraint, but from full consent and free choice.

set a vessel full of vinegar ; and they filled a
spunge with vinegar, and put it upon hyssop,
and put it to his mouth. When Jesus, there
fore, had received the vinegar, he said, It is
finished : and he bowed his head, and gave up
the ghost. The Jews, therefore, because it
was the preparation, that the bodies should not
remain upon the cross on the sabbath-day,
(for that sabbath-day was an high day) besought
Pilate that their legs might be broken, and
that they might be taken away. Then came
the soldiers and brake the legs of the first, and
of the other which was crucified with him.
But when they came to Jesus, and saw that
he was dead already, they brake not his legs.
But one of the soldiers with a spear pierced
his side, and forthwith came thereout blood
and water. And he that saw it bare record,
and his record is true : and he knoweth that
he saith true, that ye might believe. For
these things were done, that the Scripture
should be fulfilled, A bone of him shall not
be broken. And again another Scripture
saith, They shall look on him whom they
pierced. (97.)
Upon this account his loAre to wretched man is so un
speakably tender and great; because it was in his
power to have refused the giving us such costly proofs
of his kindness. At the same time by such chosen and
cheerful submission to die for our sakes our Lord hath
set us a pattern, how we ought to behave ourselves to
Mm, in return for such marvellous compassion and love :
that Ave should think nothing too much to do, nothing
too generous to suffer, for a saviour, who of his own ac
cord and mere grace hath done and suffered so much for us.
The proper use of this week's devotions is, to inflame
our affections, to quicken our endeavours, to arm us
with patience, to encourage our perseverance to the
end : to put us in mind, that we, like him, can only then
lay down our heads with comfort, when we can say,
" It is finished :" when Ave measure our life, not by the
length and number of our days, but by the business and
design of it. No death can be hasty or unseasonable,
which comes when a man hath satisfied the ends he
lived for. No life is long which determines, before the
purposes of living are made good, and its work done :
but happy, happy they, who, after the most distressed,
the most laborious, the most despised instances of their
virtue, can sing this song of triumph to themselves : that
they have been faithful in their charge, and done Avhat it
was their duty to do. If suchpartake in the afflictions,
and reproaches, and death of their Saviour, they shall
assuredly be recompensed, by partaking in his resur
rection. And when they give up the ghost, shall im
mediately " enter into the joy of" this " their" crucified
" Lord." Dean Stanhope.

150

EASTER-EVEN.

Easter-Even. (98.)
The Collect.
GRANT, 0 Lord, that as we~are baptized
into the death of thy blessed Son (99.) our
Saviour Jesus Christ, so by continual morti
fying our corrupt affections, we may be buried
with him ; and that through the grave and
gate of death we may pass to our joyful resur
rection, for his merits, who died, and was
buried, and rose again for us, thy Son Jesus
Christ our Lord. Amen.
The Epistle. 1 St. Peter, iii. 17.
IT is better, if the will of God be so, that
ye suffer for well-doing, than for evil-doing.
For Christ also hath once suffered for sins, the
(98.) This eve was in the ancient church celebrated
with more than ordinary devotions, with solemn Avatch-
ings, with multitudes of lighted torches both in their
churches and their own private houses, and with a gen
eral resort and confluence of all ranks of people. All
which was designed as a forerunner of that great light,
" the Sun of righteousness," Avhich, the next day, arose
upon the world. The Church of England hath laid
these ceremonies aside, but provides for the religious
exercise of her members by calling them together to
meditate upon our Saviour's death, burial, and descent
into hell. Wheatly.
This day, like Good Friday, Avas by the earliest
Christians celebrated with extraordinary devotion and
mortification. It was always esteemed by the Church,
as the first Vigil of the year, both in point of dignity
and antiquity. From the third century the fast was in
dispensable and rigid, being protracted always to mid
night, sometimes to the cock-crowing, and sometimes to
the dawn of Easter day ; and the whole of the day and
the night was employed in religious offices and observ
ances. Among other ceremonies was the administration of
baptism to the catechumens. The time between our
Lord's death and resurrection Avas thought a convenient
season for the celebration of public baptism, because it
represented our passage by baptism from the death of
sin to the life of righteousness.
The Gospel Avith sufficient appropriation to the occa
sion, gives the narrative of Christ's body being de
posited in the grave, and of the chief priests placing a
watch over it ; and the Epistle (which at the reforma
tion was selected in preference to the passage which
with some additional verses constitutes our Epistle on
Easter Sunday) treats of Christ's suffering, death and
resurrection, and towards the conclusion, of the efficacy
of baptism.
The Collect which was composed (and in my opinion
Avith great felicity of expression) in 1661, is consonant
to the subject of the Epistle and Gospel. Till the last
review there was no proper Collect for Easter Eve, for
which I can assign only these reasons. Of the various

just for the unjust (that he might bring us to
God) being put tp death in the flesh, but quick
ened by the spirit : by which also he went
and preached unto the spirits in prison ; which
sometime were disobedient, when once the
long-suffering of God waited in the days of
Noah, while the ark was a preparing ; wherein
few, that is, eight souls, were saved by water.
The like figure whereunto, even Baptism, doth
also now save us (not the putting away the
filth of the flesh, but the answer of a good con
science towards God) by the resurrection of
Jesus Christ : Who is gone into heaven, and
is on the right hand of God ; angels, and au
thorities, and powers, being made subject unto
him. (1.)
Collects for this day that appear in the Missals some
were improper, and none were thought worthy to be re
tained : and before the era just mentioned, the revisers,
as well as the compilers of our book, had omitted to
compose a Collect. shepherd.
The Collect reminds us of our conforming to Christ's
death by being baptized into it, and likewise of our con
forming to his resurrection by mortifying our corrupt
affections, of which the apostle speaks, (Rom. vi. 3, 4,
5 :) whence Ave are taught to pray that we may pass
through the grave to a joyful resurrection for the merits
of our Saviour. The Epistle is designed to make us
conformable to Christ, as well in his sufferings as in
his glory. The Gospel gives us a relation of his burial,
with the circumstances that attended it. Dr. Hole.
(99.) The phrase, taken from Rom. vi. 3, seems to
be used here by the Church, to signify our spiritual
death unto sin, wliich she declares in her Catechism to
be part of the inward and spiritual grace of baptism.
And our continuing in the mortification of our sins is
our spiritual burial together with Christ here men
tioned. Dr. Bennet.
The phrase, " by continual mortifying our corrupt
affections," is inaccurate. It ought to be, " by the
continual mortifying of," or, " by continually mortify
ing," our corrupt affections. Bp. Lowth.
Bishop Lowth also comments upon similar grammat
ical inaccuracies in the Collects for Whitsunday, and
St. John the Baptist's day, as they stand in the English
Book. These were corrected by our American Re
viewers. The error in the Collect for Easter Even
was probably overlooked by them. t. c. b.
(1.) The Epistle for the day, like the day itself,
presents to our minds two differing views. The one,
a retrospect upon our dying ; the other, a most com
fortable prospect upon our risen Lord. With regard
to the former, we are, by his example, excited to pa
tience in our sufferings, even when those sufferings are
extreme and unjust. With regard to the latter, we
are informed, that our Lord returned to life, by virtue
of that eternal Spirit, which, long before his incarna
tion, strove with sinful men, by seasonable instrm>

EASTER-EVEN.

151

The Gospel St. Matt, xxvii. 57.
WHEN the even was come, there came a
rich man of Arimathea, named Joseph, who
also himself was Jesus' disciple : He went to
Pilate, and begged the body of Jesus. Then
Pilate commanded the body to be delivered.
And when Joseph had taken the body, he
wrapped it in a clean linen cloth, and laid it
in his own new tomb, which he had hewn out
in the rock ; and he rolled a great stone to the
door of the sepulchre, and departed. And there
was Mary Magdalene, and" the other Mary,
sitting over against the sepulchre. Now the
tions and warnings, to prevent the dismal consequences
of a God provoked to anger. The inefficacy of Avhich
good office brought destruction upon all the old world,
except one obedient family, by the sweeping of a de
luge, dreadful and general, as the impieties that had
let it in upon them.
The deliverance we likewise learn from hence, to
have been a figure of the sacrament of baptism ; as the
ark, containing Noah and his family, was a figure of
the Church. None were then preserved, whom that
ark did not bear upon the water ; in like manner, it is
by -baptism, and in the Church only, that men can now
be ordinarily saved, from their sins here, and ever
lasting death hereafter. The efficacy of this "sacra
ment is however ascribed not to the outward element
applied to the body, but to the inward disposition of the
mind, in them, who are received by it into this spirit
ual ark. This disposition is to be expressed, by de
clarations of the party's willingness to enter into cov
enant with God, and to expect salvation upon the terms
of the Gospel : a part of baptism so necessary, that it
does not appear, that it anciently was, or that it ever
ought to be, administered without such declaration.
And therefore such consent is rightly demanded of all
baptized persons ; expected from all of years and dis
cretion to be given by themselves ; accepted for infants
by the charity of the church, from sureties in their
name ; but required to be personally ratified by them
selves, in the too much neglected rite of " confirma
tion ;" at a time when they are capable of contracting
for their part of this covenant.
The salvation, attained by thus entering into cov
enant with God, is most rightfully ascribed here to our
Lord's resurrection. That being the evidence, that
the sins he died for were fully expiated, and that im
mortality was restored to the nature, in which he died.
The release of our surety was, in all reasonable con
struction, an acknowledgment, that our debt was fully
satisfied : and a sufficient foundation for the firmest
faith in the " merits of Him, who died, and was buried,
and rose again for us,"
But faith alone, we know, is not sufficient. Every
important article of the Christian religion ought to
have a powerful influence upon our practice. And
therefore neither do Ave consider, norbelieAe, our Lord's

next day that followed the day of the prepara
tion, the chief priests and Pharisees came to
gether unto Pilate, saying, Sir, we remember
that that deceiver said, while he was yet alive,
After three days I will rise again. Command
therefore that the sepulchre be made sure un
til the third day, lest his disciples come by
night, and steal him away, and say unto the
people, He is risen from the dead ; so the last
error shall be worse than the first. Pilate said
unto them, Ye have a watch ; go your way,
make it as sure as you can. So they went and
made the sepulchre sure, sealing the stone,
and setting a watch. (2.)
burial aright, unless that also be imitated and drawn
into example. And, because this is what every one
engages for, when he enters into covenant with Christ
by baptism ; therefore every Christian is said to be
" buried, and to rise Avith him," in that holy sacra
ment. Let us then look upon ourselves in the circum
stances, wherein Christ is represented this day. Dead
to our trespasses and sins, as he was to the world ;
buried, as he was ; to shew, there are no remains of
our former wicked life in us. As he died once only, to
return no more to corruption ; so let our repentance,
and the forsaking of our sins, be without any wilful
relapse. And, as he rose again to live for ever, so let
us enter upon a new course, to last as long as ourselves
doiipon earth, and to be perfected by a glorious and
blessed immortality in heaven. Dean Stanhope.
(2.) It is worth our observation, that the evangelists
are not more circumstantial in any particular, relating
to our blessed Saviour, than in that part Avhich concerns
his burial. This seems to be done, not so much for the
sake of any consequence that action is of, considered
apart by itself ; as for the service it does to the proof
of some things, which Avent before and followed after
it. For the two great points of the Christian religion
being the death and the resurrection of Jesus Christ,
it was necessary that all possible conviction should be
given to the world, of these two most important pas
sages. Were Ave not well assured of his being really
dead, we could not be certain that an atonement was
made for the sins of the Avorld ; and, had we any rea
sonable ground to doubt the truth of his resurrection,
we could not depend upon that atonement being ac
cepted. Now what the Holy Spirit hath thought fit to
record of his burial, is so ordered, as to leave no just
suspicion, either that our Lord's body was not actually
dead, or that the same body, which so died, was not
actually restored to life again. This is what the Gos
pel of the day gives very full evidence of ; especially
when compared with its parallel texts in the other
evangelists : in all of which the account of the per
sons concerned, the manner of treating Ms body, and
the place where it was laid, all contribute great strength
to those two most important articles of the Christian
faith, the death and resurrection of our Lord. Hence
Ave see why the Christian Church hath been so careful,

152

Easter-Day. (3.)

51 At Morning Prayer, instead qf tlie Psalm (O come let
us sing, &c.) these anthems shall be sung or said. (4.)
CHRIST our passover is sacrificed for us ;
therefore let us keep the feast ;
Not with the old leaven, neither with the
leaven of malice and wickedness; but with
to insert into her creeds and solemn confessions of faith
this burial of Christ, as well as his crucifixion, death,
and resurrection ; because this hath so close a connex
ion with those other fundamental doctrines, that we
must have wanted a great and very substantial part of
the evidence, both of his being dead, and of his rising
again, had we not unquestionable assurances of his
being buried. Dean Stanhope.
(3.) Very early in the primitive Church, there was
a controversy about the time of keeping Easter, the
Asiatic keeping their's upon the same day Avith the
Jewish Passover. The other Churches kept their Eas
ter upon the Lords-day following the Jewish Passover.
This method was approved and confirmed in the great
orcumenical council of Nice, assembled by the empe
ror Constantine. Thus, though they disputed about
the time of celebration, they had no sort of doubt of
the necessity of celebrating this grand festival ; nay
indeed, it hath by the Church in all ages, been de
servedly celebrated with greater solemnity than any
other festival whatsoever, as being instituted in com
memoration of the most signal act of our Lord here
upon earth, and the completion of our redemption by
it. Before this most important miracle, the disciples
began to entertain doubts and scruples : the Church
Avas not only dispersed but destroyed, and none left
Avho would own their belief in a crucified Saviour. The
apostles Avere fled. The women prepared spices for
his body, now lying in the grave, as not expecting it
should rise again. The Jews triumphed over his af
flicted disciples, as having defeated their hopes, and
overthrown their pretences. At this time, and in this
state of things, our Lord rose from the dead, and shew
ed himself alive to his apostles, and several others,
by many infallible proofs, being seen qf them forty days,
and speaking of the things pertaining tq the kingdom
of God. The sacred writers make mention of twelve
different appearances, and intimate that he was seen
oftener. He conversed with them, gave answers to
their questions ; he eat and drank Avith them, to shew
that his body was a real one ; and when they suspected
Avhat they saw might be a spirit, he bid them handle
him and see ; for a spirit hath not flesh and bones as
you see me have. He submitted likewise to the close
examination of his scrupulous apostle Thomas. To
suppose them deceived then in the article of our Sa
viour's resurrection, you must suppose the absence of
all their senses ; for they saw, heard, felt, and con
versed with him. A man rising from the dead is an
object of sense, and can give evidence of his being
alive, as well as any other man in the world can give.
So that the resurrection, considered as a fact to be
proved by evidence, is as plain as any other fact : it

EASTER-DAY. the unleavened bread of sincerity and truth.
1 Cor. v. 7.
CHRIST being raised from the dead, dieth

no more; death hath no more dominion over
him. For in that he died, he died unto sin once ;
but in that he liveth, he liveth unto God.
Likewise reckon ye also yourselves to be
requireth no greater abilities, than that the persons
attesting, be able to distinguish between a man dead
and a man alive ; a point in which every man living
admits himself a judge. To the witness of friends, we
may add that of enemies, which in all cases is allowed
to be of great weight. The soldiers, who were em
ployed by the Jews to watch the sepulchre, plainly saw
the effects of the divine power which accompanied his
resurrection, although being astonished and confounded
at such unusual appearances, they did not Avell per
ceive it, or perhaps Avere not suffered by their fears,
to stay till Christ should proceed out of the sepulchre.
They felt the earthquake, which removed the stone
rolled to the mouth of the sepulchre ; they saw the coun
tenance of an angel like lightning, and his raiment
white as snow ; upon wliich they did quake, and be
came as dead men ; and running into the city, shewed
to the chief priests all the things that were done.
The angels and heavenly host had, before, joined
with men in celebrating the nativity of Christ, and
here- concurred in witnessing his resurrection. The
women presently after the resurrection, coming to the
sepulchre, and looking there for the body of their be
loved master, found there two angels in white, sitting,
one at the head, the other at the feet, where the body
of Jesus had lain, who said to them, why seek ye the
living among the dead ? He is not here, but is risen.
But lest we should imagine friends, enemies, angels,
the report of sense so oft times repeated, to have been
deceived in the opinion of our Saviour's resurrection,
God himself hath been pleased to confirm the truth of
it, and set his seal to it. This he hath done, not only
hy his holy Spirit comforting, enabling, and encour
aging the apostles, in preaching the mystery of Christ's
resurrection ; but also in confirming the testimony with
concurrent miracles. All those evidences at once unit
ing, in confirmation of this important article of our faith,
must surely exclude all possibility of doubt.
Let us next take a short view of some of the princi
pal advantages that arise to Christians, from the cer
tainty bf this astonishing miracle. From hence Ave de
rive the most convincing proof of our Lord's person
and the certainty of his doctrine. The death of Christ
shewed him to be truly man : but it was his resurrec
tion that declared him to be truly God : to that, there
fore, he at all times refers, as the last and greatest
proof of his divine mission. This was the only sign he
would give to the Jews, demanding a confirmation of
his authority, that, as Jonas was three days and three
nights in the whale's belly, so the Son of man should be
three days antPthree nights in the heart of the earth. Up
on this he fixed the expectation of his disciples and his
hearers ; and by this he was to establish the truth of

Easter-day.

153

dead indeed unto sin ; but alive unto God
through Jesus Christ our Lord. Rom. vi. 9.
CHRIST is risen from the dead, and be
come the first fruits of them that slept.
his doctrine, and the divinity of his person, beyond all
contradiction. By the resurrection of Christ we are assured, that
we also shall rise again : Christ has promised his dis
ciples, that Avhere he Avas, there they should be also.
When therefore he rose from the dead, and ascended
into an incorruptible state of glory, they then raised
their hopes, and conceived full assurance of immortali
ty. Till then, mankind had found, by long experience,
that there was no redemption from the grave ; and by
this alone should be convinced, that their nature was
capable of immortality, or that God would confer it on
them. They might perceive, in the person of Christ,
the dissolution of death, the capacity of their nature,
and the favour of God ; and then, considering their
own relation to Christ, might hope to partake of the
same glory. That they; also, should rise again, to
an inheritance incorruptible and undefiled, and that
fadeth not away, reserved in heaven for them.
Well might the primitive Christians celebrate this
glorious festival with such acts of joy as they did ; for,
upon this day, the emperors were Avont, by their im
perial orders, to release prisoners, unless they were
detained for heinous crimes. And all the rest of the
people, both of clergy and laity, strove to contribute
largely and liberally to the poor ; that such as begged
relief might be able to receive, when the common foun
tain of our mercies was remembered : and herein they
are fit patterns for our imitation. Neeson" .
Let us therefore, from the commemoration of our
SaA'iour's resurrection, establish ourselves in the belief
of his holy religion ; let us rise from the death of sin
to the life of righteousness, that being qualified by the
graces of God's holy Spirit, we may be meet to be ac
counted children of the resurrection. Let us live con
stantly under a lively sense of that happiness he has
completely purchased for us by his rising from the
dead ; and learn to set our affections on things above,
knowing that when this earthly tabernacle shall be dis
solved, we have a house not made with hands, eternal
in the heavens. G. Naeeson.
This was the birth day of our Saviour in his state
of glory and exaltation, as his nativity was his birth
day to his state of humiliation. It was anciently call
ed "the great day," and "the feast of feasts:" being
by eminence " the day which the Lord hath made,"
(Ps. cxviii. 24 :) for the Fathers unanimously expound
that passage of this day, and therefore with them, as
with us, that psalm was always part of the office of the
day. For the antiquity of the observation of this day
innumerable authors might be produced : hut the mat
ter is not at all controverted. L'Estrange. This is the
highest of all feasts, saith Epiphanius : this day Christ
opened to us the door of life, being the first fruits of
those that rose from the dead : whose resurrection Avas
our life; for he rose again for our justification. Rom.
iv. 25. Bp. Sparrow.
From the old Saxon word "oster," signifying "to

For since by man came death, by man came
also the resurrection of the dead.
For as in Adam all die ; even so in Christ
shall all be made alive. 1 Cor. xv. 20.
rise," we call it Easter-day, or the day of the resur
rection. Wheatly.
In the ancient Church, at least from the fourth cen
tury, the paschal solemnity lasted fourteen days, that
is, during the week before Easter Day, and the Aveek
after it. After Christianity had become the establish
ed Religion in the Roman Empire, Vaiek-tinian- and
Theodosius, by. what they called indulgence, and
Avhat we should denominate an act of grace, pardoned
and released, at this season, all criminals and prison
ers ; excepting only those, Avho had either abused for
mer indulgencies, or had committed crimes that were
deemed unpardonable ; such as murder, incest, and trea
son. This regulation was adopted by Justinian, in
serted in his Code, and consequently became a stand
ing laAV of the empire. Of their paschal indulgencies,
or acts of grace, exercised at Easter, Chrysostom,
Ambrose, and many of the Fathers make repeated and
honourable mention.
When Feavian, Bishop of Antioch, interceded with
Theodosius for that city, which in consequence of the
seditious practices of some of its inhabitants, had incur
red the imperial displeasure ; he employed among oth
er arguments, Avhat logicians call argumentum ad hom-
inem, an argument drawn from the Emperor's oavii
practice. " You, in honour of the paschal festival,
send letters throughout the world, commanding the
prisons to be opened, and the prisoners to be released.
In one letter you Avere pleased to add, I wish I could
recall those who have been already put to death." And
against Vaientiniajt himself, Avho at the instigation
of his mother, an Arian, had at this season consented
to the imprisonment of some Catholic Bishops, Am
brose employs the same argument, by Avay of aggra
vating the Emperor's offence. Among the old ecclesi
astical historians it is a common and true remark, that
"As the Church at this season absolved excommunicate
penitents, so the Emperors loosed the bonds of those,
Avho for their offences had been cast into prison."
At this festival it was likewise customary for private
individuals to perform acts of mercy and benevolence
to their fellow creatures. Masters^ for instance, fre
quently granted freedom to their slaves ; and that there
might be no impediment thrown in the way of an act,
becoming the celebration of this festival, the laws by
which every other legal process was suspended, ex
pressly ordained, that all men might grant manumiss
ion to their slaves, and should be at liberty to do what
ever was necessary, for the due accomplishment of that
end. Another instance of their charity was liberality
to the poor, to whom valuable presents were at this
season made by the rich. The Emperor Constan-
tine, in imitation of our Saviour's benificence, was ac
customed, as Eusebius relates, as soon as Easter morn
appeared, to open a benificent hand to all nations, and
peoples, making to all rich presents. For these three
acts of humanity, commonly exercised at Easter, the
Fathers, among other reasons, assign the following :

154

EASTER-DAY.

The Colled.
ALMIGHTY God, who through thine only
begotten Son Jesus Christ hast overcome death,
(5.) and opened unto us the gate of everlast
ing life ; we humbly beseech thee, that as, by
thy special grace preventing us, (6.) thou dost
put into our minds good desires ; so by thy con
tinual help we may bring the same to good ef
fect, through Jesus Christ our Lord, who liveth
and reigneth with thee and the Holy Ghost,
ever one God, world without end. Amen.
" The Emperors release prisoners, to imitate, as far as
may be, the example of their Lord, who delivered all
from the bondage of sin. Our Lord set at Liberty all
that were under the poAver of death : his servants imi
tating his mercy, loose men from their temporal and
Arisible bonds, having no power to release them from
those which are spiritual and invisible. To shew char
ity, by giving to slaves freedom, and to the poor libe
ral alms ; is suitable to tho celebration of that festival
which brought general freedom from slavery, and uni-
versal liberty to mankind : and what can be more pro
per than to make the heart of the poor rejoice, when
we recollect our natural poverty, and remember the
common fountain of all mercies." (Eusebius.)
In the Morning office for the day, instead of the usual
invitatory Psalm, three appropriate anthems are recit
ed. The proper Morning Psalms are ii. lvii. cxi. The
first of these is an inauguration hymn, which in its
mystical sense, treats of the opposition raised against
Christ's kingdom, his victory, Resurrection, and exalt
ation. The lviith, composed on account of David's es
cape from Saul, represents Christ's Resurrection from
the grave : and the cxith, is a Psalm of praise and
thanksgiving to God, for all his works, and more espe
cially for having sent Redemption to his people, by the
death and resurrection of Christ.
The Psalms for Evening song, are cxiii. cxiv. cxviii.
The first praises God on account of his power, glory,
and mercy, in redeeming man, and making the Gentile
Church a fruitful parent of children, and the mother of
ns all. The cxivth celebrates the Exodus of Israel
from Egypt, a figure of our Redemption from sin and
death ; it likewise praises the Lord for the extraordi
nary manifestations of his power and his loAre to thc
Church. The cxviiith is a sacrifice of praise and
thanksgiving for deliverance and victory. The 22d
verse is, in the New Testament, twice expounded of
the Resurrection of Christ, and the whole may be con-
aidered, as a triumphant hymn on occasion of his Res
urrection and our own. Shepherd.
(4.) In the primitive times the Christians of all
Churches on this day used this morning-salutation,
" Christ is risen;" to which those, who were saluted,
answered, " Christ is risen indeed :" or else thus,
" and hath appeared unto Simon ;" a custom still re
tained in the Greek Church. And our Church, sup
posing us as eager of the joyful news as they were, is
loth to withhold from us long the pleasure of express-

The Epistle. Col. iii. 1.
IF ye then be risen with Christ, seek those
things which are above, where Christ sitteth on
the right hand of God. Set your affection
on things above, not on things on the earth :
For ye are dead, and your life is hid with
Christ in God. When Christ, who is our Ufe,
shall appear, then shall ye also appear with him
in glory. Mortify therefore your members

which are upon the
cleanness, inordinate

earth ; fornication, un-
affection, evil concupi-

ing it ; and therefore as soon as the Absolution is pro
nounced, she begins her office of praise with anthems
proper to the day, encouraging her members to call up
on one another " to keep the feast ; for that Christ our
Passover is sacrificed for us, and is also risen from the
dead, and become the first fruits of them that slept." &c.
Wheatly.
Paraphrase of the anthems.
1. Christ our paschal Lamb is sacrificed for us, lefr
us, therefore, keep a feast as well as the Jews, not with
the leaven of the Jewish law, (i Cor. v. 7 ;) nor with
that leaven of malice and wickedness which our Saviour
taxes the Pharisees with, (Matt. xvi. 6; Mark viii. 15;)
but with the unleavened bread of sincerity and true
piety, which becomes the excellent professions of us
Christians. 2. Christ being risen from the dead, cannot die now
any more, as having conquered death by his divine
power, and as being gone to heaven, a place where
death hath no dominion ; for, forasmuch as it was re
quisite for him to die once, to satisfy for the sins of the
world, so the once dying of such a Person was abund
antly sufficient to make satisfaction for the sins of all
men : and forasmuch as now he liveth, he liveth for
ever, in the eternal glory of the Godhead ; therefore
I would have you improve this truth for your edification.
Be you likewise dead unto sin, and have no manner of
perception or relish of its pleasures ; and, by living a
divine and spiritual life, live unto God, and, as much
as may be, partake of the heavenly pleasures even in
this world.
3. Christ is risen from the dead, and, as under the
Levitical law, the crop Avas sanctified by the first fruits
offered to God, (Lev. xxiii. 10 ;) so is Christ, as it were,
tlie first fruits of all those, who, having been dead, rise
up to eternal life; for since, by the man Adam, death
came upon all men, so, by Christ made man, shall all
men rise again Avith their bodies. Dr. Nicholls.
(5.) God is said to "have OArercome death through
our Saviour," because he has resolved, that, for the
sake of our Saviour, those, who die, shall be raised
again, and, their bodies being reunited to their souls,
shall live for ever. By these means God has for the
same reason " opened unto us the gate of everlasting
life;" for we could not have lived everlastingly, if
Christ had not died for us. Dr. Bennet.
(6.) To "prevent" in old English signifies "to go
before ;" and in tMs passage We are admonished that

EASTERDAY.

155

scence, and covetousness, which is idolatry :
for which thing's sake the wrath of God cometh
on the children of disobedience. In the which
ye also walked sometime, when ye lived in
them. (7.) The Gospel. St. John xx. 1.
THE first day of the week cometh Mary
Magdalene early, when it was yet dark, unto
the sepulchre, and seeth the stone taken away
from the sepulchre. Then she runneth and
cometh to Simon Peter, and to the other dis
ciple whom Jesus loved, and saith unto them,
They have taken away the Lord out of the
sepulchre, and we know not where they have
laid him. Peter therefore went forth, and
the grace of God precedes our good desires*; without
which we should have no power "to do good works
pleasant and acceptableto God." t. c. b.
(7.) The Epistle for tTiis day is designed to enforce
the duties and virtuous dispositions which are natural
consequences of the belief of a Saviour, risen from the
dead. Whom when we consider as now in full possession
of immortality, living and reigning in heaven, in human
nature, his happiness is the pledge of all theirs, who
partaking of that nature, shall perform the conditions
left upon them, as necessary to qualify them for par
taking in the same happiness also. Of these the apos
tle mentions two, which do indeed include all the rest.
1. " The setting our affections on things above." The
second thing, Avhich is truly in order to the former,
is an effectual subduing of those lusts and inordinate
appetites, wMch, above all tilings, obstruct that hea
venly temper of mind.
It may here therefore be remarked, that as our first
entrance into coArenant witli God by baptism, (which is
an emblem of our Lord's death and resurrection,) is the
spiritual birth of a Christian, so a conscientious perse
verance in the obedience, there covenanted for, is his
spiritual life. Both wMch we most truly acknowledge to
proceed^om the "dwelling" of that "Spirit in us,
which raised Christ from the dead." Rom. viii. 11.
And, if besides we reflect on the numbers, who in the
primitive. Church were received by that sacrament,
which, at this festival yearly, began to be most solemn
ly administered, and whereunto the preceding fast of
Lent was a solemn preparation ; these things, laid all
together, may suffice to set the wisdom of the Church
above any just exception, in appointing a Collect, not
only pious and useful, but alluding, and by no means
foreign, to the subject of the day. Dean Stanhope.
(8.) As no truth is of more importance to the Christ
ian religion than the resurrection of Christ, so none
had greater care taken to strengthen the belief of it.
The testimony of angels, of disciples, of women, of
numbers of people, the conversation of forty days, the
testimony of the elements themselves, the earth trem
bling and quaking, as if in pangs and travail to dis-

that other disciple, and came to the sepulchre.
So they ran both together ; and the other dis
ciple did outrun Peter, and came first to the
sepulchre ; and he stooping down and looking
in, saw the linen clothes lying, yet went he
not in. Then cometh Simon Peter following
him, and went into the sepulchre, and seeth
the linen clotKes lie ; and the napkin that was
about his head not lying with the linen clothes,
but wrapped together in a place by itself.
Then went in also that other disciple which
came first to the sepulchre, and he saw, and
believed. For as yet they knew not the
Scripture, that he must rise again from the
dead. Then the disciples went away again
unto their own home. (8.)
charge this neAv birth, the testimony of others, whose
bodies appeared in the holy city ; nay, the testimony of
the most inveterate enemies of Christ; for even the
Jews themselves, by advancing so incredible a story, as
that of his disciples stealing him away, do in effect con
fess and corroborate a truth, which they so very weakly
endeavour to destroy.
A consideration of these particulars may satisfy every
Christian, what a firm foundation his faith stands upon,
and may put all its enemies to confusion. But, unless
we do something more than argue for our Saviour's
resurrection, it had been the same thing to us, if he had
never risen at all. The second lesson for this morn
ing's service, and the Epistle for the day, teU us large
ly, what use is to be made of this article. That owning,
and being baptized into the belief of it, implies our
being conformed to the likeness of what our Saviour
hath done ; that we must rise with him, and prove that
we do so, by " setting our affection on things above ;
that, as Christ was raised from the dead by the glory of
the Father, so we should also walk in newness of life ;
that, as he died to sin once, and now liveth unto God,
so Ave should reckon ourselves dead unto sin, but alive
unto God ; alive like him, over whom the law of sin
and death hath no more dominion, and who returned not
a second time to corruption." Col. iii. 1, 2 ; Rom. vi.
4. 9. 10. 11. Let us remember then, that Christ is
risen; but let us remember withal, that they only will
have comfort of his rising, who are thus risen with him.
The great revolution of the whole world, its second and
better creation to immortality, began this day. But,
if we have no part in it, by reformation and a neAV life,
we are of all men most miserable. Our prince arid
king hath overcome indeed " the sharpness of death :
but it is to believers" only that " he hath opened the
kingdom of heaven." And such believers are only
they, who prove their faith by their works.. And to
those he hath given a sure comfort. Such a one, as
" neither tribulation nor distress, nor even death" it
self can rob them of. For, since their "Redeemer
liveth, they are certain, that though, after their skin,
Avorms destroy this body, yet there will come another
28

156

MONDAY IN EASTER-WEEK.

Monday in Easter-Week. (9.)
The Collect.
ALMIGHTY God, who through thine only
begotten Son Jesus Christ hast overcome death,
and opened unto us the gate of everlasting life ;
we humbly beseech thee, that as, by thy special
grace preventing us, thou dost put into our
minds good desires ; so by thy continual help
we may bring the same to good effect, through
Jesus Christ our Lord ; who liveth and reign
eth with thee and the Holy Ghost, ever one
God, world without end. Amen.
For the Epistle. Acts x. 34.
PETER opened his mouth, and said, Of a
truth I perceive that God is no respecter of
persons : but in every nation he that feareth
him and worketh ¦ righteousness, is accepted
with him. The word which God sent unto
the children of Israel, preaching peace by Je-
day, when in their flesh they shall see God." Rom. A'iii.
35*. 38 ; Job xix. 25, 26. Whom God grant us to be
hold and to see ourselves, that is, for our own unspeak
able and everlasting happiness, through Jesus Christ
our Lord. Amen. Dean.Stanhope.
The occasion of this week's solemnity was principally
intended'for the expressing of our joy for our Lord's res
urrection. But among the ancients there was another
peculiar reason for the more solemn observation of this
week. For except in cases of necessity they adminis
tered baptism at no other times than Easter and Whit
suntide ; at Easter, in memory of Christ's death and
resurrection, (correspondent to which are the two parts
of the Christian life, represented in baptism " dying
unto sin," and "rising again unto newness of life;")
and at WMtsuntide, in memory of the apostles being
then " baptized with the Holy Ghost and with fire,"
and of their having themselves at that time baptized
three thousand souls ; this communication of the Holy
Ghost to the apostles being in some measure represent
ed and conveyed by baptism. 'After these times, they
made it part of their festivity, the week following, to
congratulate the access of a new Christian progeny :
the new-baptized coming each day to Church in white
garments, with lights before them, in token that they
had now laid aside their works of darkness, and were
become the children of light, and had made a resolution
to lead a new, innocent, and unspotted life. At Church,
thanksgivings and prayers were made for them, and
those that were at years of discretion (for in those times
many such came in from heathenism) were instructed
in the principles and ways of Christianity : but after
wards, when most of the baptized were infants, and so
not capable of such solemnities, this custom was alter-

sus Christ; (he is Lord of all:) that word, I
say, ye know, which was published through
out all Judea, and began from Galilee, after the
baptism which John preached : How God
anointed Jesus of Nazareth with the Holy
Ghost, and with power; who went about
doing good, and healing all that were oppress
ed of the devil: for God was with him. And
we are witnesses of all things which he did,
both in the land of the Jews, and in Jerusa
lem ; whom they slew, and hanged on a tree.
Him God raised up the third day, and showed
him openly ; not to all the people, but unto
witnesses chosen before of God, even to us,
who did eat and drink with him after he rose
from the dead. And he commanded us to
preachy unto the people, and to testify that it is
he who was ordained of God to be the Judge
of quick and dead. To him give all the
prophets witness, that through his name, who
soever believeth in him, shall receive remission
of sins. (10.)
ed, and baptism administered at all times of the year,
as at the beginning of Christianity. Wheatly.
(9.) All this week, which we call Easter-week, was
anciently kept holy ; but above others these two days
were most observed. In some particulars the whole
interval between Easter and Pentecost was honoured
with an esteem equal to the Lord's day. L'Estrange.
To shew the great solemnity of the Easter festival the
Church has set apart the two following days after Sun
day, for the exercise of religious duty : to the end that
Ave might have leisure to confirm our faith in the grand
article of our Saviour's resurrection, and to exert our
devout affections in all those happy consequences that
are deducible from it. Nelson.
(10.) In this speech of St. Peter, the apostle gives an
account of the word and preaching of our Lord, and
also of his resurrection from the dead ; " Hiu££od rais
ed up the third day, and shewed him openly ; not to all
the people, but unto witnesses chosen before of God, even
to us, who did eat and drink with him after he^rose from
the dead." But, it may be said, why not to all the
people ? Would not so publick a display of the miracle
be more convincing, and free from all suspicion of fraud ?
Perhaps it might : but neither had the Jews, who re
jected a long series of publick miracles, which were
continued even while our Lord hung on the cross, any
right to prescribe conditions for their believing the res
urrection; nor is there wanting a sufficient body of evi
dence to establish this beyond all power of the gainsay-
er and unbeliever ; as will appear from these few con
siderations. Although Christ did not appear to all the people after
his resurrection, yet they wanted not convincing proof
that he was risen. " The chief priests and Pharisees

MONDAY IN EASTER-WEEK.

157

The Gospel. St. Lukexxiv.'l3.
BEHOLD, two of his disciples went that
same day to a village called Emmaus, which
was from Jerusalem about threescore furlongs.
And they talked together of all these things
which had happened. And it came to pass,
that while they communed together, and rea
soned, Jesus himself drew near, and went with
them. But their eyes were holden, that they
should not know him. And he said unto
them, What manner of communications are
these that ye have one to another, as ye walk,
and are sad? And one of them, • whose name
was Cleopas, answering, said unto him, Art
thou only a stranger in Jerusalem, and hast
not known the things which are come to pass
there in these days ? And he said unto them,
What things ? And they said unto him, Con
cerning Jesus of Nazareth, who was a prophet
mighty in deed and word, before God and all
the people: And how the chief priests and
our rulers delivered him to be condemned to
death, and have crucified him. But we trust
ed that it had been he who should have re
deemed Israel : and beside all this, to-day is
the third day since these things were done.
Yea, and certain women also of our company
made us astonished, who were early at the sep-
came together unto Pilate, saying, Sir, we remember
that that deceiver said, while he was yet alive, after
three days I will rise again : command, therefore, that
the sepulchre be made sure, lest his disciples come by
night, and steal him away, and say unto the people he
is risen from the dead ; so the last error shall be worse
than the first. Pilate said unto them, Ye have a watch ;
go your way, make it as sure as ye can. So they went,
and made the sepulchre sure, sealing the stone, and
setting a watch." This attention and vigilance are
remarkable, and shew the extreme caution of those sa
gacious enemies to prevent all possibility of fraud, in
the followers of Christ. But finding that the body had,
notwithstanding all their care, disappeared from the
sepulchre, and that the guard, having seen an angel,
had become like dead men, they resort to the very con
duct which they affected to condemn, to fraud and sub
ornation of false witnesses. For, when some of the
watch came to the city, and sheAved the chief priests
what was done, they gave money to the soldiers, de
siring them to say, that while they slept his djjpples
had stolen him away ; and promising to secure them
against punishment from the governour. This strange
proceeding speaks fully for itself; and like many other
impostures ends in its own confusion. For, out of their
great zeal to prove the charge, they make the soldiers

ulchre ; and when they found not his body,
they came, saying, that they had also seen
a vision of angels, which said that he was
alive. And certain of them who were
with us went to the sepulchre, and found it
even so as the woman had said ; but him they
saw not. Then he said unto them, O fools,
and slow of heart to believe all the prophets
have spoken ! ought not Christ to have suffer
ed these things, and to enter into his glory ?
And beginning at Moses and all the prophets,
he expounded unto them in all the Scriptures,
the things concerning himself. And they
drew nigh unto the village whither they went :
and he made as though he would have gone
further: But they constrained him, saying,
Abide with us ; for it is towards evening, and
the day is far spent. And he went in to tarry
with them. And it came to pass, as he sat at
meat with them, he took bread, and blessed it,
and brake, and gave to them. And their eyes
were opened, and they knew him, and he van
ished out of their sight. And they said one to
another, Did not our heart burn within us,
while he talked with us by the way, and while
he opened to us the Scriptures ? And they rose
up the same hour, and returned to Jerusalem,
and found the eleven gathered together, and
them that were with them, saying, The Lord
proAre too much : they bring their testimony to a fact,
which in the same breath they declare to have happened
while they slept. Compare this deliberate system of
fraud, this readiness in contriving, and assurance in
upholding a palpable and odious lie, with the reluctant
assent of our Lord's disciples, with their candid account
of their own slowness of conviction, with the simplicity
and integrity of the whole narrative ; and you will on
the one hand, discover the father of lies too successful
with that unhappy nation ; and, on the other, be led to
adore the God of truth for thus manifesting himself by
such plain and evident signs. Again, The apostles,
Avho were witnesses of the resurrection, had, upon the
death of their Master, and before this event took place,
given up all for lost, and nearly consigned themselves
to despair. Even his OAvn predictions ofthe event seem
to have been forgotten, or little relied upon. The first
revival of their hopes was occasioned by his resurrec
tion : and, as this change cannot be otherwise account
ed for, so neither were they at all likely to be deceived
in a matter about which they were at first very incredu
lous, and in which they had seA^eral opportunities to be
satisfied. Above all, they could not fancy themselves
endued with the gift of various tongues to preach, and
other miraculous powers to confirm, this doctrine. The
people, therefore, who were Avitnesses to these things,

158

TUESDAY IN EASTER-WEEK.

is risen indeed, and hath appeared unto Simon.
And they told what things were done in the
way, and how he was known of them in break
ing of bread. (11.)
Tuesday in Easter-Week.
The Collect.
ALMIGHTY God, who through thine on
ly begotten Son Jesus Christ hast overcome
death, and opened unto us the gate of everlast
ing life ; we humbly beseech thee, that as, by
thy special grace preventing us, thou dost put
into our minds good desires ; so by thy contin
ual help we may bring the same to good ef
fect, through Jesus Christ our Lord ; who liv
eth and reigneth with thee and the Holy Ghost,
ever one God, world without end. Amen.
For the Epistle. Acts xiii. 26.
MEN and brethren, children of the stock
of Abraham, and whosoever among you fear-
eth God, to you is the word of this salvation
sent. For they that dwell at Jerusalem, and
their rulers, because they knew him not, nor
yet the voices of the prophets which are read
every sabbath-day, they have fulfilled them in
condemning him. And though they found
no cause of death in him, yet desired they Pi
late that he should be slain. And when they
could not have had a higher degree of evidence : no,
not even in the sight of our Lord himself. So that the
purpose of God in shewing him only to chosen persons,
and through them spreading a knowledge of the resur
rection to the rest of the world, was amply sufficient
for the conviction of all honest minds, which alone are
Avorthy to be satisfied. Others would not be persuaded,
though one rose from the dead, and were actually seen
by them. Dr. Stack.
(11.) From the narrative contained in this day's Gos
pel, in which our Lord discourses of the necessity of
the death and resurrection of the Messiah, we may
learn, as he taught the two disciples, not to take an es
timate of the counsels of God by the designs of men ; for
God by ways contrary to human judgment brings to
pass the purposes of his eternal providence. The glo
ries of Christ were not made pompous by human cir
cumstances : his kingdom was spiritual : he was to
enter into felicity through the gate of death : he refused
to do miracles before Herod, and yet did them before
the people : he confuted his accusers by silence; and
did not descend from the cross, when they offered to be
lieve in him, if he would, but left them to be persuaded

had fulfilled all that was written of him, they
took him down from the tree, and laid him in
a sepulchre. But God raised him from the
dead: And he was seen many days of them
which came up with him from Galilee to Je
rusalem, who are his witnesses unto the people.
And we declare unto you glad tidings, how that
the promise which was made unto the fathers,
God hath fulfilled the same unto us their chil
dren, in that he hath raised up Jesus again ; as
it is also written in the second Psalm, Thou
art my Son, this day have I begotten thee.
And as concerning that he raised him up from
the dead, now no more to return to corrup
tion, he said on this wise, I will give you the
sure mercies of David. Wherefore he saith
also in another Psalm, Thou shalt not suffer
thine Holy One, to see corruption. For David,
after he had served his own generation, by the
will of God, fell on sleep, and was laid unto
his fathers, and saw corruption : But he, whom
God raised again, saw no corruption. Be it
known unto you therefore, men and brethren,
that through this man is preached unto you the
forgiveness of sins : And by him all that be
lieve are justified from all things, from which
ye could not be justified by the law of Moses.
Beware, therefore, lest that come upon you
which is spoken of in the prophets, Behold,
ye despisers, and wonder, and perish: fori
work a work in your days, a work which you
by greater arguments of his power, the miraculous cir
cumstances of his death, and the glories of his resurrec
tion : and by walking in the secret paths of the divine
counsels hath commanded us to adore his footsteps, to
admire and revere his wisdom, to be satisfied with all
the events of providence, and to rejoice in him, if by af
flictions he makes us holy, if by persecutions he sup
ports and enlarges Ms Church, if by death he brings us
to life. Provided we arrive at the communion of his
felicities, we must let him choose the Avay : it being
sufficient that he is our guide, and our support, and
" our exceeding great reward." For therefore Christ
preached to the two disciples going to Emmaus the
way of the cross, and the necessity of that passage, that
the wisdom of God might be glorified, and the conject
ures of man ashamed.
2. Whilst his discourse lasted, they knew him not;
but in the breaking of bread he discovered himself.
For he*turned their meal into a sacrament, and their
darkness to light : and, having to his sermon added the
sacrament, opened all their discerning faculties, the eyes
of their body, and their understanding too : to repre
sent to us, that, when we are blessed with the opportu-

THE FIRST SUNDAY AFTER EASTER.

shall in no wise believe, though a man declare
it unto you. (12.)
The Gospel. St. Luke xxiv. 36.
JESUS himself stood in the midst pf
them, and saith unto them, Peace be unto
you. But they were terrified and affrighted,
and supposed that they had seen a spirit. And
he said unto them, Why are ye troubled, and
why do thoughts arise in your hearts ? Behold
my hands and my feet, that it is I myself:
handle me, and see ; for a spirit hath not flesh
and bones, as ye see me have. And when he
had thus spoken, he showed them his hands
.and his feet. And while they yet believed
¦ not for joy, and wondered, he said unto them,
Have ye here any meat ? And they gave him
a piece of broiled fish, and of an honey-comb.
And he took it, and did eat before them. And
he said unto them, These are the words which
mties of both those instruments, we Avant no exterior as
sistance to guide us in the way to the knowing and en
joying of our Lord. Bp. Jeremy Taylor.
(12.) This discourse affords a correct notion of St.
Paul's preaching. He is addressing those who were
belieAers of the Jewish law, and therefore founds his
argument in the early history of their nation, as St.
Peter and St. Stephen, for the same reason, had done
before him. From the tendency of the JeAvish dispen
sation, and the express language of the prophets, he
deduces the necessary arid actual appearance of the
Saviour Jesus. " Men and brethren, children of the
stock of Abraham, and whosoever among you feareth
God, (that is, native Jews and devout Gentiles,) to you
is the word of this salvation sent ;" an expression ac
cording with our Saviour's own declaration, that "re
pentance and remission of sins should be preached in
his name" among " all nations, beginning at Jerusa
lem." A summary of our Lord's death and resurrec
tion is next recited; and a suitable application made.
Then follows the grand conclusion to which both the
law and the prophets had only been preparatory. " Be
it known unto you, therefore, men and brethren, that
through this man is preached unto you the Ibrgiveness
of sins." The justification of man by the faith of
Christ, in opposition to the " works of the law," or
any human works, is the doctrine of St. Paul, and the
true doctrine of the Church. "By him all that believe
are justified from all things from which ye could not be
justified by the law of Moses." Neither the puri
fications of the Jewish Law, nor the merits of man,
however applied, will be effectual to man's salvation.
The one may be preparatory to that happy state, and
the other a genuine fruit of faith ; but, as a meritori
ous cause, we must rely solely on the sacrifice of Christ.
" The law made nothing perfect, but it was the bring
ing in of a better hope." Therefore, the same apos
tle says in another place, " a man is justified by faitli

159
I spake unto you, while I was yet with you,
that all things must be fulfilled which were
written in the law of Moses, and in the Proph
ets, and in the Psalms, concerning me. Then
opened he their understanding, that they might
understand the scriptures ; and said unto them,
Thus is is written, and thus it behoved Christ
to suffer, and to rise from the dead the third
day ; and that repentance and remission of sins
should be preached in his name among all na
tions, beginning at Jerusalem. And ye are
witnesses of these things.
The first Sunday after Easter. (13.)
The Collect.
ALMIGHTY Father, who hast given thine
only Son to die for our sins, and to rise again
for our justification ; grant us so to put away
without the deeds of the law ;" a faith productive of
every blessed, every sanctifying grace. The apostle
concludes this discourse with a solemn warning taken
from one of their own prophets, and calculated to make
avdeep impression on their minds. " Behold, ye de-
spifers, and wonder, and perish ; for I work a work in
your days, a work which ye shall in no wise believe,
though a man declare it unto you," though it be laid be
fore you, in the plainest manner, supported by the
clearest and most uncontrovertible evidence.
This passage evidently refers to the approaching ruin
of the Jewish people ; and this solemn admonition leads
to this important conclusion, that the only way, by
Avhich a Jew might secure himself from being involved
in this national evil, was by embracing Christianity.
This indeed is the way, the only way by which all tem
poral evils may be avoided : at least it is the way by
Avhich they may be converted to real and substantial
blessings. Happy shall we be if the application of this passage
does not rest upon ourselves ! for, though the Jewish
veil may not be upon our hearts, yet the darkness of in
iquity, and the impenetrable darkness of infidelity, may
spread themselves over many souls, even in the bright
est region of the Sun of righteousness. That this may
not be our case, let us pray, in the language of our Lit
urgy, that " God, who did teach the hearts of his faith
ful people, by sending to them the light of his Holy
Spirit, would grant us by the same Spirit to have a
right judgment in all things, and evermore to rejoice
in his holy comfort, througli the merits of Jesus Christ
our Saviour, Avho liveth and reigneth with him, in the
unity of the same Spirit, one God, world without end.
Amen." Brewster.
(13.) The Octaves of the principal feasts were in the
ancient Church particularly observed, and on them was
commonly repeated some part of the service of the fes
tival. Thus till the last Review, the Collect used on

160
the leaven of malice and wickedness, that we
may always serve thee in pureness of living
and truth, through the merits of the same thy
Son Jesus Christ our Lord. Amen. .
The Epistle. 1 John v. 4.
WHATSOEVER is born of God, over
cometh the world ; and this is the victory that
overcometh the world, even our faith. Who
is he that overcometh the world, but he that
believeth that Jesus is the Son of God ? This
is he that came by water and blood, even Jesus
Christ ; not by water only, but by water and
blood ; And it is the Spirit that beareth wit
ness, because the Spirit is truth. For there are
three that bear record in Heaven, the Father,
Easter Day at the first Communion in Edward's first
hook, and still retained, was repeated on the first Sun
day after Easter, and the Collect at the second Com
munion, which, at the last revisal, was transferred
to the first Sunday after Easter, expressly commemo
rates the Resurrection. This was called Low Sunday,
the solemnization of Easter being again observed,
though in a lower degree. The Latin Ritualists, and
other of their writers, style it Dominica in albis, the
Sunday of Albes, or white vestments. The vigil of
Easter was the most solemn time for Baptism, and on
the Sunday after Easter the Neophytes, or newly bap
tized, laid aside, and committed to the repository of
the church, the white baptismal garments, which, from
their being signs of the purity received at Baptism,
were called Chrisoms, and were worn eight days, in
cluding Easter Day and Low Sunday.*
The Chrisoms were preserved in the public reposito
ries of the Church, that they might be produced in evi
dence against such as should violate their solemn bap
tismal vows. With reference to this practice, the
Epistle for the day was probably selected. It exhorts
them that are born of God by baptism, to labour to
overcome the world, as they at their baptism had pro
mised and vowed. The Gospel mentions Christ's ap
pearance to Ms disciples after his Resurrection, his
breathing upon them, and commissioning them to remit
and retain sins ; thus confirming the truth ofthe Resur
rection. This week was formerly devoted to two dif
ferent purposes : to the contemplation of the mystery
of baptism, and of the Resurrection : and two offices
(or rather a double office) were appointed for each day,
which were consecutively read . If these two respective
offices any where remain separate, and distinct, it is
only in the Church of Milan. shepherd.
The Collect for the day reminds us of the reason of
Christ's death, namely, our sins ; and of the end of
his resurrection, namely, our justification : and thence
teaches us to pray for grace to serve God aright.
Suitable to this is the Epistle, which reminds us of our
new birth by Christ's resurrection, and of the blessed
fruits and effects of it. The Gospel continues the great
subject of Christ's resurrection, and contains the means
* Octo dies Neophytorum. Austin.

THE FIRST SUNDAY AFTER EASTER.

the Word, and the Holy Ghost : and these
three are one. And there are three that
bear witness in the earth, the spirit, and the
water, and the blood : and these three agree
in one. If we receive the witness of men,
the witness of God is greater : for this is
the witness of God, which he hath testified
of his Son. He that believeth on the Son of
God, hath the witness in himself : he that be
lieveth not God, hath made him a liar, be
cause he believeth not the record that God
gave of his Son. And this is the record, that
God hath given to us eternal life ; and this life
is in his Son. He that hath the Son hath life ;
and he that not the Son hath not life. (14.) ¦
used for convincing the disciples of the reality of it,
the effects it had on them, and the public blessings that
Avere conferred thereupon. Dr. Hole,
(14.) The great and glorious tilings, which our
blessed Saviour hath done for mankind, are not intend
ed to excuse his followers from action ; but to enable
them for it, and to render them successful in it. There
fore, from the contemplation of that conquest, which
by Ms death and resurrection he hath already won,
the Church very fitly and naturally leads us, in the
Epistle for this day, to that, which every disciple of
Jesus is expected to aspire after, and to gain in his
own person. The world is one of those enemies, against
which every Christian engages solemnly and formally,
at the instant of taking that profession upon himself in
baptism. And our entering into this covenant, the
new relations we contract there, the new life Ave then
begin and engage to lead, and the communications of
God's Holy Spirit, received in that sacrament, to
strengthen, and enable us to persevere, in the faithful
discharge of those engagements, do in effect make up
our second and spiritual birth. So that the persons
" born of God" are baptized and faithful Christians ;
and the Scripture now in hand does not only imply the
necessity such lie under of fighting and conquering, by
saying, that " whatsoever is born of God, overcometh
the world ;" but it acquaints us, what weapon is put
into their hand for that purpose, by adding, " And this
is the victory, that overcometh the world, even our
faith." *
By the "victory" Ave are to understand the means or
instrument of obtaining it ; and by " our faith" is in
tended the belief of the Christian religion, as it is de
livered down to us in the Gospel, and summarily con
tained at ver. 5, in this one article, that " Jesus is the
Son of God." Hereby are implied, a firm assent to
the truth of his doctrines, a stedfast reliance upon the
merit of his sufferings, and an assured expectation of
his glorious promises ; doctrines, Avhich a person di
vine could not have taught, had they not been true :
sufferings, which, because undergone by a person di
vine, cannot but be of infinite worth an efficacy ; pro
mises, Avhich a person divine can and will make good
to the uttermost ; and therefore to men whose minds

THE SECOND SUNDAY AFTER EASTER.

161

The Gospel. St. John xx. 19.
THE same day at evening, being the first
day of the week, when the doors were shut,
where the disciples were assembled for fear of
the Jews, came Jesus and stood in the midst,
and saith unto them, Peace be unto you. And
when he had so said, he showed Unto them
his hands and his side. Then were the disci
ples glad when they saw the Lord. Then said
Jesus to them again, Peace be unto you : As
my Father hath sent me, even so send I you.
And when he had said this, he breathed oil
them, and saith unto them, Receive ye the
Holy Ghost : Whose soever sins ye remit, they
are possessed with this belief, the difficulty of over
coming the world is more than balanced, by that abso
lute certainty of a future reward, and by the excellence
of that reward ; a reward incomparably, unconceiva-
bly beyond any happiness this world can give -. a re
ward peculiar to them, who are content to despise and
reject the present less, in prospect of the distant great
er bliss : which this Son of God hath pledged his truth
most solemnly for ; nay, hath already invested human
nature in, by exalting our flesh to the right hand of the
Majesty on high.
In virtue of this faith it was, that difficulties and dan
gers, scourgings and imprisonments, tortures and
death, have been encountered, endured, defeated, tri
umphed over, by that glorious and invincible army of
prophets, apostles, and martyrs, who have fought this
good fight, and approAred themselves more than con
querors in it. And what should hinder us. from being
equally successful ? Their passions and infirmities
were the same. Our arms and assistances are the
same. Human nature, and the Christian religion,
continue unchangeable in every age of the Church.
They conquered not through their own strength, but
through him "that loved them;" and he "that loved
them" loveth us also. (Rom. viii. 37.) And, provided
we be careful not to degenerate from such principles
and such examples, he will be equally ready to sustain
us in our combat, and to recompense us for it, and af
ter it, with the same crown of life and righteousness.
. Dean Stanhope.
(15.) It is to be observed here, that Christ renewed
his disciples' commission for the work of the ministry.
They were probably much discouraged with the remem
brance of their faintheartedness in the time of his suf
ferings : he now therefore commissions them aneAv, and
sends them forth with these words, " As my Father
hath sent me," that is, to preach, plant, and propa
gate the Gospel, "even so send I you." By the same
authority, and for the same ends in part, for which I
was sent by my Father, do I send you ; namely, to
gather, to govern, and instruct my Church. Hence
we learn, that when Christ left the world, he did not
leave the Church destitute of a regular ministry for the
Gospel, which should continue to the end of the Avorld.
As Christ was sent by his Father, so are Ms ministers

are remitted unto them ; and whose soever
sins ye retain, they are retained. (15.)
The second Sunday after Easter. (16.)
The Collect.
ALMIGHTY God, who hast given thine
only Son to be unto us both a sacrifice for sin,
and also an ensample of godly life ; give us grace
that we may always most thankfully receive
that his inestimable benefit, and also daily endea
vour ourselves to follow the blessed steps of his
1 1 most holy life, through the same Jesus Christ
our Lord. Amen.
sent by him ; and having the same authority and com
mission they may expect the same success and blessing ;
and- the contempt, cast upon them and their message,
ultimately reflects on God and Christ, whose messen
gers they are. * Burkitt.
By Christ "sending" Ms apostles, as his "Father
sent him," we are to understand his owning, asserting,
protecting, and succeeding, their labours and their
persons, as his Father had done to him and his. Of
this no reasonable question can be made, by any, who
consider Ms discourse to those disciples in the 14th,
15th, and 16th chapters of this Gospel: the manner
of his recommending them to God in the 17th, or the
leave he took of them at his ascent into heaven. (Matt.
xxviii. 18 — 20.) From hence results the firmest as
surance, that the constant peculiar providence of God
shall attend them, that his grace; shall assist them,
that the marks of his favour shall follow them, in the
discharge of their duty. That they shall not want the
pleasing comfort of seeing their pious endeavours pros
per in their hands ; or, if they do, that then their per- .
severance and patience shall be taken into the account ;
and, the less joy they have here, the greater recom
pense shall be reserved for them hereafter. That shall
be measure, pressed down, shaken together, and run
ning over, poured into their bosom. At which time
also they Avill not fail to see the signal vengeance, and
eternal condemnation, of those incorrigible creatures,
who Would not be persuaded by their advice, nor amend
ed by their reproofs. And though this last be but a
melancholy contemplation, and such as they would
rather wish there were no occasion for ; yet it is such
a majfhod, as the justice of God and the necessary vin-
ion of truth require. Even that they, Avho will

di

not glorify God by their obedience, shall do it, whether
they will or not, by suffering most terribly for their
disobedience. Dean Stanhope.
(16.) The Collect for this day reminds us of a double
end, for which God the Father gave us his Son; teaches
us to apply them by thankfulness and imitation of his
holy life. The Epistle for the day sets before us that
admirable pattern, so remarkable under sufferings, and
so deserving of our imitation. And the Epistle having
in its close spoken of him as the Shepherd and Bishop
of our souls, from whom we ba\e erred and strayed

162

THE SECOND SUNDAY AFTER EASTER.

The Epistle. l^St. Peter ii. 19.
THIS is thank-worthy, if a man for con
science toward God endure grief, suffering
wrongfully. For what glory is it, if when ye
be buffeted for your faults, ye shall take it
patiently ? But if, when ye do well, and suffer
for it, ye take it patiently, this is acceptable
with God. For even hereunto were ye call
ed ; because Christ also suffered for us, leaving
us an example, that ye should follow his steps :
Who did no sin, neither was guile found in I
his mouth : Who when he was reviled, revil-
ed not again ; when he suffered, he threatened ]
not ; but committed himself to him that judg-
eth righteously : Who his own self bare our
sins in his own body on the tree, that we, be
ing dead to sin, should live unto righteousness :
by whose stripes ye were healed. For ye were
like lost sheep, the Gospel sets him before us in the
character of a shepherd, noticing particularly his great
love and care for his sheep. Dr.fHole.
(17.) The principal lesson, that we have to learn from
hence, is to have regard to the cause of our sufferings ;
that they be only for a good cause, and not the just de
merit of our .faults. To suffer for Christ, or for " right
eousness' sake," is a matter of great joy, and will be
attended with an ample reward, for " blessed are they
that are persecuted for righteousness' sake, for theirs is
the kingdom of heaven. Blessed are ye when men
shall revile and persecute you, for great is your reward
in heaven." Matt. v. 10, 11, 12. St. Peter advises
all Christians to take heed, " that they suffer not as
murderers, or thieves, or evil doers, or as busybodies
in other men's matters, yet if any man suffer as a
Christian, let him not be ashamed," 1 Pet. iv. 15 ;
intimating, that it is no matter of glory, but of shame,
to suffer for our vices and enormities.
" But if ye suffer for righteousness' sake," saith the
apostle, " happy are ye ;" and be not afraid of their
terror, neither be troubled, only sanctify God in your
hearts, and labour to have and to keep a good con
science, that whereas they speak of you as evil doers,
they may be ashamed that falsely accuse your good
conversation in Christ. " For it is better, if the will of
God be so, that ye suffer for well-doing, than foiljgil-
doing ;" therein following the example of our Savifnr,
" who suffered for us, the just for the unjust, that he
might bring us to God." 1 Pet. iii. 14 — 18.
Lastly, Let the sense of our returning to Christ, the
great Shepherd and Bishop of our souls, and being made
conformable to him in all our sufferings in a good cause,
teach us to lift up our heads, and rather to rejoice than
repine at such tribulations. Our Saviour himself was
made perfect by sufferings ; he received not the crown,
before he had endured the cross ; and truly our way to
eternal life is gladly to suffer with him. He, that is too
'delicate and tender to bear any hardship for his Sav-

as sheep going astray ; but are now returned un
to the shepherd and bishop of your souls. (17.)
The Gospel. St. John x. 11.
JESUS said, I am the good shepherd : the
good shepherd giveth hisjjife for the sheep.
But he that is an hireling, and not the shep
herd, whose own the sheep are not, seeth the
wolf coming, and leaveth the sheep, and fleeth :
and the wolf catcheth them, and scattereth the
sheep. The hireling fleeth because he is an
hireling, and careth not for the sheep. I am
the good shepherd, and know my sheep, and
am known of mine. As the Father knoweth
me, even so know I the Father : and I lay
down my life for the sheep. And other sheep
I have which are not of this fold ; them also I
must bring, and they shall hear my voice ; and
there shall be one fold and one shepherd.(l8.)
iour, is not worthy of him, and shall never receive any
benefit by his sufferings; such an one will soon make
shipwreck of faith and a good conscience, and in time of
temptation will fall away. They, that do so, will be
disoAvned by him at the last day, and be doomed for
ever to depart from him : whereas, by adhering to him
in the time of trial and persecution, we engage him in
time of need to stand by us : and if we suffer with Mm,
we shall be glorified together. Dr. Hole.
(18.) The Epistle concludes with giving to our bless
ed Saviour the title of Shepherd and Bishop of our
souls." The Gospel does not only introduce that Sav
iour taking that denomination to himself; but giving a
reason, why it belonged to him, in a manner so pecu
liar, that no other can presume to lay the like claim to it.
The ground of this is laid in a degree of love, so tender
and so costly, as none beside ever came up or near to ;
no less than laying down his own life for the benefit and
preservation of his flock, which otherwise must inevita
bly have fallen a prey to that ravening wolf, whose con
stant practice it is to hunt and devour poor defenceless
souls. . Dean Stanhope. '<
From the character of the Shepherd of his flock thus
taken to himself by our blessed Saviour, the following
duties appear to arise, and press upon us.
We may remark, that, as the Arery title of the shep
herd implies a flock, so Christ hath left it for tlie char-
acteristick mark of his. flock, that they who belong to it
in sincerity and truth, will be ready to overcome, to lis
ten to his counsels, and to hear his voice. He calls to
us, in his word and precepts, that we may loAre that fel
lowship, to which he joined himself, and over Avhich he
holds a never ceasing-charge. He calls to us jointly,
that avc may cleave to that communion, and keep to
gether in untainted and safe pastures ; and that we may
disappoint the arts of such as lie in wait to deceive or
to destroy. Christ calls us to him by his teaching and
example. Nor does he spare to give the flock that food
of which he spake, whilst he went before them in his

THE THIRD SUNDAY AFTER EASTER. 163
contrary to their profession, and follow all such
things as are agreeable to the same, through
our Lord Jesus Christ. Amen.

The third Sunday after Easter. (19.)
The Collect.

ALMIGHTY God, who showest to them
that are in error the light of thy truth, to the in
tent that they may return into the way of
righteousness ; grant unto all those who are
admitted into the fellowship of Christ's relig
ion, that they may avoid those things that are
earthly course. He gaAre the Jewish people bread by
miracle, when he was touched with their bodily necessi
ties; at wliich time too he declared, that "they were as
sheep, having no shepherd :" but he reproved them,
when he found that too many of them followed him for
that food only. He exhorted them to labour for the
meat which does not perish; and such at all times
should be our care and endeavour.
He, who provided so effectually for his flock, estab
lished and ordained the special channels and appointed
means for such supplies. He left the font of baptism
for ever open, as Abraham dug his wells for succeeding
generations. He instituted a perpetual grant of the
bread of life and blessing for his people ; not laying up
corn, as Joseph did, for a seven years' famine, but giv
ing the true bread of life, for ever, to his people.
Let us remember the great duty of cleaving to that
faithful Guide, who humbled himself to seek that which
was lost, and brought it to Ms own fold, on his should
ers, rejoicing. If a flock without a shepherd be the
truest image of a state of danger and destruction, let
us remember also that guilt is added to the danger, when
they, wTho, in past time, were without a shepherd, shall
flee from him, when he is indeed come to gather them
from brinks and precipices, and to fold them in perpet
ual safety.
It is one fold, under one shepherd, however parcelled
out according to the bounds of diverse nations. There
is one well of life, in baptism ; one food of doctrine and
communion : one rule of discipline, in which the duties
of the pastor and the flock are marked out and pre
scribed. Let us then so live in Christian fellowship and con
cord, in strict integrity of mind and conscience ; in
holiness of life ; in faith and charity : returning to the
fold of safety by a swift repentance, if at any time we
shall have strayed from it into devious ways, and abid
ing stedfast in that happy and secure enclosure, in the
unity ofthe Spirit, and the bond of peace ; looking for
ward to that glad day when the Christian fold shall be
made to enlarge its bounds , when the flock shall be
more fully gathered under one good Shepherd Jesus
Christ, the righteous, to whom with the Father and
the Holy Ghost, be ascribed all honour, worship, and
praise, henceforth, and for evermore. Archdeacon Pott.
(19.) Hitherto since Easter, the Church hath been as
it were overwhelmed in the joyful meditation of Christ's
resurrection from the dead, or chiefly about it, and
that hath been the subject of all the Collects since then.
Now in this Collect (as somewhat also in one of the

The Epistle. 1 St. Peter ii. 11.
DEARLY beloved, I beseech you, as stran
gers and pilgrims, abstain from fleshly lusts,
which war against the soul ; having your con
versation honest among the Gentiles; that
whereas they speak against you as evil-doers,
readings aforegoing) the Church reflects upon that
other ancient paschal solemnity, the general baptism
that Avas used at that time ; so that this Collect is for
the new baptized, or new regenerates by baptism ; de
siring Almighty God, "who shews the light of his truth
to them that be in error," enlightening them by bap
tism (Avhich was therefore called "illumination," and
the baptized "the enlightened") to grant them "that
be admitted into the fellowship of Christ's religion,"
namely by baptism, " that they may eschew those things
that are contrary to their profession," or vow in bap
tism, &c. Though this custom of general baptism at
Easter be not in use now, yet this Collect is still sea
sonable, as a general anniversary commemoration of
the great biessings received from God by our baptism,
and our solemn vow and profession made to him therein.
The ancients were wont to observe an anniversary
commemoration of their baptism ; they, that were bap
tized at Easter the year before, came the year follow
ing, the same day, to the Church, and solemnly with
oblations, and other religious offices, commemorated
the anniArersary day of their new birth. Though our
Church does not in every particular observe the same
custom, yet she draws near to the ancient practice in
this solemn, though general, anniversary commemora
tion of baptism this day, minding us all this day of our
baptism, and our vow made therein, and praying to
God to enable us all to keep it. And for this very rea
son does she appoint children to be baptized, upon Sun
days, and other holy -days, when most people are pre
sent, that they may be put in remembrance of their own
profession made to God in baptism. And happy were
it for us, if we would make good use of this cara of the
Church, by often remembering that solemn vow, by
which Ave have dedicated ourselves to God to be an holy
people ; the wilful breach of which voav is horrid sacri
lege. In the Gospel our Saviour tells his disciples, that
though they " should weep and lament" (by reason of
his death) "their sorrow should be turned into joy,
which no man should take from them;" namely, after
his resurrection. And such joy belongs to this time,
and to us in it, if we be also his true disciples and fol
lowers ; which how we may be, the Epistle shews, by
minding us of what we promised and vowed, when Ave
were admitted into Christ's school, and gave up our
names to him, "the abstaining from fleshly lusts, and
having honest conversation" in all our relations. And
this is the main drift of the whole Epistle (the first of
St. Peter) out of which this is taken ; to persuade them
29

THE THIRD SUNDAY AFTER EASTER.

164
they may by your good works, which they
shall behold, glorify God in the day of visita
tion. Submit yourselves to every ordinance
of man for the Lord's sake ; whether it be to
the king, as supreme ; or unto governors, as
unto them that are sent by him, for the pun
ishment of evil-doers, and for the praise of
them that do well. For so is the will of God,
that with well-doing ye may put to silence the
ignorance of foolish men : as free, and not
using your liberty for a cloak of maliciousness ;
but as the Servants of God. Honour all men :
Love the brotherhood : Fear God : Honour
the king. (20.) f
The Gospel. St. John xvi. 16.
JESUS said to his disciples, A little while,
and ye shall not see me ; and again, a little
while, and ye shall see me ; because I go to
the Father. Then said some of his disciples
among themselves, What is this that he saith
that Avere born again, and lately become Christians, to
walk suitably to such an holy profession, and that
chiefly in regard " of the lively hope, unto which they
were begotten again by the resurrection of Jesus Christ
from the dead;" and so is most agreeable to the
Church's meditations this day and season. Bp. Sparrow.
(20.) In compliance with the intreaties of the apostle
in this Epistle, let us carefully eschew all sinful lusts,
as contrary and disagreeable to our profession ; and
follow honesty in all our dealings, submission to our
superiors, with a right use of our Christian liberty ;
giving honour to all men, love to our brethren ; and
joining to these the fear of God, and honouring our civil
rulers, as things agreeable to the religion we profess, and
answering the end and designs of it.
To this we stand obliged by the decency of the thing,
it being highly fit and reasonable, that we should be
and do as we pretend ; and likewise by the great inde
cency ofthe contrary; it being grossly absurd and unbe
coming, to pretend to great things and to do nothing
like it. Again, the honour of our persons and profess
ion requires us to walk worthy of both. When we live
by the rules and precepts of Christianity, we bring
credit to our religion and ourselves, whereas both are
disparaged by an unsuitable conversation ; yea, we re
flect dishonour upon Christ, and bring an evil report
upbn his ways, when we act contrary to Avhat we pro
fess, and wear his livery only as a cloke for our sinful
practices. Lastly, our own interest obliges us to act suitably to
our profession ; it being a matter of great comfort to
us here, and of a much greater reward hereafter, for
such will surely find an entrance into their Master's
joy, and be made for ever happy with him ; when the
titular and nominal Christian, that usurps the name of

unto us, A little while, and ye shall not see
me ; and again, a little while, and ye shall see
me ; and, Because I go to the Father ? They
said therefore, What is this that he saith, A
little while? we cannot tell what he saith.
Now Jesus knew that they were desirous to
ask him, and said unto them, Do ye inquire
among yourselves of that I said, A little while,
and ye shall not see me ; and again, a little
while, and ye shall see me ? Verily, verily, I
say unto you, that ye shall weep and lament,
but the world shall rejoice : and ye shall be
sorrowful, but your sorrow shall be turned
into joy. A woman when she is in travail
hath sorrow, because her hour is come : but
as soon as she is delivered of the child, she re-
membereth no more the anguish, for joy that a
man is born into the world. And ye now
therefore have sorrow: but I will see you
again, and your heart shall rejoice, and your
joy no man taketh from you. (21.)
Christ, without living answerably to it, shall be for
ever Excluded from his presence, and have his portion
with hypocrites and unbelievers, which it will concern
us above all things to prevent. Dr. Hole.
(21.) The words of this Gospel, spoken to the disci
ples in a very critical juncture, are of very comfortable
import, and, if duly considered, will have a like effect
upon us, as they had upon them, in proportion as our
circumstances and theirs agree. But surely those
Christians are without excuse, who do not improve therii
to these two purposes at least.
1 . To quicken us in the pursuit after so excellent a
joy. There is this good correspondence between the
offices of the day, that the Gospel enforces the exhorta
tion in the Epistle, of considering ourselves as " stran
gers and pilgrims," fand so cutting those desires short,
the objects whereof can stay with us but " a little while."
And the Collect pray eth for grace to " eschew those
things that are contrary to our" Christian " profession,
and to folloAV all such things as are agreeable to the
same." To which nothing can be more contrary, than a
sensual and worldly mind ; nor any thing more agree
able, than such earnest desires, and zealous endeavours,
after future and spiritual happiness, as will not suffer
themselves to be diverted by any treacherous allurements
here below.
2. The other use we should make of this Gospel is to
compose our minds in time of trouble. Let us consid
er, that this cannot last always, that patience bringeth
forth precious fruit, and that it will be our own fault, if
our labours and sufferings do at last prove abortive.
Let us set the "lightness" of the "affliction" against
the " weight of glory," and the " momentary" passage
of the one against the "eternal" stability ofthe other.
For this would be sure to cast the scale, and enable us,
in humble imitation of our blessed Master, to " endure

THE FOURTH SUNDAY AFTER EASTER.

The fourth Sunday after Easter. (22.)
The Collect.
0 ALMIGHTY God, who alone canst or
der the unruly wills and affections of sinful
men; grant unto thy people, that they may
love the thing which thou commandest, and
desire that which thou dost promise ; that so,
among the sundry and manifold changes of the
world, our hearts may surely there be fixed,
where true joys are to be found, through Jesus
Christ our Lord. Amen.
The Epistle. St. James i. 17.
EVERY good gift, and every perfect gift is
from above, and cometh down from the Father
of lights, with whom is no variableness, neither
shadow of turning. Of his own will begat he
us with the word of truth, that we should be
the cross for the joy that is set before us." Put the ut
most and Avorst of the case, that we are called to " re
sist unto blood ;" yet, even in death, we have this re
flection to support us, that there is but that one " pain
more," and then "the man is born." Born into a
world of bliss and immortality, to a life of "joy" most
exquisite and ravishing to the " heart," and that " a joy
which no man taketh from him." That joy may God
of his infinite mercy make us all partakers of, through
the merits and mediation of him, who hath shed his
blood to purchase it for us, Jesus Christ, the Son of his
love, to whom with the Father, and the Holy Spirit, be
all honour and glory, now and forever. Amen.
Dean Stanhope.
(22.) This Collect is fit for this paschal time from
Easter to Pentecost, a time of greatest joy ; the Church
therefore prays that we may rightly observe tbe time,
be full of joy in a joyful time, and withal that our joy
may be a true and real joy, that our hearts may surely
there be fixed, where true joys are to be found : such
joys as Christ's resurrection, and the promised Com
forter afford. And one or both of these two grand oc
casions of joy and exultation (to wit, Christ's resurrec
tion, and the promise of the Comforter) are the princi
pal subject of the Gospels from Easter to Whitsuntide ;
but lest our joy should grow presumptuous and luxuri
ant (as joy is apt to exceed) the Epistles for the same
time admonish us of duties answerable, to believe in
Christ, to rise from the grave of sin, to be patient, lov
ing, meek, charitable, &c ; having our Lord for an ex
ample, and the promise of his Spirit for our guide,
strength, and comfort. Bp. Sparrow.
(23.) From this passage Ave should learn, 1. To as
cribe with all possible thankfulness every advantage we
enjoy, whether of nature, of fortune, or of grace, to the
good God alone, who is the giver of them. 2. Hence
we are likewise taught, where in particular to lay the

165
a kind of first fruits of his creatures. Where
fore, my beloved brethren, let every man be
swift to hear, slow to speak, slow to wrath ;
for the wrath of man worketh not the righteous
ness of God. Wherefore lay apart all filthi-
ness and superfluity of naughtiness, and receive
with meekness the engrafted word, which is
able to save your souls. (23.)
The Gospel. St. John xvi. 5.
JESUS said unto his disciples, Now I go
my way to him that sent me, and none of you
asketh me, Whither goest thou? But because
I have said these things unto you, sorrow hath
filled your heart. Nevertheless I tell you the
truth ; it is expedient for you that I go away ;
for if I go not away, the Comforter will not
come unto you ; but if I depart, I will send
him unto you. And when he is come, he will
reprove the world of sin, and of righteousness,
inestimable benefit of our spiritual regeneration and sal
vation. That it is intircly owing to God, and an in
stance of his free and undeserved grace. 3. It is ob
servable, that he assigns to the " word of truth" a part
in this work : and such a part as intimates it to be the
instrumental cause of our new and spiritual birth. With
regard to which " word" he lays down directions for
our behaviour in the three following verses, importing
that wc make use of all proper means and opportunities
for being instructed in this " Avord," and so understand
ing our duty : that we be modest and do not take upon
ourselves to be teachers, through a vain conceit of our
own sufficiency : that AAre endeavour to govern our pas
sions, particularly that of anger, and cultivate its op
posite virtue, meekness : and that we lay apart that
sensuality and those fleshly lusts, which are irreconcile-
able with the purity of heart and life injoined by the
Gospel. Lastly, we may observe the significance of that
metaphor, which commands us to receive the " ingraft
ed" word. Ingrafting, it is well known, incorporates
one sort of plant with a tree of another : by which means
the old stock is not destroyed, but a new quality so su
perinduced, that the fruit is from thenceforth changed,
and made more generous. Thus the " word" must be
thoroughly joined to us, and made of a piece with us : it
must penetrate, and mingle with, and influence, every
faculty of our minds. The wild suckers, which sprout
from the old sour stock, must be cut low and kept un
der, that the new cion may receiAe nourishment, and
shoot more vigorously. Thus nature is not taken away,
but its luxuriances pared off. Our appetites are not
extinguished, but improved, and turned to nobler ob
jects. Our affections, (according to the Collect for the
day) from being unruly, alter their taste ; and from
henceforth " love that which God commands, and de
sire that which he does promise : and by making this
happy change in our originally corrupt temper and in-

THE FIFTH SUNDAY AFTER EASTER.

166
and of judgment : Of sin, because they believe
not on me : Of righteousness, because I go to
my Father, and ye see me no more : Of judg
ment, because the prince of this world is judg
ed. I have yet many things to say unto you,
but ye cannot bear them now. Howbeit,
when he, the Spirit of truth, is come, he will
guide you into all truth: for he shall not
speak of himself; but whatsoever he shall
hear, that shall he speak ; and he will show
you things to come. He shall glorify me : for
he shall receive of mine, and shall show it unto
you. All things that the Father hath, are
mine ; therefore said I, that he shall take of
mine, and shall show it unto you. (24.)
clinations, and so becoming a principle of a new and no
bler product, we "have our fruit unto holiness, and the
end everlasting life." And thus it is, that " the ingrafted
Avord" becomes " able to save our souls." Dean Stanhope.
(24.) The Holy Ghost is here spoken of as guiding
the apostles into all truth. A consideration of the true
import of the guidance ascribed to him may enable us
to judge what method he usually takes in the ordinary
operations of his grace.
1. He is a guide to Christians, in the sense of one
who leads a traveller on the way. He directs them
what course to take, he warneth them against the pits
and precipices, the difficulties and by-paths, by which, if
destitute of such direction, they might wander, or perish
in their journey ; and so he brings them forward in
that holiness, of which himself is the perfection, and the
brightest pattern.
2. He is a guide, inasmuch as he assists and supports
men in their passage. This sort of guidance the Holy
Spirit performs, when he condescends to our infirmi
ties, accommodates himself to our capacities, and im
parts his gifts and graces ; not according to his own
fulness and power to give, but in such proportions, as
the vessels, into which they are poured, are qualified to
receive them.
3. A guide is one who performs the office of a master
or teacher. Such a guide is the Holy Ghost. He en
lightens dark eyes, but by such illumination, as sup
poses a willingness to see. He leads men into paths of
holiness and salvation, but then he expects a readiness
to follow. He gives ability to perform that, which
without him neArer could be done ; but it is that, which
Avill not be done neither, without our own pains and
concurrence. " The meek" (says David) " he will
guide in judgment, and the meek shall he learn his
way." Psal. xxv, 9. But still they are "meek."
And, although he strengthen our weakness, and inspire
our dispositions, and assist our endeavours, to be good ;
yet is he no where said, by an almighty and irresistible
operation, to compel the obstinate, or to drag men along
Avhether they will or no.
Hence it will be no difficult matter, to reconcile those
texts of Scripture, which attribute our sanctification
and salvation to the " word," with some others which

The fifth Sunday after Easter. (25.)
The Collect.
0 LORD, from whom all good things do
come; grant to us thy humble servants, that
by thy holy inspiration we may think those
things that are good, and by thy merciful
guiding may perform the same, through our
Lord Jesus Christ. Amen.
The Epistle. St. James i. 22.
BE ye doers of the word, and not hearers
only, deceiving your own selves. For if any
be a hearer of the word, and not a doer, he is
give the same effects to the " Spirit" of God. The
short is ; this is the efficient, that the instrumental
cause. We cannot come to Christ, except we be drawn ;
and it is his Spirit that draws us ; and he draAvs us by
the word. He gives a new turn to our thoughts and
inclinations, disposes us to hearken, and consider, and
endeavour ; and then he renders those actions and en
deavours successful. So that all this is effected by ap
plication of proper means, by seasonable suggestions,
by influences so gentle and sweet, that all is done with
us, and in us. The work is so much the Spirit's, that
if we be tractable and willing to do our part, he will not
fail to do his : and it is so much our own too, that, if
we refuse or neglect our part, he will not do it, either
for us, or without us.
So great agreement may we easily perceive, between
the Epistle and the Gospel for this day : the " word of
truth begets" us, and the " Spirit of truth" guides us.
So exactly alike are the predispositions, necessary for
profiting by both. I conclude, therefore, with most
earnestly exhorting every man, as he values his salva
tion, so to receive the one, and submit to the conduct of
the other, that each may attain its proper effect upon
him : and, since " Almighty God alone can order the
unruly wills and affections of sinful men ;" let us not
be wanting to pray with our Church, that he Avould
"grant unto" all Ms "people, to love the thing which
he commandeth, and desire that which he doth promise :
that so, among the sundry and manifold changes of the
world, our hearts may surely there be fixed, where true
joys are to be found, through Jesus Christ our Lord."
Amen. Dean Stanhope.
(25.) The Gospel before promised a Comforter: the
Epistle and Gospel this day directs us, what to do to
obtain that promise. Two conditions are required on
our parts for the receiving of that promised Comforter :
first, prayers or rogations, this the Gospel teaches,
" Ask and ye shall receive, that your joy may be full :"
secondly, to love God, and keep his commandments,
(John xiv. 15 ;) this the Epistle exhorts to, " See that
ye be doers ofthe Word," &c. The Collect prays, that
we may feel the fruits and comforts of this holy Spirit
in our hearts by good thoughts and abilities to perform
them. Bp. Sparrow.

THE FIFTH SUNDAY AFTER EASTER.

like unto a mam beholding his natural face in a
glass. For he beholdeth himself, and goeth
his way, and straightway forgetteth what man
ner of man he was. But whoso looketh into
the perfect law of liberty, and continueth there
in ; he being not a forgetful hearer, but a doer
of the work, this man shall be blessed in his
deed. If any man among you seem to be re
ligious, and bridleth not his tongue, but de-
ceiveth his own heart, this man's religion is
vain. Pure religion and undefiled before God
and the Father, is this, To visit the fatherless
and widows in their affliction, and to keep
himself unspotted from the world. (26.)
(26.) By resembling the " word" to a glass, it is the
apostle's intention to convince the " hearers only," and
" not doers," that they mistake the very end and pro
per use of "the word." For the use of a glass is to
represent men to themselves. But the end of that rep
resentation is, not that they may sit, and contemplate,
and fall into rapturous admiration of their own ima
gined beauty ; but that they may see, and so see, as
to correct whatever upon that view is found to be amiss.
It is thus they are to take effectual care, that their per
sons and habit be comely and composed ; which could
not be taken, unless this beholding of their own image
had made them sensible how matters are, and how they
ought to be with them.
Such is the use and end of the " word" too. By
comparing the contents of this with our own dispositions
and actions, we may distinctly learn the state of our own
souls : and, as that is found to agree or to disagree
Avith the will of God, we have there, not only an op
portunity of knowing ourselves, but a certain rule and
model, whereby to amend ourselves. They, who will
not look into this glass, are not so much as hearers :
they who look carelessly, and straightway forget their
form, are the hearers, without right application, and that
practice which would certainly follow thereupon : for
this is a glass which flatters none, who are content to
hold it fairly, and take the report it gives : a glass,
which, men are sensible enough, ought not to be held
in vain. But then they are more entertained with the
reflections of other people's visages than their own.
You shall have them very acute in discovering blem
ishes and imperfections, and recommending this cor
rection upon their account; ingenious and ready to
apply every smart thing they read, every sermon they
hear, to their neighbours, and wonderfully pleased to
think, how such a one's picture hath been drawn to the
life : but in all this they can find no likeness of, no
concern for, any fault or failing in the proper place.
Hence it is, I mentioned a right application of the
word ; for this glass is intended to shew, not others
to us, but every man to himself : to inform us what we
are, in order to make us what we should be ; not to
divert us with the spots and deformities of our breth
ren : for this would prove the certain way to keep us,
nay, and to render us yet a great deal more, what we

167
The Gospel. St. John xvi. 23.
VERILY, verily, I say unto you, Whatso
ever ye shall ask the Father in my name, he
will give it you. Hitherto have ye asked no
thing in my name : Ask, and ye shall receive,
that your joy may be full. These things have
I spoken unto you in proverbs : the time com
eth, when I shall no more speak unto you in pro
verbs ; but I shall show you plainly of the Fa
ther. At that day ye shall ask in my name :
and I say not unto you, that I will pray the
Father for you ; for the Father himself loveth
you, because ye have loved me, and have be
lieved that I came out from God. I came
should not be. Such false appliers and censurers are
always too busy abroad, not to overlook that at home,
which, of all the rest, stands in most need of being
nicely looked into. And, whoever they be, that turn
this glass another Avay, casting off all the discoveries
made by it from themselves, and becoming judges of
their brother's liberty and conscience ; they are the
very hypocrites reproved by our Lord for employing
themselves about the mote in another's eye, without re
garding the beam in their own. And how "religious"
soever they may "seem," depend upon it, all their
" religion is vain."
And so is theirs likewise, who reduce the Christian
religion to a mere science, and place all perfection in
reading, and hearing, and knowing the precepts of it ;
who measure their proficiency by the number of ser
mons they run about to attend, or the good books they
are eager to peruse ; or by the niceness of the points
they are able to argue upon ; as if the word had done
its business by filling the head, though it never influ
ence the heart at all. A sort of understanding this, to
which even ignorance itself, when honest and unaf
fected, is infinitely preferable. For so our Lord himself
pronounced " that servant, which knew his master's
will, and prepared not himself, neither did according
to his will, shall be beaten with many stripes : but he
that knew not," (that is, was not in a capacity of
knowing,) " and did commit things worthy of stripes,
shall be beaten with few stripes." (Luke xii. 47, 48.)
Alas ! it is action only that crowns all our studies.
The word is of equal service and necessity, for quick
ening and exciting us to what we already do, as for
instructing us in what we do not yet understand. It is
not said, "Happy are ye if ye know these things;"
but, "If ye know these things, happy are ye if ye do
them." (John xiii. 17.) In short, to be wise in spirit
ual matters is no farther an advantage, than as it dis
poses us to be good, for that alone is being " wise unto
salvation." And he, in the Christian sense, knows
most, who leads his life best.
So great reason have all those well-meaning people
to be very jealous over their own hearts, who use a
very commendable industry indeed, in learning the
precepts of this law : so much it concerns them to ex
amine, by the marks laid down under my former head,

THE FIFTH SUNDAY AFTER EASTER.

168
forth from the Father, and am come into the
world : Again, I leave the world, and go to
the Father. His disciples said unto him, Lo,
now speakest thou plainly, and speakest no
proverb. Now are we sure that thou know-
est all things, and needest not that any man
should ask thee : by this we believe that thou
earnest forth from God. Jesus answered them,
what effect they feel upon their temper and behaviour.
And whether, after so frequent, and so zealous, I had
almost said, such infinite hearing, they be not like the
men of voracious appetites, who eat much and greedily,
but digest and thrive by nothing ; for such are some
times the keenest and devoutest hearers ; deceived by
the quantity they take in, and still " hearers" only.
And therefore so seasonable and important is the peti
tion of our Church this day ; that " He, from whom
all good things do come," would " grant us, not only
by Ms holy inspiration to think those things that be
good, but by Ms merciful guiding to perform the same,
through our Lord Jesus Christ. Amen." Dean Stanhope.
(27.) It may be useful to consider what our Saviour
means in this place by calling on bis disciples to " be
of good cheer."
1 . The being of " good cheer" under " tribulation"
does by no means infer that firmness of mind, (as some
philosophers of old miscalled it) which preserves the
man from being at all affected with calamities, or mov
ed from his usual easiness of temper. How far human
nature might be beholden to them, who bestowed this
fanciful perfection upon it, is not worth staying to
examine : let it suffice to observe, that religion is not
at all obliged by it ; for the Gospel no where goes
about to delude us with romantick notions : it tells no
man upon a cross, or in a fire, that he feels no pain ;
or that such pain is nothing to him, because it cannot
reach his soul : and yet, it commands every man to
continue stedfast in his duty, notwithstanding the most
exquisite tortures to deter him from it. It is entirely
suited to the condition and common sense of mankind,
and would not require more constancy in suffering, if it
did not furnish more substantial comforts, than any other
system in the world : in short, Christianity leaves na
ture, and its passions, in the proper exercise of their
powers ; offers no false ideas of things without us,
which experience will be sure to prove false, when we
most need and wish to find them true; but it allows the
tenderest sense of pain and grief, and yet contrives a
way to conquer that sense, and sustain our spirits un
der the utmost weight of them.
2. This command to be of " good cheer" belongs to
such "tribulation" only, as the hand of God brings
upon us. The sufferings of these disciples, in propa
gating the faith, seem to have been principally in our
Lord's view at this time ; and for these he had long
since declared them " blessed." But he had also di
rected them to join the " wisdom of the serpent with
the harmlessness of the dove;" (Matt. v. 10, 11, 12;
x. 16.) and made prudence, as well as perseverance in
goodness, a truly Cliristian duty. When, therefore,

Do ye now believe ? Behold, the hour cometh,
yea, is now come, that ye shall be scattered
every man to his own, and shall leave me
alone : and yet I am not alone, because the
Father is with me. These things I have spoken
unto you, that in me ye might have peace. In the
world ye shall have tribulation ; but be of good
cheer, I have overcome the world. (27.)
men court danger, and draw upon themselves unneces
sary sufferings, it is not the best cause, nor the best
meaning in the world, that will bear such people out,
or entitle them to the comforts of persecuted Christians.
For these in truth do suffer, not for Christ's and right
eousness' sake, but for their own humour and folly,
the enthusiasm of a mistaken, or the heat of an indis
creet zeal. Dean Stanhope.
The three Rogation Days, that is, the Monday,
Tuesday, and Wednesday before Holy Thursday, or
the Ascension of our Lord, being by the Church of
England appointed to be observed as days of fasting or
abstinence, it may be proper in this place to give some
account of their original.
These Litanic, or Rogation Days, were first insti
tuted by Mameetes, Bishop of Vienna, a little after
the middle of the fifth century. Mamertus was not
the inventor of Litanies, or litanical supplications, but
he was the institutor of the Rogation fast, and the first
that applied the use of Litanies to the Rogation Days.
To avert the irruption of the Goths, and to appease the
wrath of Heaven, which was manifested by various ca
lamities, and many strange prodigies ; he ordered pro
cessional supplications to be made (or to speak more
correctly, he obtained permission from the Senate,
that they should be made) on the Monday, Tuesday,
and Wednesday before the Ascension. Rogations being
the Latin name given to these processional supplica
tions, the days were called Rogation Days.
Hitherto the whole fifty days of Pentecost had been
observed as one continued festival, and the appointment
of a fast for three days before the Ascension, appeared
to the Spanish Churches so improper a departure from
the practice of their forefathers, that the Council of
Gironne enacted, that the Rogation fast should be kept
after the day of Pentecost.
This fast was unknoAvn in the Greek Church, which
kept Pentecost as one entire festival, in conformity to
ancient and general usage. But the example of Ma-
mektes was followed by many Churches in the West,
and the institution of the Rogation Days, soon passed
from the diocese of Vienna into France, and from France
into England : though it was not admitted at Rome, be
fore the end of the eighth century, or the beginning of
the ninth. The first Council of Orleans enacted, that
during the three days before the Ascension, men ser
vants and women servants should be released from
working, that all the people might attend the public
worship. These processional Rogations continued in
England, till the Era of our Reformation.
The injunctions of Queen Elizabeth, which like those
of Edward in 1547, prohibit litanical processions,
" Require, that the curate in the common perambula-

THE ASCENSION-DAY.

169

The Ascension-day. (28.)
The Collect.
GRANT, we beseech thee, Almighty God,
that like as we do believe thy only-begotten
Son our Lord Jesus Christ to have ascended
into the heavens ; so we may also in heart
and mind thither ascend, and with him con
tinually dwell, who liveth and reigneth with
thee and the Holy Ghost, one God, world with
out end. Amen.
For the Epistle. Acts i. 1 .
THE former treatise have I made, O The
ophilus, of all that Jesus began both to do and
teach, until the day in which he was taken up,
after that he, through the Holy Ghost, ad giv
en commandments unto the Apostles whom he
had chosen : to whom also he showed himself
alive after his passion, by many infallible
proofs ; being seen of them forty days, and
speaking of the things pertaining to the king
dom of God : and being assembled together
with them, commanded them that they should
tions, used heretofore in the days of Rogations, shall
ascertain convenient places admonish the people to give
thanks to God, in the beholding of God's benefits, for
the increase and abundance of his fruits upon the face
of the earth, with the saying of the ciii. Psalm, Bene-
dic anima mea, fc. at which time also the same minis
ter shall inculcate these, or such sentences : Cursed
be he which translateth the bounds and dolles of his neigh
bour : or such other order of prayers as shall be ap
pointed." But no office, or order of prayer, or even single Col
lect has since been appointed for the Rogation Days in
any of our service books : though four very excellent
Homilies are provided, the first of wliich is to be read
in the Church, after the ordinary service on Monday,
the second on Tuesday, the third on Wednesday, and
the fourth on the day that the Perambulation is made.
Shepherd.
(28.) Forty days after his resurrection, our blessed
Saviour publickly ascended with our human nature into
heaven, and presented it to God, who placed it at his
own right hand, and by the reception of those first
fruits sanctified the whole race of mankind. As a
thankful acknowledgment of which great and mysterious
act of our redemption, the Church hath from the be
ginning of Christianity set apart this day for its com
memoration ; and for the greater solemnity of it, our
Church in particular hath selected such peculiar offices
as are suitable to the occasion ; as may be seen by a
short view of the particulars. Wheatly.
Forty days being expired since our Lord's resurrec
tion, and he being now about to take his last farewell
of his disciples, he came to them as they were assent

not depart from Jerusalem, but wait for the
promise of the Father, which, saith he, ye
have heard of me. For John truly baptized
with water, but ye shall be baptized with the
Holy Ghost not many days hence. When
they therefore were come together, they asked
of him, saying, Lord, wilt thou at this time
restore again the kingdom to Israel ? And he
said unto them, It is not for you to know the
times or the seasons, which the Father hath
put in his own power. But ye shall receive
power after that the Holy Ghost is come upon
you ; and ye shall be witnesses unto me, both
in Jerusalem, and in all Judea, and in Sama
ria, and unto the uttermost part of the earth.
And when he had spoken these things, while
they beheld, he was taken up, and a cloud re
ceived him out of their sight. And while they
looked stedfastly toward heaven, as he went
up, behold, two men stood by them in white
apparel ; which also said, Ye men of Galilee,
why stand ye gazing up into heaven ? This
same Jesus, which is taken up from you into
bled in a private place, and among other things, relat
ing to the government of his Church, he particularly
charged them not to depart from Jerusalem, until they
had received that miraculous effusion ofthe Holy Ghost,
which he had promised, and would shortly send down
upon them ; and having led them out of the city, to that
part ofthe Mount of Olives Avhich was nearest to Betha
ny, he lifted up Ms hands, and gave them his solemn
benediction ; and while they remained in a posture of
profound adoration, he was gradually taken from them
in a cloud, and carried triumphantly into heaven,
Avhere now he sitteth at the light hand of God, God,
blessed forever. Amen.
In this short history of our Saviour's ascension, the
Holy Spirit condescends, in a Arery particular manner,
to the measure of our capacities, by attributing to God
the parts and gesture of our human body. The hand
is the chief instrument of exerting our strength, and is
therefore very properly used to denote the power of
God. The right hand is the usual place of honour and
respect, and therefore implies the highest dignity.
Sitting intimates a state of ease and rest, and is pro
perly the posture of those who are vested with power
and authority, of kings on their thrones, and magis
trates in courts of justice ; and therefore, Christ's sit
ting at God's right hand, implies, that the same bliss,
glory, and power, which, as tlie Son of God, he en
joyed before his incarnation from all eternity, his hu
man nature is now made partaker of in the highest
heavens. That this God-man is invested with an ab
solute authority, and boundless dominion, and does
now in both natures rule, as he shall one day judge,
the whole world ; and that, till that day come, it is

170

heaven, shall so come, in like manner as ye
have seen him go into heaven. (29.)
The Gospel. St. Mark xvi. 14.
JESUS appeared unto the eleven as they
sat at meat, and upbraided them with their
unbelief and hardness of heart, because they
believed not them which had seen him after
he was risen. And he said unto them, Go ye
into all the world, and preach the Gospel to
every creature. He that believeth and is bap
tized shall be saved ; but he that believeth not
shall be damned. And these signs shall fol
low them that believe : In my name shall
they cast out devils ; they shall speak with
new tongues ; they shall take up serpents ;
and if they drink any deadly thing, it shall not
hurt them ; they shall lay hands on the sick,
and they shall recover. So then, after the
our duty to reverence, obey, trust in, and pray to him,
as our only head and king, our rightful and universal
Lord. G. Naieson.
(29.) The portion of Scripture for the Epistle, and
that of the Gospel, for this great and solemn day, do
both agree in acquainting us how our Lord employed
his last minutes with his disciples here upon earth ; and
how his blessed person was disposed of, when ceasing
to converse any longer among men. They relate, that
by a fate very distant from that of common men, his
body was not deposited in the grave, whose gates and
strong holds he, at his resurrection, had already brok
en through ; but that it was received up on high, and
conveyed into heaven. Thus far both passages agree ;
and then St. Mark adds, that he " sat on the right hand
of God."
These tAvo glorious actions make the sixth article of
our Creed. The sum whereof will be comprehended
in these very few Avords : " That the same Miss, and
glory, and power, which the Son of God did, before
Ms incarnation, enjoy with his Father from all eterni
ty, his human nature is now made partaker of in the
highest heavens. That this God-man is invested with
an absolute authority and boundless dominion ; and
does now, in both natures rule, as he shall one day judge,
the whole world. That, till that day come, it is the
duty of us, and of all mankind, to reverence and obey,
to trust in and pray to him, as our only head and King,
our rightful and universal Lord." This is the sub
stance of that, which we arc to understand, by " Jesus
Christ being received up into heaven, and sitting at the
right hand of God." Dean Stanhope.
(30.) From Christ's being exalted to the right hand of
God Ave may learn the infinite wisdom and justice of
God thc Father, in recompensing the sufferings of his
Son, with so high and honourable a reward.
2. From Christ's exaltation at the right hand of pow
er and glory, we may learn all due reverence and sub
jection to him ; for " God hath thus highly exalted him,
that at the name of Jesus every knee should bow, and

SUNDAY AFTER ASCENSION-DAY. Lord had spoken unto them, he was received

up into heaven, and sat on the right hand of
God. And they went forth, and preached
every where, the Lord working with them,
and confirming the word with signs follow
ing. (30.)

Sunday after Ascension-day. (3 1 .)
The Collect.
O GOD, the king of glory, who hast exalt
ed thine only Son Jesus Christ with great tri
umph unto thy kingdom in heaven ; we be
seech thee leave us not comfortless ; but send
to us thine Holy Ghost to comfort us, and ex
alt us unto the same place whither our Saviour
Christ is gone before, who liveth and reigneth
every tongue confess that Jesus Christ is Lord, to the
glory of God the Father. (Phil. ii. 9, 10, 11.) Let us
then be subjects of his kingdom of grace here, that we
may become the subjects of his kingdom of glory here
after ; subject we must be either to Ms mercy or his
power ; for they, that Avill not submit to his golden
sceptre, shall be " bruised with his rod of iron, and
those his enemies, that will not have him to reign ovrer
them, shall be brought forth, and slain before him."
(Luke xix. 27.)
3. From Christ's sitting at the right hand of God,
we may learn, to triumph over death and the grave in
the words of the apostle; "0 death, where is thy
sting ? O grave, where is thy victory ? but thanks be
to God who giveth us the victory through our Lord
Jesus Christ." (l Cor. xv. 57.)
4. From Christ's sitting at the right hand of God,
let us learn, by the eye of faith, frequently to look
up to him, to enable us to bear up with courage under
all the troubles and tribulations of the world ; so St.
Stephen did ; and so the apostle exhorts all good Christ
ians to do. (Heb. xii. 2.) " Looking unto Jesus, the
Author and Finisher of our faith, who for the joy that
was set before Mm endured the cross, despising the
shame, and is noAV set down at the right hand of God."
5. From Christ's interceding for us at the right
hand of God, let us learn to " come boldly to the
throne of grace ;" where we have a prevalent Friend
and Advocate to obtain grace and mercy for us. And
let us so rely upon his intercession, as not to seek to
any other mediators, for there is " one Mediator be
tween God and men, the man Christ Jesus." Dr. Hole.
(31.) This is called Expectation week : for now the
apostles were earnestly expecting the fulfilment of our
Lord's promise, "Ifi go away, I will send the com
forter to you." (John xvi. 7.) The Epistle exhorts to
earnest prayer for the Comforter promised in the Gos
pel ; which exhortation the Church performs in the Col
lect. It exhorts us all to make such an use of those
gifts Avhich the holy Spirit shall bestow upon us, as be-

SUNDAY AFTER ASCENSION-DAY.

171

withihee and the^ Holy Ghost, one God, world
without end. Amen.
The Epistle. 1 St. Peter iv. 7.
THE end of all things is at hand : be ye
therefore sober, and watch unto prayer. And
above all things have fervent charity among
yourselves : for charity shall cover the multi
tude of sins. Use hospitality one to another
without grudging. As every man hath re
ceived the gift, even so minister the same one
to another, as good stewards of the. manifold
grace of God. If any man speak, let him
speak as the oracles of God : If any man min
ister, let him do it as of the ability which God
giveth : that God in all things may be glori
fied through Jesus Christ : to whom be praise
and dominion for ever and ever. Amen. (32.)
comes good stewards of the manifold grace of God.
Bp. Sparrow, Wheatly.
(32.) By "the end of all things" mentioned in this
Epistle we shall do well to understand that day of the
Lord, the terrors of which are described in the 24th
chapter of St. Matthew, and the 21st of St. Luke. A
revolution of that infinite consequence, that the utmost
preparation, possible to be made for it, is all little
enough : and a revolution so uncertain, as to the time
when it shall overtake us, that our Lord, upon all oc
casions taken to mention it, inculcates the great duty
of watchfulness ; a duty, incapable of being discharged
by any who have not attained to a mastery over their
sensual appetites, the indulging whereof, to any degree
of excess, clouds the reason that it cannot keep awake,
and indisposes the mind to every thing serious, that it
hath no inclination to consider, and provide itself
agairist, the surprises of its spiritual enemy. His temp
tations can at no time attack us with more fatal advan
tage, than when unlawful liberties and pleasures have
put us off our guard ; and, if this be our danger in
every common event of life, how much more dreadful is
it, with regard to our end, in which whatever we suffer
is final and incapable of any reparation ? Most sea
sonably therefore does the apostle here press the duty
of sobriety. And, in regardthe strength and succour
of the very best men is not from themselves, most rea
sonably does he add " watching unto prayer." Thus
treading in the steps of our blessed Saviour, who, on
the like occasion gives the following warning. " Take
heed to yourselves, lest at any time your hearts be
overcharged with surfeiting and drunkenness, and cares
of this life, and so that day come upon you unawares.
For as a snare shall it come on all them that dwell on
the face of the whole earth. Watch ye, therefore, and
pray always, that ye may be accounted worthy to es
cape all those things that shall come to pass, and to
stand before the Son of Man. (Luke xxi. 34, 35, 36.)
The only remarks I would leave this particular with,
are, l. That by comparing our Lord and St. Peter to
gether, it appears that sobriety means, not only what

The Gospel. St. John xv. 26, and part of
the 1 6th Chapter.
WHEN the Comforter is come, whom I will
send unto you from the Father, even the Spirit
of truth, which proceedeth from the Father, he
shall testify of me. And ye also shall bear wit
ness; because ye have been with me from the
beginning. These things have I spoken unto
you, that ye should not be offended. They shall
put you out of the synagogues ; yea, the time
cometh, that whosoever killeth you, will think
that he doeth God service. And these things
will they do unto you, because they have not
known the Father, nor me : but these things
have I told you, that when the time shall
come, ye may remember that I told you of
them- (33.)
we call a temperate use of meats, and drinks, and
pleasures, and recreations, and the like, but also a
moderating of our desires and pursuits, in the business
and advantages of the world. And 2. That there is
a mutual subserviency of these virtues to each other ;
sobriety is necessary to qualify a man for devotion,
and prayer as useful to preserve and confirm us in the
love of sobriety. Dean Stanhope.
(33.) The word in this Gospel rendered " Comfort
er" is in the original "Paraclete," which signifies
three things, a Comforter, an Advocate, and a Teacher
or remembrancer : which offices, as they were neces
sary to the apostles at that time, so Avill they be to all
Christians to the end of the world. This Paraclete is
the Holy Ghost, the third Person in the ever-blessed
Trinity : and he is truly and properly a Paraclete in
all the forementioned senses. 1. He is a Comforter :
for he administers consolation capable of bearing up
the spirits in all conditions, and communicates joys
that are sufficient, not only to keep us from faint
ing under, but even to make us rejoice in tribulation.
2. He is an Advocate, or Intercessor, which office he
performs for us, partly by acting our cause for us Avith
God, helping us to pray, forming our petitions, and
inspiring us with holy affections, (Rom. viii. 26 :) part
ly by pleading our cause before men, (Matt. x. 19 :)
and partly by pleading Christ's cause against the world.
(John xvi. 8, 9, 10.) 3. He is a Teacher or Remem
brancer : which office he executed for the apostles, by
" leading them into all truth, and teaching and bring
ing all things to their remembrance which Christ had
said unto them." And the same he still executes for
us, by instructing us out ofthe holy Scriptures, which
are the dictates of the same Spirit ; and by bringing to
our minds all necessary truths for our benefit and con
solation, as occasions shall require.
From Christ's promise then of this Comforter, Ad
vocate, and Instructor, let us be ready to welcome him
for all these purposes. Let us hearken to his consola
tions in all our troubles and distresses, and be ever
willing to receive the cordials he is pleased to adminis-
30

172

WHITSUNDAY.

Whitsunday. (34.)
The Collect,
O GOD, who as at this time didst teach the
hearts of thy faithful people, by sending to
them the light of thy Holy Spirit ; grant us
by the same Spirit to have a right judgment in
all things, and evermore to rejoice in his holy
comfort, through the merits of Christ Jesus
our Saviour, who liveth and reigneth with thee,
in the unity of the same Spirit, one God, world
without end. Amen.
ter to keep us from fainting under them. Let us rely
upon him as our Advocate and Intercessor, against the
cry and guilt of our sins ; let us cast ourselves upon the
merits of Christ's satisfaction, and depend upon his
Holy Spirit, who is ever ready to plead our cause, and
to make intercession for us. Moreover, let us hearken
to the advice and directions of this holy Monitor, both
in his private Avhispers, and more publick instructions ;
never turning the deaf ear to either, but always listen
ing to that voice, saying to us, "This is the Avay,
walk in it, when we are turning to the right hand, or
to the left." And then he who now " guides us by his
counsel here, will hereafter bring us to glory." Dr. Hole.
(34.) The day after our blessed Lord had taken pos
session of his regal dignity in heaven, he thought pro
per to perform his gracious promise of sending his Holy
Spirit upon the apostles and disciples; who being on
this day assembled to celebrate divine worship, there
suddenly came a sound from heaven, as of a mighty
rushing wind, and filled all the house where they were
sitting; and there appeared unto them cloven tongues,
like as of fire, and sat upon each of them. Hereupon
they were filled with the Holy Ghost, and began to
speak with other tongues as the Spirit gave them utter
ance ; whereby they who Avere JeAvs by birth, and un
derstood only their own native language, were in an in
stant enabled to-publish that religion which God had
revealed to them, all over the world.
Pentecost being a very high festival among the Jews,
observed by them in memory of the promulgation of the
law from Mount Sinai, and to intreat the divine bless
ing upon their then ensuing harvest, there were vast mul
titudes of prosolytes, natives of no less than fifteen dif
ferent nations, at Jerusalem, to celebrate the feast ; who
at the first news of this miraculous mission, repaired to
the place where the apostles were assembled, in order
to satisfy themselves of the truth of it. But how great
was their surprise and astonishment, when they heard
such ignorant and illiterate men rehearse the wonders of
Almighty God, and the sublime doctrines of the Gos
pel, in almost all the known languages in the world !
Some of them, however, and probably the inhabitants of
Jerusalem, who had so lately imbrued their hands in the
blood of Jesus, and whose hearts were steeled against
all conviction of the divinity of his person and religion,
endeavoured to elude what they could not deny, and to

For the Epistle. Acts ii. 1.
WHEN the day of Pentecost was fully
come, they were all with one accord in one
place : And suddenly there came a sound from
heaven, as of a rushing mighty wind, and it
filled all the house where they were sitting.
And there appeared unto them cloven tongues,
like as of fire, and it sat upon each of them :
And they were all filled with the Holy Ghost;
and began to speak with other tongues, as the
Spirit gave them utterance. And there were
impute the miracle (for such it appeared even to them)
to the operative qualities of new wine.
Hereupon Peter, as president of the assembly, stood
up, and endeavoured to confute their injurious calumny
by telling, them, "That then it was early in the morn
ing, not above nine of the clock, and consequently very
improbable that men should be drunk, it being no pro
per time to have eaten or drank anything; that the
present effusion of the holy Ghost was a full completion
of that famous prophecy of Joel. (ch. ii. 28, 29.) And
it shall come to pass afterwards, that I will pour out
my spirit upon all flesh, and your sons and your daugh
ters shall prophecy, your old men shall dream dreams,
your young men shall see visions : and also upon the ser
vants and upon the handmaids in those days will I pour
out my Spirit. That Jesus of Nazareth was the per
son, who had poured down those extraordinary gifts
upon his Church ; that from the testimony of the holy
David it plainly appeared, that God all along intended
to raise him from the dead, and exalt him to his right
hand; and that the present mission of the Holy Ghost
abundantly declared, that the same person, whom they
by divine permission, had crucified and slain, God had
ordained to be both Lord and Christ." This sermon,
though the first that St. Peter made in public, Avas so
very moving, and so deeply affected the audience, that
no less than three thousand of them were converted, and
received into the profession of the Christian faith by
baptism, who by their diligent attention to the apostles'
doctrine afterwards, their constant attendance upon
public prayers, their frequent celebration of the Lord's
Supper, their cheerful intercourse with each other, their
parting with their goods and possessions, and communi
cating to every one according to their necessities, (even
to the love and admiration of all that beheld them) were
daily and hourly confirmed therein.
On this day when we commemorate the first estab
lishment of the Christian religion, not in the manner in
which other religions have been established, by fire and
sword, plunder and rapine, fraud and violence, but by
the far more poAverful and efficacious influences of the
ever-blessed Spirit. We ought therefore to live in
strict conformity to the precepts of that Gospel, which
hath received so convincing a testimony ; to hold fast
the profession of that faith, wliich is established upon
such firm grounds ; and to support ourselves under all
the difficulties of the Christian warfare, with this com-

WHITSUNDAY.

173

dwelling at Jerusalem Jews, devout men, out
of every nation under heaven. Now when
this was noised abroad, the multitude came to
gether, and were confounded, because that
every man heard them speak in his own lan
guage. And they were all amazed, and mar
velled, saying one to another, Behold, are not
all these which speak Galileans ? and how hear
we every man in our own tongue wherein we
were born ? Parthians, and Medes, and Elam-
ites, and the dwellers in Mesopotamia, and in
fortable consideration, that he that is in us, is greater
than he that is in the wm-ld; and that we may do all
things through Christ that strengthened us.
G. Naieson.
As to the name, the most received opinion is, that
the word is at length "White-Sunday." so called
from the the white garments, worn by the persons bap
tized in the ancient Church. For the admimstering of
which sacrament, Easter, and this, and the Sundays be
tween, were the most solemn seasons. Particularly on
this day, the last of those Sundays (when that solemn
ity determined, and the preparation, for it had been ex
tended to the utmost length); "as well on that account,
as for the deserved veneration due to so great a festival,
vast numbers offered themselves to be received to bap
tism. And, in token of their being cleansed from all
past sins, as Avell as for an emblem of that innocence
and purity, to which they then obliged themselves, they
were clad in white : and, from the multitude of such
vestments then put on, are supposed to have given oc
casion for this Lord's day being distinguished by that
name. Dean Stanhope.
The reason, why this time was of old appointed for
solemn baptism, was, 1 . Because this day the apostles
were baptized with the Holy Ghost and fire. Acts ii. 3.
2. Because this day three thousand were baptized by
the apostles. Acts. ii. 41. In memory of which, the
Church ever after held a solemn custom of baptizing at
this feast. Bp. Sparrow.
This day is called Pentecost, because there are fifty
days betwixt the true passover and Whit-Sunday. As
there were fifty days from the Jews' passover to the giv
ing of the Law to Moses in Mount Sinai, which Law
was written Avith the finger of God ; (for from the four
teenth day of the first month, the day of the passover,
to the third day of the third month, the day of the LaAv's
giving, (Exod. xix. 1. 16.) are fifty days;) so from the
true Passover, which was celebrated when Christ was
offered up for us, are fifty days to this time, when the
Holy Ghost *eame down upon the Church, to Avrite the
new law of charity in their hearts. Upon this medita
tion, St. AugaPtine breaks out thus : " Who would not
prefer the joy and pleasure of these mysteries, before
all the empires of the world ? Do you not see, that as
the two Seraphim cry one to another, Holy, holy, ho
ly," (Isa. vi. 3 ;) "so the two Testaments, Old and
New, faithfully agreeing, evince the sacred truth of
God ?" It should be noted, that we must not count the
fifty days from the very day of the passover, but from

Judea, and Cappadocia, in Pontus, and Asia,
Phrygia, and Pamphylia, in Egypt, and in the
parts of Lybia about Cyrene, and strangers of
Rome, Jews and Prosolytes, Cretes and Ara
bians, we do hear them speak in our own
tongues the wonderful works of God. (35.)
The Gospel. St. John, xiv. 15.
JESUS said unto his disciples, If ye love
me, keep my commandments. And I will
pray the Father, and he shall give you another
Comforter, that he may abide with you for
the Sunday following ; and so God directed the Jews,
(Lev. xxiii. 15.) speaking of their Pentecost or Feast
of Weeks, " and ye shall count from the morrow after
the sabbath ; from that day seven weeks shall be com
plete." Bp. Sparrow.
(35.) This Scripture relates one of the most impor
tant eAents that ever happened to mankind. For such
Avas the mission of the holy Spirit, and the pouring out
of his miraculous gifts upon the disciples, in a manner
most amazing, most effectual for the mighty purposes
appointed to be accomplished by their means. An event
deservedly commemorated by the Christian Church,
since the influence of it extends to all ages ; and the
benefit consequent upon it is no iess than the conver
sion and instruction of a whole world. Upon this oc
casion first, that poAver from on high exerted itself,
wherewith our Lord promised to endue those delegates,
to whom he had committed the care of finishing the
great work. A Avork, which himself declares necessary
to have been begun in his own person ; but to have been
carried on and finished by other hands.
All the circumstances, that concurred to give author
ity and efficacy to their undertaking, are of great sig
nificance and consideration : such in particular are the
time, the place, the surprising appearances of this Spir
it's descent. But such more especially were the imme
diate effects it produced, and the condition of the per
sons so powerfully wrought upon.
Now that effect was " speaking with other tongues,
as the Spirit gave them utterance," (Acts ii. 4. 7;) and
flie persons who spake thus were all Galileans ; natives
of a country held in great contempt among the Jews,
and, in particular, for being heavy, and ignorant, and
unpolished. The men before us were known to be such.
Bred up to mean trades, and destitute both of capacity
and opportunity to acquire any degree of those abilities,
which they now exerted in the utmost perfection. And
what could be a more evident proof of God speaking in
them, and by them, than the doing of that in an instant,
which the study of a whole life, could hardly, if at all,
qualify any man to do ? Here was no room for delusion,
where every hearer was a judge for himself; and where
those that heard were so many, of regions so distant,
and of languages so very different from each other. So
amazing are the improvements where God condescends
to teach ; and so manifestly does it appear, that he
teaches immediately by himself, Avhere art and nature
are so far outdone : where the " foolish" are empoAvered
in a moment to " confound tlie wise :" and the " weak"

174

WHITSUNDAY.

ever ; even the Spirit of truth, whom the world
cannot receive, because it seeth him not,
neither knoweth him : but ye know him ; for
he dwelleth with you, and shall be in you.
I will not leave you comfortless ; I will come
to you. Yet a little while, and the world
seeth me no more ; but ye see me : because I
live, ye shall live also. At that day ye shall
know that I am in my Father, and ye in me,
and I in you. He that hath my command
ments, and keepeth them, he it is that loveth
me ; and he that loveth me, shall be loved of
my Father ; and I will love him, and will
manifest myself to him. Judas saith unto
him, (not Iscariot) Lord, how is it that thou
wilt manifest thyself unto us, and not unto the
world ? Jesus answered and said unto him, If
a man love me, he will keep my words ; and
my Father will love him, and we will come
unto him, and make our abode with him.
He that loveth me not, keepeth not my say
ings: and the word which ye hear is not
chosen to "confound the mighty.," 1. Cor. i. 27. 29.
This left no room for "flesh to glory in his presence,"
but proved itself, beyond all contradiction, to be a
" power from on high." Dean Stanhope.
(36.) This solemnity being consecrated in a peculiar
manner to the honour of the blessed Spirit of God, this
is a convenient opportunity for setting forth that light,
Avhich the Gospel for the day and other passages of
Scripture have given us, into the nature of the Holy
Ghost. 1. The testimony of Scripture will, I conceive, abun
dantly justify us in stating that the Holy Ghost is a
person, and not a mere quality, or operation. It is con
fessed, that some passages, in the New Testament,
where the word " spirit" is used, do carry that sense.
And these are such, as by an usual figure of the cause
for the effect, mean only the gifts and influences of that
Spirit. But then some other passages are observable,
to which no other signification, but that of a person, can
fairly be applied. Thus this Spirit is said to "come,"
and to "be sent," to " come in the name" of one per
son upon a message from another ; to " receive" from
one, and to " shew" tp others ; to " assist," to " teach,"
to " guide^ to refresh the memories of them, to whom
he comes ; and to discharge the office of a " paraclete :"
all these are attributed to the Spirit in this very dis^
course to the disciples. Elsewhere we also read of the
Spirit " making intercession," of his being " grieved,"
of his proceeding with discretion and choice, and " di
viding" his gifts to " every man severally as he will :"
of " blaspheming" hiin, of " lying" to Mm, of " tempt
ing" him : of persons being "baptized" into his name,
"separated" or consecrated to Mm, and "called" by
him to the " work" of the ministry. Rom. viii. 26,

mine, but the Father's which sent me. These
things have I spoken unto you, being yet pre
sent with you. But the Comforter, which is
the Holy Ghost, whom the Father will send
in my name, he shall teach you all things, and
bring all things to your remembrance, what
soever I have said unto you. Peace I leave
with you, my peace I give unto you : not as
the world giveth, give I unto you. Let not
your heart be troubled, neither let it be afraid.
Ye have heard how I said unto you, I go away,
and come again unto you. If ye loved me, ye
would rejoice, because I said, I go unto the
Father: for my Father is greater than I.
And now I have told you before it come to
pass, that when it is come to pass, ye might
believe. Hereafter I will not talk much with
you : for the prince of this world cometh, and
hath nothing in me. But that the world may
know that I love the Father; and as the
Father gave me commandment, even so I
do. (36.)

27; Eph. iv- 30; 1 Cor. xii. 11; Matt. xii. 31,32;
Acts v. 3. 9; Matt, xxviii. 19; Acts xiii. 2. Now
from hence, I conceive, we are abundantly warranted
to infer the personality of the Holy Ghost; because
such things are here attributed to him, as cannot, With
any propriety of speech, be affirmed of a quality, or
operation, or indeed of any but a person.
2. The Gospel for the day does likewise strongly in
timate, that the Spirit here spoken of is a divine per
son. For none but God can know all truth ; and none
can teach all, who docs not know all. None but he,
who is essentially united to the Son of God, could bring
all those things to remembrance, which the Son had
said : because whoever docs so, must be privy to all
that was said. This argument St. Paul makes use of,
and it is drawn indeed from experience and common
sense. " What man knoweth the things of a man, save
the spirit of a man, wliich is in him ? Even so the
things of God knoweth no man, but the Spirit of God."
1 Cor. ii. 10, 11. Now it is observable, that the ar
gument, of no mind being perfectly known by any but
itself, is there alledged in proof ofthe " Spirit's search
ing all things, even the deep things of God :" and to
shew, how safely Ave may, upon that account, yield our
assent to every thing, which shall by this Spirit be re
vealed to us ; though such as no collections of our own
reason can give satisfaction in, or makg , any discovery
of. To these we may add those' other passages, which
call the Holy Spirit " God" and "Lord," (Acts xiii. 2 ;
v. 3, 4. 9 ;) .which affirm, that he inspired the Messiah,
(Isai. lxi. 1 ; Luke iv. 18. &c. ;) that he spake by the
prophets, (Isai. vi. 8, 9 ; compare Acts xxviii. 25, 26 ;
Jerem. xxxi. 33 ; Heb. x. 15,, 16; 2 Pet. i. 21 ;) and
that by his inhabitation, regenerated Christians be-

MONDAY IN WHITSUN-WEEK.

175

Monday in Whifsun-Week. (37.)
The Collect.
O GOD, who as at this time didst teach
the hearts of thy faithful people, by sending to
them the light of thy Holy Spirit ; grant us
by the same Spirit to have a right judgment
in all things, and evermore to rejoice in his
holy comfort, through the merits of Christ
Jesus our Saviour, who liveth and reigneth
with thee, in the unity of the same Spirit, one
God, world without end. Amen.
. For the Epistle. Acts x. 34.
THEN Peter opened his mouth, and said,
Of a truth I perceive that God is no respecter
of persons ; but in every nation, he that fear-
eth him, and worketh righteousness, is accept
ed With him. The word which God sent
unto the children of Israel, preaching peace by
Jesus Christ, (he is Lord of all ;) that word, I
say, ye know, which was published throughout
all Judea, and began from Galilee, after the
come living temples and dwellings of God,. (1 Cor.
iii. 16, 17; vi. 19; Eph. ii. 20, 21, 22; 2 Cor. vi.
16.) As therefore the unity ofthe Son with the Father
is frequently implied by the Father being "seen of
Mm, known by him, manifesting himself to him,
shewing him all that himself doth," and the like ; so
may the unity of the Holy Ghost with Father and Son
both, be not unfitly gathered, from his " being sent by
the Son," and "by the Father in the Son's name; re
ceiving" of the " Son's" and of " the Father's to shew
to disciples ;" (for he is therefore said to receive of the
Son's, because " all things that the Father hath are the
Son's.") John xiv. 25 ; xvi. 14,15. So again " teach
ing," and "calling to mind," all that ever the Son had
taught before : especially, if to all this we add, that he
is expressly styled, not only the " Spirit of God," and
the " Spirit" ofthe "Father," but the " Spirit" ofthe
"Son," and the "Spirit of Christ." 1 Pet. iv. 14;
Eph. iv. 30 ; Matt. x. 20 ; Rom. viii. 9 ; 1 Pet. i. 11 ;
Gal. iv. 6.
3. The texts referred to do also imply that procession
of the Holy Ghost from the Father and the Son, which
the Church hath generally received, as a matter of
faith. For, though these three persons be, in all con
siderations relating to the divine nature, equal ; so as
that with regard to time, or power, or any other like
perfection, none is greater or less than another ; yet in
dignity, and order of relation, there is some difference.
The Father is in this regard supreme, because the orig
inal, the source, the root of the Godhead. A Godhead,
from all eternity communicated to the Son : who is
therefore acknowledged for the. second person : and the
same divine nature is again imparted by both these

baptism \vJiich John preached: How God
anointed Jfesus of Nazareth with the Holy
Ghost, and with power; who went about
doing good, and healing all that were oppress
ed of the devil ; for God was with him. And
we are witnesses of all things which he did,
both in the land of the Jews, and in Jerusalem ;
whom they slew, and hanged on a tree. Him
God raised up the third day, and showed him
openly ; not to all the people, but unto wit
nesses chosen before of God ; even to us, who
did eat and drink with him after he rose from
the dead. And he commanded us to preach
unto the people, and to testify that it is he
which was ordained of God to be the judge of
quick and dead. To. him give all the prophets
witness, that through his name, whosoever be
lieveth in him, shall receive remission of sins.
While Peter yet spake these words, the Holy
Ghost fell on all them who heard the word.
And they of the circumcision who believed,
were astonished, as many as came with Peter,
because that on the Gentiles also was poured
to the Holy Ghost, whose eternal procession from the
two former gives him the third place in the ever-blessed
Trinity. This must be confessed a vast and adorable
mystery ; too profound for man to penetrate, or dis
tinctly to conceive. For how should a poor worm be
able to comprehend the perfections of an infinite God ?
But since revelation teaches that so it is ; reason agrees,
that it ought to be received with an humble and sub
missive faith. As God hath not, s*I think I might
venture to say, that (according to those bounds of per
fection, within which he hath thought fit to limit the
several beings created by him) he could not, let men
into a complete knoAvledge of all the depths ofthe deity.
But then I add, that so much as he hath revealed is
sufficient to command our belief of those things, which
we cannot perfectly know. And such I take to be the
intimations given in this and other Scriptures, of the
Holy Ghost being a person, a divine Person, and a
Person proceeding from God the Father, and God the
Son. Dean Stanhope.
(37.) The Whitsun-week was not intirely festival,
like that of Easter : the Wednesday, Thursday, and
Friday being observed as fasts, and days of humiliation,
and supplication for a blessing upon the work of ordi
nation, which was usually on the next Sunday.
But the Monday and Tuesday were observed after the
same manner and for the same reasons, as in the Easter-
week. The Collects, Epistles, and Gospels for both these
days are ancient : both the Epistles are concerning the
baptism of converts, (this being, as we have already no
ted, one of the more solemn times appointed for baptism,)
and concerning their receiving ofthe Holy Ghost by the

176
out the gift of the Holy Ghost# For they
heard them speak with tongues, a#d magnify
God. Then answered Peter, Can any man
forbid water, that these should not be baptized,
who have received the Holy Ghost as well as
we ? And he commanded them to be baptized
in the name of the Lord. Then prayed they
him to tarry certain days. (38.)
The Gospel. Sf. John iii. 1 6.
GOD so loved the world, that he gave his
only begotten Son, that whosoever believeth
in him should not- perish, but have everlasting
life. For God sent not his Son into the world
hands of the apostles, (this being also a time for con
firmation, which was always performed by the imposi
tion of hands.) The Gospel for Monday seems to have
been allotted for the instruction of the new baptized ;
teaching them to believe in Christ, and to become the
children of the light. The Gospel for Tuesday seems to
have been appointed, as it is one of the Ember or Ordi
nation weeks ; the design of it being to put a difference
between those who are. lawfully appointed and ordained
to the ministry, and those who without any commis
sion arrogate to themselves that sacred office. WHEATEV.
(38.) It should be observed from this narrative, that
the effusions of the Holy Spirit, liberal, and glorious,
and manifestly divine, as they were, in the apostolical
age, did not yet supersede the necessity of those sacra
ments, wliich Christ had left, as ordinary marks and
means of conferring and expressing church-membership
among his followers. For what is St. Peter's inference
from these miraculous gifts ? Is it, that the persons on
whom they rested! had no need of baptism ? No : but
that these extraordinary gifts were an evidence, that
God had a favour for them, and saw their sincerity, and
thus was pleased to testify that they were fit objects for
baptism. Accordingly he took care, that they should
immediately be made disciples, who had this evidence
of being believers before. " Can any man" (says he)
"forbid water, that these should not be baptized," &c.
Acts x. 47. So far is the baptism of the Spirit, even
where that is undeniable, from excluding the baptism of
water ; so far any of the extraordinary methods of grace,
from intending to break in upon and overturn the regu
lar establishments and orders ofthe Church. And sure
one cannot wish a stronger proof, than the instance be
fore us, that the outward washing is not merely a figure,
or representation, of the inward in this sacrament; but
a rite of initiation and an essential part of the sacra
ment : and that the graces of the Holy Spirit may be
the foundation of a just claim to baptism ; but never
(where that sacrament can be had) a lawful dispensa
tion to any man, for the refusal or neglect of it.
The more usual course indeed is for those inward
effects to accompany, and the increase of them to follow
after, the use of the outward visible sign. Of this also
we have remarkable instances in the book of Acts.

MONDAY IN WHITSUN-WEEK.

to condemn the world, but that the world
through him might be saved. He that be
lieveth on him is not condemned : but he that
believeth not is condemned already, because
he hath not believed in the name of the only
begotten Son of God. And this is the con
demnation, that light is come into the world,
and men loved darkness rather than light, be
cause their deeds were evil. For every one
that doeth evil hateth the light, neither cometh
to the light, lest his deeds should be reproved.
But he that doefh truth cometh to the light,
that his deeds may be made manifest, that
they are wrought in God. (39.)
One of which will be brought under consideration, by
the Scripture appointed for to-morrow's Epistle.
Dean Stanhope.
(39.) If the question be asked why many of those, to
whom the Gospel of Christ is preached, reject and des
pise it, though it be, as it is here described, " light
come into the world," the reason is here given : "Be
cause their deeds are evil : they love darkness rather
than light, because their deeds are evil." The course
of men's lives have a strange and strong influence upon
their belief and opinion of things, and evil practices do
very much corrupt and debauch good principles. It is
obvious to observe, that good men, who lead holy and
virtuous lives, easily believe the truths of the Gospel,
which they see tend so much to the happiness of this life
and the next ; they feel their minds inclined to receive
Christ as the Saviour of the world ; and both desire
and delight in the knowledge of his Avays ; they choose
light rather than darkness, and prefer knowledge before
ignorance, and that because their deeds are good ; they
labour to regulate their practice by the rule of God's
Avord, and, instead of shutting their eyes against the
light, they pray God to open them, that they may more
clearly see the wondrous things of his law. And thus
an honest mind leads them to the knowledge of divine
truths. Whereas bad men, on thc other hand, who lead
loose and wicked lives, do all they can to extinguish
the light of truth, which shews them the error and dan
ger of their way, and would stop their career in wick
edness : for this reason they hate knowledge, and en
deavour to stifle and suppress the light of it from shin
ing into their understandings, and that because their
deeds arc evil. Their works being contrary to God's
word, they care not to receive or hearken to what makes
against them, but rather seek to put out that light,
which they have no mind to work or walk by. And
therefore the Evangelist, in the next verse, adds, that
"every one that doeth evil hateth the light, neither
cometh to the light lest his deeds should be reproved."
There are some sins so foul, as to shun all discovery,
and to covet a black veil of darkness, to hide their de
formity. There are others attended with that shame
and disgrace, as not to be able to bear the light, and so
arc acted under vizors and disguises, to avoid the re
proach and censures of the world. Again there are

TUESDAY IN WHITSUN-WEEK.

177

Tuesday in Whitsun- Week.
The Collect.
O GOD, who at this time didst teach the
hearts of thy faithful people, by sending to
them the light of thy Holy Spirit ; grant us
by the lame Spirit to have a right judgment
in all things, and evermore to rejoice in his
holy comfort, through the merits of Christ Je
sus our Saviour, who liveth and reigneth with
thee, in the unity of the same Spirit, one God,
world without end. Amen.
others, so full of mischief and danger both to body, soul,
and goods, that few care to own or be thought actors
of them. And generally all sorts of sinners seek secre-
sy, to conceal the baseness and obliquity of their actions.
" But he that doeth truth cometh to the light, that his
deeds may be made manifest, that they are wrought in
God." Where by works of truth are meant virtuous
and good works, done in conformity to God's word,
and the rules of right reason. Such works do not de
cline but desire the light ; they come to it to be made
manifest, and rather court than fly observation; for
these being wrought in God, that is, according to his
holy will, and by the direction of his Holy Spirit, have
the approbation of God and conscience too : and the
more they are exposed to light, the more joy and com
fort do they bring to them that do them. Dr. Hole.
(40.) The passage, appointed for the Epistle of the
day, is generally understood as meant principally of
the laying on of the hands in confirmation, reckoned
among the first principles of the doctrine of Christ,
common to all Christians. Heb. vi. 2. The passage
suggests to our thoughts the following considerations.
1. It may be observed, that confirmation in its na
ture is the ratifying or confirming of the vow or promise
made in baptism. TMs i% adult or grown persons is
done soon after they are baptized : as in these Samari
tan converts. But in cMldren, who by the mercy of
Christ and the charity of the Church are admitted to
baptism, and are received into the Church on the en
gagements of others, before they are capable of under
standing their duty, this is to be done when they come
to years of discretion : when, being arrived at some
competent knowledge of what has been undertaken for
their benefit in their behalf, they renew and ratify
these promises in their own persons ; and take upon
themselves in their riper years, what by their sureties
was engaged for them in their infancy.
2. The rite of confirmation was ever accompanied
with prayer and imposition of hands. Thus Peter and
John " prayed for" the disciples in Samaria, " that
they might receive the Holy Ghost :" this is' the ordi
nary means of conveying divine grace, and is appoint
ed by God as the way for conferring his Holy Spirit,
and withal spiritual strength sufficient to enable us to
perform the baptismal vow. And thus Peter and John
" laid their hands on" the disciples, " and they receiv
ed the Holy Ghost." This custom, derived from an
cient times as a mode of conveying blessings, was

For the Epistle. Acts viii. 14.
WHEN the Apostles who where at Jerusa
lem, heard that Samaria had received the
word of God, they sent unto them Peter and
John ; who, when they were come * down,
prayed for them, that they might receive the
Holy Ghost: (For as yet he was fallen upon
none of them ; only they were baptized in the
name of the Lord Jesus:) Then laid they
their hands on them, and they received the
Holy Ghost. (40.)
adopted in the Christian Church, after the example of
our SaA'iour, who "laid on his hands," when he bless
ed the children that were brought unto him." And his
apostles and their successors have by the imposition of
hands accompanying prayer, confirmed christians from
the earliest times.
3. As to the persons concerned in this rite ; "those,
who administer it, have ever been the chief pastors and
gOArernours of the Church ; thus in this Epistle, when
Samaria had received the word of God and been bap
tized by Philip, a deacon or inferior minister, Peter and
John Avere sent to administer confirmation to them.
And so it has been always administered by the hands of
bishops, the successors of thc apostles, as is Avell knoAvn
and attested through all ages m the Church. The per
sons, to whom it is administered, are all baptized per
sons competently instructed in the principles of reli
gion. Persons must first be received into the Church,
before they can receive the blessings promised and be
stowed in it. And therefore these Samaritans were
baptized by Philip the deacon, before they were con
firmed by Peter and John the apostles. And our
Church, by thc warrant of this and other examples,
acts accordingly : taking care, that children be pre
pared beforehand for confirmation by being catechiz
ed, and so instructed" in the nature of the Christian
covenant. Lastly, The blessings, conveyed by confirmation,
are here intimated : " then laid they their hands upon
them, and they received the Holy Ghost ;" whereby is
meant the participation of the gifts and graces of God's
Holy Spirit. The gifts of the Holy Spirit are either
extraordinary and miraculous, as the gift of tongues, of
miracles, and prophecy, and the like : given to the
apostles and others in the beginning of Christianity,
for the planting and propagating of the Gospel : or com
mon and ordinary, as the acquired knowledge of the
tongues, improvements in learning, skill in the arts
and sciences, and the like ; which come from the same
Spirit, though not in the same extraordinary way, but
by means of study and diligence. And, though the
former ceased with the reason of them, yet the latter,
being of standing use in the Church, will be continued
to the world's end. But, besides the gifts of the Spirit,
his graces are conferred in confirmation, by prayer and
imposition of hands ; as generally affirmed by the Fa
thers. We read in Scripture of a " spirit of wisdom
and understanding, a spirit of counsel and might, a

178

TUESDAY IN WHITSUN-WEEK.

The Gospel. St. John x. 1.
VERILY, verily, I say unto you, He that
entereth not by the door into the sheep-fold,
but climbeth up some other way, the same is
a thief .and a robber. But he that entereth in
by the door, is the shepherd of the sheep. To
him the porter openeth; and the sheep hear his
voice ; and he calleth his own sheep by name,
and leadeth them out. And when he putteth
forth his own sheep, he goeth before them,
and the sheep follow him ; for they know
his voice : and a stranger will they not follow,
but will flee from him ; for they know not the
spirit of knowledge and of the fear of the Lord." All
which in the office of confirmation we are directed to
pray for : and which by*a devout use of this ordinance
will be granted, so as to enable us to perform our bap
tismal* vow, and overcome our spiritual enemies.
All Christians should therefore highly esteem and
value this sacred rite. Those, who are to give, should
be ready duly to administer it ; and those, who are to
receive, should be carefully brought to it. Parents
should take care that their children be prepared by cat
echizing and due instruction in the nature of the office.
Sponsors, who are bound to see them brought to con
firmation, should take care that it be properly and ef
fectually done. And all, who come to it, should come
so prepared, that they may receive the benefit of it;
which is to fit them for the holy sacrament of the Lord's
supper, and the fellowship of Christians here upon
earth, and to prepare them for the communion of saints
hereafter in heaven. Dr. Hole.
(41.) In the circumstantial parts of the allegory con
tained in the Gospel for the day, our Lord hath intimat
ed to us the qualifications of a good shepherd. That he
must be diligent thoroughly to know his flock, to con
sider their several wants and infirmities, and accommo
date himself seasonably and properly to each of them;
which we may very well suppose implied, in that ex
pression of " calling his own sheep by name." That
he must be careful not only to instruct, and exhort,- and
encourage them, by sound doctrine, and seasonable ad
monitions, but also to guide and excite them by the
piety of his example : for thus some have understood
"leading out his own sheep," and " going before them."
That his main view must be, the benefit of his people,
the welfare and salvation of their souls, the preserving
of them from the rapine and violence of a foe, always
ready to devour them : in a word, he must esteem his
own wealth and happiness to consist, chiefly in the bet
tering of their condition ; not regarding the milk and
the fleece only, nor undertaking this charge only, or
principally for his own private advantage. All this
may very avcII be understood by the 10th verse, "The
thief cometh but for to steal, and to kill and to destroy :
I am come that they might have life, and that they
might have it more abundantly." Once more, he is
such an one as enters upon this office, by a regular call
and mission, as let into the fold by those, Avho are en-

voice of strangers. This parable spake Jesus
unto them; but they understood not what
things they were which he spake unto them.
Then said Jesus unto them again, Verily, verily,
I say unto you, I am the door of the sheep : All
that ever came before me are thieves mid rob
bers ; but the sheep did not hear the^p I am
the door : by me if any man enter in, he shall
be saved, and shall go in and out, and find
pasture. The thief cometh not but for to
steal, and to kill, and to destroy : I am come
that they might have life, and that they might
have it more abundantly. (41.)
trusted to keep the door ; who, in the personal absence
of the chief Shepherd, have commission to act for and
under him : so that what they do according to the pow
ers received from him, he is esteemed the doer of; and
all, whom they employ, are owned as his servants and
stewards. These are only " shepherds, that enter by
the door," and to Avhom " the porter openeth :" the
rest " climb up some other way." And such, as do so,
are here declared by the master of the flock, to be no
better than " thieves and robbers."
Once again. As these parabolical expressions hint
the duties of the shepherd, so do they likewise those of
the sheep. Such are attention and diligence to get
instruction, application to their proper business, adher
ing stedfastly to their regular pastor, imitating the
good example he sets them, " enduring sound doc
trine," not "having itching ears," nor "heaping to
themselves teachers; (2 Tim. iv. 3;) but being con
stantly upon their guard against all seducers, and sus
pecting the wicked designs of any, who attempt to draw
them off from a regular communion with Mm, to whose
care the laws of God and man have committed their
souls. All which some interpreters have collected
from hence, that they are called the rightful shepherd's
"own sheep," that "they foUoAV him," because "they
know his voice;" that " a stranger they will not fol
low, but will flee from him, for they know not the voice
of strangers." John x. 4, 5.
These remarks I the rather insist upon, because they
seem, at this time especially, proper considerations both
for priest and people. A fit introduction for the Em
ber fast : as well for those, who are now about to be
"ordained to any holy function ;" that they may learn
from hence the greatness of the obligation lying on them,
" both by their life and doctrine to set forth the glory
of God, and set forward the salvation of all men :" as
for them, to whom they shall be sent ; that they may
take good heed to those means of edification and sal
vation, which a faithful ministry puts into their hands,
that they may preserve the order and unity ofthe
Church, and at once secure the peace of the public, and
that of their own consciences. Which God give priest
and people grace to do, for his sake, whose "precious
blood" was shed to "purchase" to his Father " an uni
versal" church, "Jesus Christ our Lord." Amen.
Dean Stanhope.

TRINITY-SUNDAY.

179

Trinity-Sunday. (42.)
The Collect.
ALMIGHTY and everlasting God, who
hast given unto us thy servants grace, by the
(42.) The solemn festivals, wliich in the foregoing
parts of our annual service, have propounded to our
consideration the mysterious Avork of man's redemp
tion, and the several steps taken to accomplish it,
naturally lead us up to, and at last conclude with, that
of the present day. The incarnation and nativity, the
passion and resurrection of the blessed Jesus, demon
strate how great things tlie " Son" of God hath con
descended to do for us. The miraculous powers, with
which the first disciples were endued, and the sanctify
ing graces, with which all the faithful are assisted, do
prove, how great and how necessary a part the "Holy
Spirit" bore in this work, both for publishing the sal
vation of the world, and for rendering it effectual. And
all agree in representing to us the inestimable love of
the "Father," by whom that "Son" was sent, and
that " Spirit" so wonderfully and so plentifully shed
abroad. Most justly, therefore, after such informa
tions, does the Church to-day call upon us to celebrate
the mystery of those " three" persons in the unity of
the Godhead ; each of whom hath so kindly, and so
largely, contributed to tMs united and stupendous act
of mercy, upon which the whole of all our hopes and
happiness depends. Dean Stanhope.
This mystery was not clearly delivered to the Jews,
because they, being always surrounded by idolatrous
nations, would have easily mistaken it for a doctrine of
plurality of Gods ; but yet it was not so much hidden
in those times, but that any one with a spiritual eye
might have discerned some glimmerings of it dispersed
through the Old Testament. The first chapter in the
Bible seems to set forth three Persons in the Godhead ;
for, besides the " Spirit of God" which "moved upon
tbe waters," (ver. 2 ;) we find the great Creator (at the
26th verse) consulting with others about the greatest
work of his creation, the making of man, of which we
may be assured the Word or Son of God was one, since
"all things were made by him, and without him was
not any thing made that was made." So that those
two verses fully pointing out to us the Father, Son,
and Holy Ghost, make this a very proper lesson for the
solemnity of the day. But this sacred mystery is no
where so plainly manifested as in the second lesson for
the morning, which at one and the same time relates
the baptism of the Son, the voice of the Father, and
the descent of the Holy Ghost : which though they are
(as appears from this chapter) three distinct Persons in
number, yet the second lesson at evening shews they
are but one in essence. Wheatet.
The Epistle and the Gospel are the same, that were
anciently assigned for the Octave of Pentecost; the
Epistle being the vision of St. John, (Rev. iv.) and
the Gospel the dialogue of our Lord witli Nicodemus ;
and the mention, which we find therein, of baptism,
of the Holy Spirit and the gifts of it, though it might
then fit the day as a repetition, as it were, of Pente
cost, so it is no less fit for it, as a feast to the blessed

confession of a true faith, to acknowledge the
glory of the eternal Trinity, and in the power of
the divine Majesty to worship the Unity ; (43.)
we beseech thee that thou wouldest keep us
steadfast in this faith, and evermore defend us
Trinity. The mission of the Holy Ghost brings with
it as aforesaid, more light and clearness to the doctrine
of the Trinity : and when more fit to think of the gifts
of the Spirit, than on a solemn day of ordination, as
this is one, when men are consecrated to spiritual offi
ces ? But besides this, we haAre in the Gospel set be
fore us, all the Three Persons of the sacred Trinity,
and the same likewise represented in the vision, which
the Epistle speaks of, with an hymn of praise, "Holy,
holy, holy, Lord God Almighty," &c. : which ex
pressions, by ancient interpretation, relate to the holy
Trinity, as is abovesaid. Bp. Sparrow.
Since the doctrine of the ever blessed Trinity is uni
versally acknowledgcd~to be a profound and stupendous
mystery, and in a great measure, incomprehensible to
human reason, it is high presumption in any person too
curiously to enquire into this supernatural truth, which
exceeds all our intellectual abilities, and which God,
in his infinite wisdom, is pleased to conceal from us.
It will best become us to receive with faitli and humili
ty, Avhat the sacred Scriptures reveal to us respecting
this important mystery. That there is one divine na
ture common unto three persons, incomprehensibly unit
ed, and ineffably distinguished, appears from variety of
texts. Our Saviour, as soon as he had given his apos
tles commission to form a Church, instructs them to
baptize in the name of the Father, the Son, and the
Holy Ghost. St. Paul distinguishes them in his second
epistle to thc Corinthians, where he says, The grace qf
our Lord Jesus Christ, the love of God and the fellow
ship of the Holy Ghost, be with you all. St. John, men
tions the witnesses in heaven ; The Father, the Word,
and the Holy Glwst. But, that we may form right con
ceptions of this important doctrine, let us attend a lit
tle to what the same holy oracles inform us, respecting
the nature, distinction, union, and offices of these three
divine persons. All things are distinguished into two
kinds, created and uncreated. To conceive rightly of
the three persons, we must consider them as just the
reverse of creatures ; not frail, mutable, or depending
on any one's pleasure ; not as beginmng to be, or ca
pable of ever ceasing to be ; but as being perfect and
unchangable, all-sufficient and independent, without
beginning, or possibility of ever coming to an end.
2d. Their distinction. The Father is not the Son,
nor the Son the Father, nor the Holy Spirit either of
the two ; they are distinguished by their different char
acters and offices. The Father is said to send, the
Son to be sent, and the Holy Ghost to proceed. The
Father one Witness, &c. the Son one Comforter, &c.
the Father as speaking to the Son, &c.
3d. Their Union. Though the sacred Scriptures
every where represent these three as separate ; so do the
same constantly say, that there is but one God. There
is then an union of will, presence, power, and glory,
and all perfection. An union so inseparable and unal
terable, that none of the persons ever was, or ever
31

180

TRINITY-SUNDAY.

from all adversities, who livest and reignest,
one God, world without end. Amen.
For the Epistle. Rev. iv. 1.
AFTER this I looked, and behold, a door
was opened in heaven : and the first voice
which I heard, was as it were of a trumpet,
talking with me ; which said, Come up hither,
and I will show thee things which must be
hereafter. And immediately I was in the
Spirit ; and behold, a throne was set in heaven,
and one sat on the throne : and he that sat
was to look upon like a jasper and a sardine
stone : and there was a rain-bow round about
the throne, in sight like unto an emerald.
And round about the throne were four and
twenty seats ; and upon the seats I saw four
and twenty elders sitting, clothed in white
raiment ; and they had on their heads crowns
of gold ; and out of the throne proceeded light
nings, and thunderings, and voices. And
there were seven lamps of fire burning before
the throne, which are the seven spirits of God.
And before the throne, there was a sea of glass,
like unto crystal. And in the midst of the
throne, and round about the throne, were four
beasts full of eyes before and behind : And
the first beast was like a lion, and the second
beast like a calf, and the third beast had a face
as a man, and the fourth beast was like a fly
ing eagle. And the four beasts had each of
them six wings about him ; and they were
full of eyes within : and they rest not day and
night, saying, Holy, holy, holy, Lord God Al
mighty, who was, and is, and is to come.
And when those beasts give glory, and honour,
could be, without the other ; being as necessary for
the three to be, and to act together, as to be at all,
which is the perfection of unity. Neither is there any
difficulty in proving, that three things may be three in
one in different respects ; distinct without division,
united without confusion.
4th. Their offices. Our catechism teaches us to be
lieve in God who created, Christ who redeemed, the
Holy Spirit who sanctified us. Not as if tlie work of
creation, &c. were confined to one only ; they all act
and concur, both in creating, redeeming, and sanctify
ing ; but to intimate their union, and to keep the no
tion of their destination. So we may observe some
thing of the like nature in St. Paul's aforementioned
conclusion of his Epistle to the Corinthians. The grace
is said to be the gift of the Father and the Holy Ghost,
as well as of the Son, and so of love and communion.

and thanks to him that sat on the throne, who
liveth for ever and ever, the four and twenty
elders fall down before him that sat on the
throne, and worship him that liveth forever
and ever, and cast their crowns before the
throne, saying, Thou art worthy, O Lord, to
receive glory, and honour, and power ; for
thou hast created all things, and for thy pleas
ure they are, and were created. (44.)
The Gospel. St. John iii. 1.
THERE was a man of the Pharisees,
named Nicodemus, a ruler of the Jews : The
same came to Jesus by night, and said unto
him, Rabbi, we know that thou art a teacher
come from God : for no man can do these mir
acles that thou doest, except God be with him.
Jesus answered and said unto him, Verily,
Verily, I say unto thee, except a man be born
again, he cannot see the kingdom of God.
Nicodemus saith unto him, How can a man
be born when he is old ? can he enter the
second time into his mother's womb, and be
born ? Jesus answered, Verily, verily, I say unto
thee, except a man be born of water, and of
the Spirit, he cannot enter into the kingdom*
of God. That which is born of the flesh, is
flesh ; and that which is born of the Spirit, is
spirit. Marvel not that I said unto thee, ye
must be born again. The wind bloweth where
it listeth, and thou hearest the sound thereof,
but canst not tell whence it cometh, and
whither it goeth ; so is every one that is born
of the Spirit. Nicodemus answered and said
unto him, How can these things be ? Jesus
answered and said unto him, Art thou a master
of Israel, and knowest not these things ? Veri-
Thus to belhwe rightly of the Holy Trimty, we must
acknowledge there is One Living and True God, ever
lasting, without body, parts, or passions; of infinite pow
er, wisdom, and goodness, the Maker and Preserver
of all things visible and invisible ; and, in the unity of
the God-head, three persons, co-equal, co-essential, co-
eternal, Father, Son, and Holy Ghost. Neeson.
(43.) These words are rendered rather obscure by
too close an adherence to the order of the Latin. They
are to be understood as if they were placed thus : " and
to worship the Unity in the power of the Divine Ma
jesty ;" that is, to worship the unity of Persons, or
the three Persons Avhich are united, in the power of the
Divine Majesty, as having one and the same infinite
power common to them all. Br. Bennet.
(44.) For remarks on the Epistle, the reader is re
ferred to the comment following the Gospel.

ly, verily, I say unto thee, we speak that we
do know, and testify that we have seen ; and
ye receive not our witness. If I have told
you earthly things, and ye believe not ; how
shall ye believe, if I tell you of heavenly things ?
And no man hath ascended up to heaven, but
(45.) To such an instance of piety and devotion, as
the Church manifests in this day's solemnity, we are
excited, first, by the portion of Scripture appointed for
the Epistle : wherein the angels and blessed spirits,
wliich pay their constant attendance about the throne of
the majesty on high, are represented to St. John, as
with most awful and profound reverence acknowledg
ing and worshipping the three holies, which are one
eternal and almighty God. A fit example for the
church militant on earth to follow ; because, in so doing,
they do not only copy after, but, as it were, anticipate
the constant employment of the church triumphant in
heaven. To the contemplation of this mystery we are likewise
invited by the Gospel for this day. In which is made
express and distinct mention, of God the Father, (ver.
2 ;) by whose power and immediate presence with Jesus,
the miracles attesting to his divine authority were
wrought : of God the Son, who declares himself to have
come down from heaven, (Arer. 13,) and even to be in
heaven at the instant of conversing with Nicodemus
upon earth, (ver. 5, 6 :) and of that Holy Spirit, whose
prolific operation upon the waters of baptism effects the
new and spiritual, as of old it did the natural, creation,
when moving upon the face of the yet unformed deep,
(ver. 7, 8 :) and whose sanctifying graces act powerfully,
though often undiscernibly, in changing the minds of
men. But, as the blessed spirits above are our pattern for
acknowledging this mysterious truth, so are they for
the manner of contemplating it. Like we them, should
fall down before the throne, and with humble wonder
adore a depth which we cannot penetrate. In regard,
therefore, this is a doctrine entirely owing to divine
revelation; the safest and most becoming method of
treating it will be, to shew those intimations thought to
be given of it under the Old Testament, and then the
clearer discoveries made of it in the New. From both
which, it will afterwards be natural and easy to infer
the reasonableness of embracing it, as a necessary arti
cle of faith.
1. The intimations, supposed to be given of this doc
trine under the Old Testament, are such as follow.
The frequent mention of God, by a name in the plu
ral number with a verb singular. Of which some
learned Jews observe, that it is a warning not to believe
more Gods than one : and yet at the same time they
confess, that, were it not thus written, it could not be
laAvful for men to express themselves after that manner.
The consequence, they apprehend from hence, holds in
deed against a plurality of Gods, but is of no weight at
all against a plurality of Persons in one only true God.
The several texts wherein God speaks, as it were in
consultation and concert, "Let us make man in our
own image after our likeness : The man is become as

TRINITY-SUNDAY. 181
he that came down from heaven, even the Son
of man, who is in heaven. And as Moses lift
ed up the serpent in the wilderness, even so
must the Son of man be lifted up ; that whoso
ever believeth in him should not perish, but
have eternal life. (45.)
one of us : Let us go down and confound their speech :
Whom shall I send, and who shall go for us ?" and the
like. Gen. i. 26; iii. 22 ; xi. 7 ; Isaiah vi. 8.
The passages, which name God as sustaining several
capacities, in one and the same sentence. Such is that,
by which our Saviour gravelled the scribes and phari-
sees, " The Lord said unto my Lord, Sit thou on my
right hand;" (Psal. ex. 1 ; Matt. xxii. 42. &c;) and that
other, which makes use of the name Jehovah twice, (a
name acknowledged incommunicable to any but the true
God,) where we read that " the Lord rained down fire
upon Sodom from the Lord out of heaven." Gen. xix. 24.
Such intimations in particular manner are those
places, where the name of God, or any of his attributes,
are thrice repeated ; of which kind have been reckoned
by some, Deut. vi. 4 ; Psal. lxvii. 6, 7 ; Jerem. xxxiii.
2; Dan. ix. 19. And especially that hymn of praise
in Isa. vi ; repeated in the Epistle for this day, and
taken into the daily services of the Christian Church.
But these I choose to term intimations ; and I am con
tent to lay but little weight upon them, in a point of
doctrine so much more manifestly asserted in the Gos
pel, as generally to be allowed a distinction peculiar to
Christians. Let us observe therefore, in the
2. Second place, What those clear discoveries of this
matter are, which have been made to us under the New
Testament. In this argument I am to a considerable degree pre
vented, by having had occasion heretofore to produce
several passages, which not only speak of God the
Father, (concerning whom there is in the present ques
tion no dispute at all,) but ofthe Son, and Holy Spirit
also, in the same form of speech as of the Father. In
such terms, I mean, and with such titles, and with those
properties and perfections expressly attributed to them,
as were most false, absurd, and impious, if applied to
any other, than to the true God only.
Referring my reader back to those evidences, that
each of these persons by himself is God and Lord, I shall
at present confine myself to some places, which mention
all three, with such notes of distinction, as are a suffi
cient indication, that they cannot be God, in one person
only. That the blessed Virgin should become a mother,
without any concurrence of man, is thus foretold by the
angel, " The Holy Ghost shall come upon thee, and
the power ofthe Highest shall overshadow thee; there
fore also that holy Thing which shall be born of thee,
shall be called the son of God." Luke i. 35. Here are
plainly distinguished from each other, the " Holy
Ghost," or " power" overshadowing ; the " Highest,"
whose "power" that Spirit is; and the "holy Thing,"
or Person, who, because born of a mother impregnated
by that power divine, had upon this account a right to
be " called the Son of God."
At our blessed Lord's baptism, "the Spirit of God,"

182

TRINITY-SUNDAY.

Ave read, " descended like a dove, and rested upon him,"
and " a voice from heaven" declared Mm to be " the be
loved son of God." Matt. iii. 16, 17 ; Luke iii. 21, 22;
John i. 32, 33. Now what can be plainer, than the
distinction here, between the " Spirit" descending and
resting, the " Father" whose voice pronounced " Jesus"
his Son, and that " Son" himself, whom this " Spirit"
rested upon, and this voice bore testimony to ?
The same is to be said of those texts in St. John's
Gospel, which we have lately had occasion to consider :
" I will pray the Father and he shall give you another
Comforter, that he may abide with you for ever, even
the Spirit of truth." John xiv. 16. 26. And, " When
the Comforter is come, whom I will send unto you from
the Father, even the Spirit of truth, Avhich proceedeth
from the Father, he shall testify of me." xv. 26. Here
are manifestly acts, and persons, and capacities differ
ent ; the " Father," from whom the " Spirit"
proceeds, whom the Son prays, and by whom, at the
" Son's" request, that " Comforter" was given. The
" Son" praying the " Father," sending the Comforter
from the " Father," and testified of by the " Spirit" so
sent. And the " Spirit," prayed for, given by the
" Father," sent from the " Father" by the " Son," tes
tifying ofthe " Son," and " abiding" for ever with those
disciples, from whom the " Son" had departed.
Again. "If the Spirit of Mm that raised up Jesus
from the dead dwell in you, he, that raised up Christ
from the dead, shall also quicken your mortal bodies by
his Spirit that dwelleth in you." Rom. viii. 11. St.
Paul, in this place, does evidently refer to Jesus the
" Son" of God raised from the dead ; to the " Spirit"
of God, by wliich he was raised ; and to him, that raised
Jesus, and shall raise all, in whom that " Spirit" dwells,
because it is his " Spirit."
In the name of these three Persons all nations are to
be baptized, as the standing form and method of making
men Christ's disciples. Matt, xxviii. 19. In the name
of these three those disciples are solemnly blessed : and
our congregations, who were first admitted Christians,
by being "baptized in the name of the Father,
and ofthe Son, and of the Holy Ghost," have all the
privileges of that character implored for them by that
benediction, with which they are daily dismissed, " The
grace of our Lord Jesus Christ, and the love of God,
and the fellowship of the Holy Ghost, be with us all
evermore." 2 Cor. xiii. 14.
Meanwhile I must not omit to observe, that the Scrip
tures, wliich are so clear in the trinity of Persons, are
not in any point whatsoever more express, than in the
unity of the Godhead. Hence we so often read of " one
Lord, one God," and "none other but He," who is there
fore styled tlie " only true God." Deut. vi. 4 ; Mark
xii. 32 ; John xvii. 3. That although to the heathen
there " are that are called gods many, and lords many ;"
yet " to us" Christians " there is but one God, the
Father, of whom are all things, and we in him, and one
Lord Jesus Christ, by whom are all things, and we by
liim." 1 Cor. viii. 5, 6. That Ave are indeed baptized
in the name of " three," but still taught, and bound to
profess "one Lord," and " one God," as well as " one
faith" and " one baptism." Eph. iv. 5. In all which,
another apostle assures us, there is no absurdity or in
consistence, by affirming, that " there be three that bear

record in heaven, the Father, the Word, and the Holy
Ghost, and" that " these three are one." 1 John v. 7.
And what greater proof can be reasonably demanded,
for a doctrine of so abstruse a nature, so remote from
our conception, so much above our comprehension, than
that " three" Persons should be mentioned in Scripture
(the only source of supernatural knowledge) in terms
proper to God alone ; that each should have perfections
attributed to Mm, which are visibly peculiar to God
alone ; and yet all this is done so, as, from more Per
sons in the Godhead, to leave no umbrage for inferenc
es against the unity of that Godhead notwithstanding.
This indeed is a point necessary to be guarded, be
cause leaving it liable to just objection had defeated one
great end of Scripture. For the Old Testament was
intended to bring off the Jews, and the New to deliver
the Gentiles, from idolatry. And that idolatry did con
sist, in worshipping them which " by nature are no
gods," not instead of, or exclusive to, but besides and
together with, the one supreme and true God. So that,
had not the Father, Son, and Holy Ghost, been the one
supreme and true God ; those Scriptures, Avhich so fre
quently, so solemnly, so industriously, and so plainly,
give to the Son and Holy Spirit the names and titles.
the properties and honours, given to the Father, had
taken the ready and most effectual course for establish
ing and propagating that very idolatry, which they were
designed to suppress and utterly abolish. An absurd
ity, which no writers of common sense and prudence,
much less they that wrote by divine inspiration, can
be supposed guilty of.
This likeAvise shews, that there can be no need of the
many little shifts, to which some interpreters have had
recourse, for avoiding the plain and literal constructions
of the texts alleged in defence of this doctrine. All
danger, possible to arise from such construction, being
sufficiently provided against by the many other texts,
which inculcate the unity of the Godhead. And the
niceties, by which they labour to turn off those, which
assert more divine Persons than one, being too subtle
for the generality of people to be masters of, to whom
the Scripture was meant for a rule. Men, I conceive,
may be much more easily brought to understand the con
sistence of the word of God with itself in this matter,
than to be satisfied in the evasions and artifices, by
which a meaning is fastened upon it, so foreign from
that common and natural one, which the expressions
evidently carry.
Nor, lastly, does it appear that our reason is affront
ed by any contradiction in this doctrine. For these
Persons are no where affirmed to be three and one in
the same respect ; but one in substance, and three in
the different manner of having and communicating that
substance. One in all perfections essential to the God
head ; three in their mutual relations and capacities.
Thus much is revealed ; and more than is revealed of
this matter we cannot know. So much as is revealed
we have reason upon that account to believe ; but the
main difficulties, commonly objected in this case, will,
when strictly considered, be found to lie, not so much
against " that which is written," as against the notions
of bold and fanciful men : who, not content to " be wise
according to that which is Avritten," will needs obtrude
upon the world systems of their own, and undertake to

THE FIRST SUNDAY AFTER TRINITY.

The first Sunday (46.) after Trinity. (47.)
The Collect.
O GOD, the strength of all those who put
their trust in thee, mercifully accept our
prayers ; and because, through the weakness of
our mortal nature, we can do no good thing
without thee, grant us the help of thy grace,
that in keeping thy commandments we may
please thee, both in will and deed, through
Jesus Christ our Lord. Amen.
The Epistle. 1 St. John iv. 7.
BELOVED, let us love one another : for
love is of God, and every one that loveth is
born of God, and knoweth God. He that
loveth not, knoweth not God ; for God is love.
In this was manifested the love of God towards
us, because that God sent his only begotten
Son into the world, that we might live through
him. Herein is love, not that we loved God,
but that he loved us, and sent his Son to be
the propitiation for our sins. Beloved, if God
so loved us, we ought also to love one another.
explain what they do not understand. Nor is the use
of reason, within its proper sphere, at all infringed by
this belief. For, by submitting to things above it which
we cannot conpprehend, it does not give up its right;
nor enslave us to the degree of believing contrary to our
reason, in things within our level, which we may and
do comprehend.
Since then Scripture is clear in the truth of this mys
tery, and reason cannot gainsay it : since this belief is
the distinguishing character of Christians, and the pro
fession of it a necessary antecedent condition of our be
ing such : since we have devoted ourselves in baptism,
and there promised constant homage, and obedience,
and adoration, to the Trinity in unity : let us, in all
humility and reverence, agree with " angels," and all
the " heavenly powers," with "cherubim" and " sera
phim," with " apostles" and " prophets," and " mar
tyrs," and with " the holy church throughout all the
world," in " praising" and " acknowledging" this
"holy, holy, holy, Lord God of Sabaoth." Even " the
Father of an infinite Majesty, his honourable, true, and
only Son," and " also the Holy Ghost the Comforter ;"
living and reigning one God world without end. Amen.
Dean Stanlwpe.
(46.) The Church hath now finished the celebration
of the high festivals, and thereby run, as it were,
through a great part of the Creed, by setting before us,
in an orderly manner, the highest mysteries of our re
demption by Christ on earth, till the day he was taken
up into heaven, with the sending down of the Holy
Ghost at Pentecost. Now after she hath, in conse-

183
No man hath seen God at any time. If we
love one another, God dwelleth in us, and his
love is perfected in us. Hereby know we that
we dwell in him, and he in us ; because he
hath given us of his Spirit. And we have seen
and do testify, that the Father sent the Son
to be the Saviour of the world. Whosoever
shall confess that Jesus is the Son of God,
God dwelleth in him, and he in God. And
we have known and believed the love that
God hath to us. God is love ; and he that
dwelleth in love, dwelleth in God, and God in
him. Herein is our love made perfect, that
we may have boldness in the day of judgment ;
because as he is, so are we in this world.
There is no fear in love ; but perfect love cast-
eth out fear ; because fear hath torment : He
that feareth, is not made perfect in love. We
love him, because he first loved us. If a man
say, I love God, and hateth his brother, he is
a liar : for he that loveth not his brother,
whom he hath seen, how can he love God,
whom he hath not seen ? And this command
ment have we from him, that he who loveth
God, love his brother also. (48.)
quence and reflection upon these mysteries, broke out
into a more solemn and special adoration of the blessed
Trinity ; she comes, according to her method, in the
intervals of great feasts, to use such Epistles, Gospels,
and Collects, as suit with her holy affections and aims
at this season. Such namely as tend to our edifying,
and being the living temples of the Holy Ghost our
Comforter, with his gifts and graces ; that, having oil
in our lamps, we may be in better readiness to meet th&
Bridegroom at his second advent or coming to judg
ment. And this is done in the remaining Sundays, till
Advent ; which in their services, are as it Avere, so
many echoes and reflections upon the mystery of Pen
tecost, the life ofthe Spirit, or as trumpeters for prepa
ration to meet our Lord at his second coming.
Bp. Spahroav.
(47.) The Collect for this day teaches us to beg of
God the acceptance of our prayers, and the assistance
of our infirmities, that by keeping his commandments
we may please him both in will and deed. The Epistle
mentions and insists upon the great commandment of
love, which is indeed the sum of all the commandments,
and the keeping of which is therefore styled " the fulfill
ing ofthe law." The Gospel sets forth the extreme dan
ger of neglecting this duty, or casting it off by hard-
heartedness and inhumanity. Dr. Hole.
(48.) There is singular force in the expression, em
ployed by the Apostle in this passage, when he says,
that " God is love." He does not say, that God is
benevolent, or kind, or merciful, or compassionate, or
affectionate : he does not say, that God is a being of

184

THE FIRST SUNDAY AFTER TRINITY.

The Gospel. St. Luke xvi. 1 9.
THERE was a certain rich man, who was
clothed in purple and fine linen, and fared
sumptuously eveiy day. And there was a cer
tain beggar, named Lazarus, who was laid at
his gate, full of sores ; and desiring to be fed
with the crumbs which fell from the rich man's
table : moreover, the dogs came and licked his
sores. And it came to pass that the beggar
died, and was carried by the angels into Abra
ham's bosom : the rich man also died, and was
buried : and in hell he lifted up his eyes, be
ing in torments, and seeth Abraham afar off,
and Lazarus in his bosom. And he cried, and
said, Father Abraham, have mercy on me,
and send Lazarus, that he may dip the tip of his
finger in water, and cool my tongue, for I am
tormented in this flame. But Abraham said,
infinite goodness, or mercy, or loving kindness. But,
as if he intended to magnify above measure this most
adorable of the divine attributes, he pronounces him to
be the quality in the abstract, and thus, as it were,
identifies the Godhead with love. Of that perfect Being
indeed, who declares of himself " I am that I am," and
who describes "I am" as his characteristick appella
tion, (Exod. iii. 14 ;) the same might equally well be
affirmed with respect to his other properties. It might
as well be affirmed concerning him, that he is power,
or holiness, or wisdom, or justice, or any other pro
perty, the effects of which are displayed in his opera
tions. But I do not remember, that this form of ex
pression is employed by any of the sacred writers, in
so pointed a manner, as by St. John in the text : where
a special mark of distinction appears to be set on that
quality of God, which the Holy Spirit describes as hav
ing actuated him in the redemption of mankind.
The moral perfections of the Deity are, in our con
tracted sphere, and to the extent of our capacities, the
fittest objects for our imitation : and they are so large
ly and so frequently set before us in holy Scripture, un
doubtedly for this reason in common with others, that,
by striving to imitate them with the assistance of his
grace, our corrupt and sinful nature may be continual
ly purified, and we may become more and more like
unto him. Of all these adorable perfections, as there
is no one in which our heavenly Father appears to be
more delighted, so also there is no one, more carefully
recommended for our example, or more adapted to our
continued imitation, than that, which is set before us
in this Epistle. As it was "love," which actuated
our heavenly Father to send his Son into thc world for
our redemption, so he has injoincd upon us the cultiva
tion of that divine quality, as the indispensable duty,
and the distinguishing and never failing mark, of every
disciple of his Son. "We love him, because he first
loved us." « Beloved, if God so loved us, we ought
also to love one another." Thus does thc beloved dis-

Son, remember that thou in thy life-time re-
ceivedst thy good things, and likewise Laza
rus evil things ; but now he is comforted, and
thou^art tormented. And besides all this, be
tween us and you there is a great gulph fixed :
so that they who would pass from hence to you
cannot ; neither can they pass to us that would
come from thence. Then he said, I pray thee
therefore, father, that thou wouldest send him
to my father's house : for I have five brethren :
that he may testify unto them, lest they also
come into this place of torment. Abraham
saith unto him, They have Moses and the Pro
phets; let them hear them. And he said,
Nay, father Abraham ; -but if one went unto
them from the dead, they will repent. And
he said unto them, If they hear not Moses and
the Prophets, neither will they be persuaded,
though one rose from the dead. (49.)
ciple connect the duty of a Christian, in its two great
divisions of religious and moral obligation, with this
most adorable attribute of the Deity, illustrated in one
of the most interesting and important articles of the
Christian faith. Nor can we desire or possess a more
powerful inducement to the diligent observance of this
duty, than the assurance ofthe same apostle, that " God
is love ;" and that " he, that dwelleth in love, dwelleth
in God, and God in him." De. Mant.
(49.) From this Gospel we learn, 1. what mistaken
measures they go upon, who form a judgment either of
their own, or another's, happiness and misery, by their
different fortunes or stations in the world ; for, accord
ing to this standard, who would have scrupled to pro
nounce the rich man in this parable most blessed, and
Lazarus the most wretched of all mortal creatures?
And yet, how distant hath this rash sentence been from
the truth of the case ?
2. Here is comfort and encouragement for those of
our brethren, whose circumstances are strait and low
in the world. This passage shews, they shall not al
ways be forgotten ; but, if their poverty be sustained
with patience, and contentedness, and trust in a good
God, there is a time coming when he will not neglect
them, though men may. And they, who so haughtily
and coldly look down upon their sufferings in the mean
while, may one day find cause to envy their happiness.
For, when the gay, but fleeting vanities of this world
shall be reduced to a coffin and a shroud, when pomp
and honour vanish like a shadow, when proud-hearted
wealth lies covered in the dust, the pity, or the scorn
and curse, of survivors ; then shall the godly poor be
taken up by angels, and carried into rest ; from grief
and labour to mansions of peace, and joy, and glory
everlasting. 3. But above all, in the third place, the rich should
take this warning, to use their plenty wisely and pro
fitably ; lest either their luxury and vanities, if it be
employed amiss, or the intemperate love and rust of

THE SECOND SUNDAY AFTER TRINITY.

185

The second Sunday after Trinity. (50.)
The Collect.
O LORD, who never failest to help and
govern those whom thou dost bring up in thy
stedfast fear and love ; keep us, we beseech
thee, under the protection of thy good provi
dence, and make us to have a perpetual fear
and love of thy holy Name, through Jesus
Christ our Lord. Amen.
The Epistle. 1 St. John iii. 13.
MARVEL, not, my brethren, if the world
hate you. We know that we have passed from
death unto life, because we love the brethren.
He that loveth not his brother abideth in death.
Whosoever hateth his brother, is a murderer :
and ye know that no murderer hath eternal life
abiding in him. Hereby perceive we the love
of God, because he laid down his life for us ;
and we ought to lay down our lives for the
brethren. But whoso hath this world's good,
this talent, if not employed at all, be a witness against
them in the last day. This parable casts no reproach
upon the rich man, for raising his estate by unjust and
fraudulent methods, or for not paying punctually for
all his gay clothing and sumptuous table. And yet,
supposing him the fairest dealer that ever lived, this
single fault of hard-heartedness, and not distributing to
the necessities of the poor, was sufficient to consign
him to the flames of hell.
If then your riches and the glory of your houses be
increased, remember how this Scripture reminds you,
that you " can carry nothing away with you when you
die, neither shall" one whit of "your pomp follow
you." (Ps. xlix. 17.) If any, like another rich man
in this Gospel, (Luke xii. 16.) be in perplexity and
doubt, where to bestow his fruits and his goods, let
him reflect upon the application. Thence he will learn
how little need there is to pull doAvn Ms barns, and
build greater; when so many large and safe store
houses stand ready provided to his hands, where he
may bestow, where he may lay them up for many years ;
nay, Avhere he may put them out to the most growing
interest, with a most infallible security to the princi
pal :, for by these good works it is, that men escape
the condemnation of the rich man now before us ; which
God gave us grace to do for his sake, who himself
vouchsafed- to " become poor," that " we through his
poverty might be made rich," (2 Cor. viii. 9.) even
Jesus Christ our Lord ; to whom, with the Father, and
the Holy Spirit, be all honour and glory, now and for
ever. Amen. Dea5v Stanhope.
(50.) The Collect for this day reminds us of the nevr-
er failing care of Almighty God, to help and govern
them, whom he doth bring up in his steadfast fear and
love : and thence beseeches him to take us under the
protection of his good providence, and to make us have

and seeth his brother have need, and shutteth
up his bowels of compassion from him ; how
dwelleth the love of God in him ? My little
children, let us not love in word, neither in
tongue ; but in deed and in truth. And here
by we know that we are of the truth, and shall
assure our hearts before him. For if our heart
condemn us, God is greater than our heart,
and knoweth all things. Beloved, if our heart
condemn us not, then have we confidence to
wards God. And whatsoever we ask, we re
ceive of him, because we keep his command
ments, and do those things that are pleasing in
his sight. And this is his commandment,
That we should believe on the name of his
Son Jesus Christ, and love one another, as he
gave us commandment. And he that keep
eth his commandments, dwelleth in him, and
he in him ; and hereby we know that he abid
eth in us, by the Spirit which he hath given
us. (51.)
a perpetual fear and love of his holy name. To this
end, the beloved disciple, in the Epistle for the day,
first warns Christians of the hatred and malice of the
world against them ; after which he shews the blessed
fruits of a true love to the brethren, together with the
mischievous effects of hatred and ill will towards them ;
concluding with some marks and directions for satisfy
ing and assuring our consciences in these matters.
In the Gospel our blessed Saviour, according to his
usual way of instructing the people, sets forth in a par
able the liberal provisions he hath made in the Gospel,
for all that will come to him ; as also the way and man
ner of his inviting them ; together with the danger of
refusing his invitations. Dr. Hole.
(51.) As this portion of Scripture suggests some con
siderations, which should fortify and support good men
in the discharge of their tluty, when they meet with un
suitable and unworthy returns from an injurious and
wicked world ; so does it suggest others calculated to
be a warning to us, not to give way to tlie least mo
tions toAvards an uncharitable disposition. The former
case hath the justice, the goodness, and the unchangea
ble promises of God, the examples of the blessed Je
sus himself, of his apostles and disciples, saints and
glorified spirits innumerable, and -the sweet satisfac
tions of a clear conscience, for its comfort and encour
agement. The latter hath the instance of Cain ; the
dreadful guilt of all, whose malice renders them his
cursed seed; the sentence of the divine law; and the
severity of a Judge, "from whom no secrets are hid :"
as so many monuments of justice, and sure indications
of condemnation and severe vengeance, for its terror and
scourge. Let us not therefore be weary of well doing,
how ill soever our good actions are received, because
there is a time coming, when we shall certainly reap, if
Ave faint not. And let us not cherish any thought of

186

THE THIRD SUNDAY AFTER TRINITY.

The Gospel. St. Luke xiv. 16.
A CERTAIN man made a great supper,
and bade many; and sent his servant at sup
per time, to say to them that were bidden,
Come, for all things are now ready. And
they all with one consent began to make ex
cuse: The first said unto him, I have bought a
piece of ground, and I must needs go and see
it ; I pray thee have me excused : And another
said, I have bought five yoke of oxen, and I go
to prove them ; I pray thee have me excused :
And another said, I have married a wife, and
therefore I cannot come. So that servant came,
and showed his lord these things. Then the
master of the house, being angry, said to his
servant, Go out quickly into the streets and
lanes of the city, and bring in hither the poor,
and the maimed, and the halt, and the blind.
And the servant said, Lord, it is done as thou
the least tendency toward uncharitableness or malice,
remembering that our very inclinations and desires lie
open to Him, with whom we have to do, and that, if
we could in this matter deceive and mock even our own
consciences, yet cannot he be mocked, who (as we read
to-day) " is greater than our hearts, and knoweth all
things." Dean Stanhope.
(52.) By comparing this with a passage elsewhere of
very close affinity to it, we may see evident reason to
conclude that the "kingdom of heaven," (Mat. xxii. 2.)
that is the Gospel dispensation, was represented by it.
This, as ministering true plenty and pleasure, all that
men can want, all that they can wish, to render them
perfectly happy, is compared to a "supper." The
bounty and infinite love of Almighty God are signified
by the " greatness" of that "supper," and the multi
tudes bidden to it. The first bidding denotes all the
previous notices of the Messiah, by which the law and
the prophets were intended to prepare the Jews for re-
ceiving him and his doctrine. The second bidding,
when all things were ready, seems to import all that
Jesus did, and taught, and suffered for their conversion
and salv ation ; and all the testimonies and importunate
exhortations of his apostles and disciples to the same
purpose. The excuses sent for their absence, are those
prejudices, and passions, and worldly interests, which
did not only hinder those Jews from coming into the
faith ; but disposed them to treat all attempts to win
them over, with the most inflexible obstinacy and ut
most contempt. The guests, brought in from abroad to
supply their places, are the Gentile world ; to whom,
after the Jews had thrust it from them, the subsequent
tenders of this grace and salvation were made. And
the declaring that " none of those that were bidden"
should " taste of" his " supper," implies the giving of
those JeAvs over to a reprobate sense, and leaving them
under that infidelity and perverseness, in which they
continue hardened to this very day.

hast commanded, and yet there is room. And
the lord said unto the servant, Go out into the
highways and hedges, and compel them to come
in, that my house may be filled : for I say unto
you, that none of those men which were bid
den shall taste of my supper. (52.)
The third Sunday after Trinity. (53.)
The Collect.
O LORD, we beseech thee mercifully to
hear us ; and grant that we, to whom thou
hast given an hearty desire to pray, may, by
thy mighty aid, be defended and comforted in
all dangers and adversities, through Jesus Christ
our Lord. Amen.
The Epistle. 1 St. Peter v. 5.
ALL of you be subject one to another, and
be clothed with humility : For God resisteth
Such is the analogy, no doubt, of the parable here be
fore us. But, though its primary intention be Avhat we
have seen, with regard to the different entertainment,
wliich the Gospel found at its first setting out ; yet have
we a part and concern in it also. For by the same rea
son, that they who would not receive it at all, were
punished for their refusal, shall every Christian, who
professes to haATe received it, if he be slothful, or luke
warm, in the duties of that profession, be punished for
Ms indifference and neglect. It were easy enough to
shew, that a bare acknowledgment and belief of our
Saviour's doctrine is far from answering the ends of it
to us. And I think I may venture to say, that they
who "hold the truth in unrighteousness," hold it more
by chance than by choice. For the same seducements,
which now obstruct their practice, would, if they had
been born and educated in any other persuasion, most
probably have obstructed their belief of the Christian
religion. The ministers of God's holy word and sacraments are
the servants sent out to invite to tMs supper. Faith
cometh by "preaching;" but if faith do not produce a
life of piety and virtue, agreeable to its principles, our
preaching is vain, and your faith is also vain. They,
therefore, upon whom the name of Christ is called, are
not thereby quite beyond the reach of the true import of
this parable. They may still retain the vicious disposi
tions reprehended in it; they, consequently, may incur
the sentence of exclusion, denounced in the close of it.
They actually do the one, and will certainly fall under
the other ; if they suffer thc cares or the pleasures of
this world to draw them into an indifference for, or neg
lect of, the duties of religion, and the concerns of eter
nity. And, therefore, we shall do well to make such
application of the parable, as may (by God's blessing)
prevent the folly, and sin, and misery, of so doing.
Dean Stanhope.
(53.) The Collect for this day beseeches God mcrci-

THE THIRD SUNDAY AFTER TRINITY.

187

the proud, and giveth grace to the humble.
Humble yourselves therefore under the mighty
hand of God, that he may exalt you in due
time : casting all care upon him ; for he careth
for you. Be sober, be vigilant ; because your
adversary the devil, as a roaring lion, walketh
about, seeking whom he may devour : whom
resist, steadfast in the faith; knowing that the
same afflictions are accomplished in your breth
ren that are in the world. But the God of
all grace, who hath called us unto his eter
nal glory by Christ Jesus, after that ye have
suffered a while, make you perfect, stablish,
strengthen, settle you. To him be glory and
dominion for ever and ever. Amen. (54.)
The Gospel. St. Luke xv. 1 .
THEN drew near unto him all the pub
licans and sinners for to hear him. And the
Pharisees and Scribes murmured, saying, This
man receiveth sinners, and eateth with them.
fully to hear our prayers ; that we, to whom he hath
given an hearty desire to pray, may by his mighty aid
be defended, and comforted in all dangers and adver
sities. Now because pride and haughtiness of Spirit
is the greatest obstacle to the success of our prayers,
and to our security from dangers ; and nothing con
duces more to a good event and issue in both, than hu
mility and lowliness of mind ; therefore the Epistle for
this day cautions us against the one, and earnestly ex
horts to the other. Dr. Hole.
The Gospel in the form of two similitudes, of which
it principally consists, ministers arguments to wicked
men for repentance and amendment of life : being in
tended to encourage and support those publicans and
sinners, who at the time of its delivery drew nigh in
great numbers to our Saviour. Dean Stanhope.
(54.) This Epistle contains a recommendation of sev
eral \irtues, always fit to be cultivated by Christians,
but especially useful and necessary in afflicted circum
stances, such as the apostle is here describing, and such
as were felt by the persons to whom his Epistle is ad
dressed. The first is humility : which is the most effectual ex
pedient for containing every man within his own sphere ;
for securing the deference and submission due to supe
riors of every sort and capacity ; and so for preserving
inviolate the order, and unity, and peace of the Church.
But especially this virtue is of mighty service for pre
paring men to receive from the hands of God any
events, which his wisdom shall think fit to send, with
a becoming resignation of mind.
That "care," wliich the apostle would have persons
under hardships "cast" entirely "upon God," is, no
doubt, that anxious and disquieting solicitude, which
distracts the mind, perplexes all our thoughts, breaks
and confounds all our measures, and so not only does

And he spake this parable unto them, saying,
What man of you having an hundred sheep,
if he lose one of them, doth not leave the nine
ty and nine in the wilderness, and go after that
which is lost, until he find it ? And when he
hath found it he layeth it on his shoulders, re
joicing. And when he cometh home, he call
eth together his friends and neighbours, say
ing unto them, Rejoice with me, for I have
found my sheep which was lost. I say unto
you, that likewise joy shall be in heaven over
one sinner that repenteth, more than over
ninety and nine just persons which~need no re
pentance. Either what woman having ten
pieces of silver, if she lose one piece, doth not
light a candle, and sweep the house, and seek
diligently till she find it ? And when she hath
found it, she calleth her friends and her neigh
bours together, saying, Rejoice with me for I
have found the piece which I had lost. Like
wise, I say unto you, there is joy in the presence
more hurt than good, but betrays a want of considera
tion and religion.
By " sobriety" is meant, not only a temperate use of
the creatures appointed for our sustenance and refresh
ment, but the government of our passions and desires
in general, with respect to any objects or events what
soever, which, in the present life, are wont to provoke
them to violence and excess.
By " watchfulness," no question, is meant a continual
circumspection and care, that we be not surprised either
through our own neglect, or the infirmities of our nature.
This is the general acceptation of the word, which
yet here may perhaps have a view somewhat more par
ticular and restrained. That branch I mean of watch
fulness, which considers, and is aAvare, of what impor
tance the different events of this life are to the happi
ness or misery of the next ; and what advantages the
enemy of souls is ever taking to convert them to our de
struction. In this encounter, St. Peter tells us, all we have to
do, is stoutly to stand our ground, supported by a vigo
rous faith, and animated by the examples of other good
Christians, engaged in the same cause, and pressed with
the same difficulties.
After these seasonable admonitions, the apostle con
cludes with a prayer, which does so implore the good
effects, as at the same time to suggest, that they are the
certain comforts and consequences, of afflictions rightly
undergone. That these are every way consistent with
the gracious design of making good men eternally hap
py ; that they are but of short continuance ; that they
add lustre to such men's virtue, inflame their zeal, fix
their resolution, qualify them for greater undertakings,
render them at last impregnable, and, by conforming
them to the likeness of a suffering, resemble them in the
end to the triumphs of a victorious, Redeemer. But
32

188

THE FOURTH SUNDAY AFTER TRINITY.

of the Angels of God over one sinner that re-
penteth. (55.)
The fourth Sunday after Trinity. (5 6.)
The Collect.
O GOD, the protector of all that trust in
till this be, (which, if we do not obstruct our own hap
piness, will not fail to be,) let us remember that we are
creatures and servants, and he our Maker and Lord ;
consequently, that to us belongs submission, and obedi
ence, and fidelity; to him "power, and glory, and do
minion, for ever and ever." Amen. Dean Stanhope.
(55.) Our blessed Master here makes no difficulty to
affirm tbe joy in heaven to be greater, upon the account
of one instance of a reclaimed penitent, than for a great
many, who, having never been so bad, never stood in
need of so strict and painful a repentance. These cir
cumstances, and the reason of them, deserve our very
serious attention.
Now, as to the angels ; although we are but little ac
quainted with their condition, and the ingredients of
their happiness ; yet thus much the Scripture hath in
formed us concerning them, that "they are ministering
spirits, sent out to minister for them that shall be heirs
of salvation," (Heb. i. 14 ;) and that children both in
the natural and spiritual capacity, have those which are
styled their angels. Matt, xviii. 10. Those spirits then
may be very reasonably, and seem generally to be,
thought full of tenderness for their charge, solicitous
for their particular safety, and extremely glad of any
good that befals them. How these heavenly hosts were
affected with the salvation of mankind in general, is
evident from the hymn, with which they attended at
the birth of Christ, to welcome him into the world, (Luke
ii. 9. &c ;) as also from their constant earnest desire of
contemplating the mystery of our redemption. 1 Pet. i.
12. Every occasion then of this kind may be glad ti
dings to them. And, though their nature be far distant
from us mortals, and their bliss exquisite, beyond what
we are able to conceive ; yet, in regard both their na
ture and their bliss are finite, their joy may certainly
admit of an increase. And, as often as a sinner is con
verted from the evil of his ways, there may spring up a
fresh object, and a large and literal addition to it.
But can this properly be said of God too, whose per
fection of hanpiness allows no such accumulations ? No,
doubtless. And therefore, with respect to him, we must
interpret this, as religion and reason oblige us to under
stand many like passages, where human parts and pas
sions are attributed to him. All wliich is done, that,
by such condescending resemblances, he might the bet
ter manifest himself to the weakness of our capacities.
As therefore the Holy Ghost, meaning to represent his
displeasure and our baseness, does it, by saying, that
we " provoke him to anger, kindle his fury, grieve"
and " Aveary" his spirit, and the like : so here, by say
ing, that God " rejoiceth" over a repenting sinner, is
intended that such repentance is highly agreeable to
Mm.
If it be urged, why so partial in this love ? Why " the

thee, without whom nothing is strong, nothing
is holy; increase and multiply upon us thy
mercy ; that thou being our ruler and guide,
we may so pass through things temporal, that
we finally lose not the things eternal : Grant
this, O heavenly Father, for Jesus Christ's
sake our Lord. Amen.
fatted calf killed" for the prodigal, when he, who paid
a constant duty to his father never had so much as a
" kid given him" to make " merry with his friends ?"
If some, nay, if great joy be just for one, yet ought it
to be greater for one, than for ninety and nine ? For one
once bad, than for so many always good ? or, shall we
say, is it better to sin and afterwards repent, than not to
sin at all, so as shall need such repentance ? This diffi
culty still remains to be considered.
Now we arc to remember, that God hath declared,
" all souls are mine ; the soul that sinneth it shall die."
Ezek. xviii 4. Implying, that all mankind are, by na
ture, equally related to God ; and that the distinctions,
he makes between one man and another, are upon the
account of virtue and vice. If then the stray sheep be
sought, and the rest, in appearance, neglected in the
meanwhile, it is not that the shepherd hath a particular
fondness for that sheep above the rest ; for he would
have done the same for any of them under the same cir
cumstances. Therefore neither is this part to be too rigorously
understood ; but as spoken after the manner of men.
And the resentments of men are evidently raised hy the
greatness of a change, from tlie contrary. Thus sick
ness, and pain, and danger, give a more sprightly rel
ish of safety, and ease, and health. The surprise of an
escape which we did not expect, and the regaining of a
treasure we had given for gone, is entertained with
transport and rapture ; because this gives it us afresh,
it is a kind of new accession to our fortunes, and like a
thing we never enjoyed before. And sucli is the case of
men immersed in a dissolute and debauched life : an
ample subject of pleasure, and even of wonder, when
they are " recovered from the snare of the devil," who
were long used to be "taken captive by liim at his will."
2 Tim. ii. 26. This is a new conquest, and enlarging'
of Christ's dominion, an addition made to the number
of the blessed, and an example, of noble influence, for
encouraging others to shake off their chains.
In a word. Joy there will be somewhere, let us act
how we please. Only it is at our choice, whether .this
shall be the joy of devils insulting us in torments, or the
joy of God and angels congratulating their oAvn and our
unspeakable felicity to endless ages. And the odds be
tween these is so great, the difference so plain, that, if
we had not to deal with a generation that have no knowl
edge, it might look like an affront to the common sense
of mankind, to desire that they would " advise and see
which" of the two " they will choose, that God may do
it unto them." Dean Stanhope.
(56.) The Collect for the day teaches us to pray unto
God, without whom nothing is strong, nothing is holy,
to multiply upon us Ms mercy, that lie being our ruler
and guide, we may so pass through things temporal, that

THE FOURTH SUNDAY AFTER TRINITY.

The Epistle. Rom. viii. 18.
I RECKON that the sufferings of this pre
sent time are not worthy to be compared with
the glory which shall be revealed in us. For
the earnest expectation of the creature waiteth
for the manifestation of the sons of God. For
the creature was made subject to vanity, not
willingly, but by reason of him who hath sub
jected the same in hope : because the creature
itself also shall be delivered from the bondage
of corruption, into the glorious liberty of the
children of God. For we know that the whole
creation groaneth, and travaileth in pain to
gether until now : And nOt only they, but our
selves also, which have the first fruits of the
Spirit, even we ourselves groan within our
selves, waiting for the adoption, to wit, the re
demption of our body. (57.)
we finally lose not the things eternal. Noav, because
nothing is so apt to discourage and hinder us from seek
ing or attaining eternal good things, as the temporal
evils and sufferings of this present life ; therefore the
Epistle for the day heartens us under them, with the
expectation not only of a"nspeedy relief, but of an eter
nal reward for them ; for "if we suffer with Christ
(saith tlie foregoing verse) we shall also be glorified to
gether." And then setting them one against the other,
" I reckon," saith the apostle, " that the sufferings of
this present time are not worthy to be compared with
tlie glory that shall be revealed in us." »
The Gospel is taken out of our blessed Saviour's di
vine sermon on the mount, as delivered by St. Matthew
and St. Luke. The part or portion of it, selected for
this day's meditation, contains the great duty and vir
tue of mercifulness, which is here recommended to us
in all its branches. Dr. Hole.
(57.) St. Paul, haAing mentioned our being "joint
heirs with Christ," and signified that being likewise
"joint sufferers," with him is a condition of obtaining
that inheritance, here proves the reasonableness of be
ing well content with submitting to this condition.
This he proves, as by the common sense and wants of
mankind in general, and by the concurrence of Christ
ians in the same opinions and vehement expectations,
so by his own authority and certain knowledge. For
that word "I reckon" is not, as we sometimes use it
in our language, a form of speech importing some re
mains of doubting, or the giving of an opinion cautious
ly, with a reserve of deference for others of a different
judgment : but it carries the signification of a persua
sion, as strong and peremptory, as can possibly be en
tertained. It implies the having stated ain account,
considered all matters nicely ; the sufferings* the very
worst of this present time, on the one part ; the glory,
the not yet revealed glory, on the other part : and,
after all reasonable allowances and deductions made,
upon a fair and exact computation of the whole, St.
Paul pronounces the latter so vastly superior to the

189
The Gospel. St. Luke vi. 36. (58.)
BE ye therefore merciful, as your Father
also is merciful. Judge not, and ye shall not
be judged : condemn not, and ye shall not be
condemned : forgive, and ye shall be forgiven :
give, and it shall be given unto you ; good
measure, pressed down, and shaken together,
and running over, shall men give into your
bosom. For with the same measure that ye
mete withal, it shall be measured to you again.
And he spake a parable unto them : Can the
blind lead the blind ? shall they not both fall
into the ditch ? The disciple, is not above his
master ; but every one that is perfect shall be
as his master. And why beholdest thou the
mote that is in thy brother's eye, but perceiv-
est not the beam that is in thine own eye ?
Either how canst thou say to thy brother,
former ; that it is an indignity done to it, so much as
to name them together ; or to suppose a proportion be
tween them, capable of forming a comparison upon.
It is true, this glory is not yet "revealed" in us.
We neither enjoy it, nor have a distinct and adequate
notion of it. But this is far from any argument, for
abating our value, or cooling our zeal in the pursuit
of it. We know it is prepared, and we may know, that
its excellence, and our infirmities, are the true reasons,
why we continue so much in tlie dark about it. We know
that it is perfect ; that it is all, and above all, that can be
wished or thought : whereas our present sufferings are
partial, and never destitute of some allay to, or sup
port under, them. In a word, we know, that this is
uninterrupted and eternal : but experience plainly de
monstrates, that most of our sufferings have comforta
ble intervals ; and that all, we can possibly suffer, must
quickly have an end.
From this it follows, that "the glory that shall be
revealed" is a most powerful argument, for enduring
with constancy and meekness " those sufferings of this
present time ;" to which, how sharp soever, that glory
is so infinitely an overbalance, as, upon a fair and due
calculation, to be injured and dishonoured, by being
so much as brought into any comparison with them.
God grant us grace to consult, not our duty only, but
our interest and happiness, by seriously laying to heart
this vast inequality. Which would not only soften,
and support us under, any afflictions that can possibly
befal us ; but curb and conquer that slavish fear of
death, of all passions, the most tyrannical and tor
menting. A passion, which nothing, but this persua
sion thoroughly imbibed, can be a match for; by ena
bling us to conquer it as Christians, though we cannot
wholly suppress and remove it as men . Dean Stanhope.
(58.) As Christianity expects of us the most merci
ful and affectionate deportment, even Avhere offences
and injuries are manifest and flagrant ; so much more
does it oblige us, not to aggravate or resent the actions
of others by unjust jealousies, and hard misconstrue-

190 THE FIFTH SUNDAY
Brother, let me pull out the mote that is in
thine eye, when thou thyself beholdest not the
beam that is in thine own eye ? Thou hypo
crite, cast out first the beam out of thine own
eye, and then shalt thou see clearly to pull out
the mote that is in thy brother's eye.

The fifth Sunday after Trinity. (59.)
The Collect.
GRANT, O Lord, we beseech thee, that
the course of this world may be so peaceably
ordered by thy governance, that thy Church
may joyfully serve thee in all godly quietness,
through Jesus Christ our Lord. Amen.
The Epistle. 1 St. Peter iii. 8.
BE ye all of one mind, having compassion
tions. The tendency of these is to render all conver
sation uneasy, and to destroy peace, and charity, and
mutual good understanding : very particular care there
fore is taken by the Christian religion to correct the
vice of censuring and judging ; than which, as lament
able experience too plainly demonstrates, there is
scarce any one more mischievous, and yet more com
mon and predominant in the whole world.
Amongst other arguments used against it by Scrip
ture, a very forcible one is suggested by this passage,
which informs us that herein consists the advantage of
the charitable man, that God will judge him according
to his disposition ; and overlook, and be as kind to,
his failings, as he hath been sparing of, and tender to,
those of his brethren. Whereas to the rigid, and cen
sorious, and bitter, he will mete their own measure ex
actly, and go to the extremity of justice. And surely
this is discouragement and terror enough in all con
science ; to reflect, that by giving a loose to a licen
tiousness of thought and tongue, we must expect to find
no more kindness from God, than men have found
from us : for, if God "enter into judgment with his
servants, no flesh living can be justified in his sight :"
and if he will " be extreme to mark what is done amiss,"
where is the man able to " abide it ?" (Psalm cxliii. 2 ;
exxx. 3.)
Least of all are those men qualified to abide it, whose
critical observation and inhuman exposing of other peo
ple, is here insinuated by our Lord himself, to be an
effect and mark of their hypocrisy : and whose zeal, to
pull out the " mote in their brother's eye," proceeds
from being insensible of the " beam, which is in their
own." Hereby is likewise intimated, that men, who
themselves are grievous sinners, are by no means pro
per persons to reprove, and put to shame, those who
at worst are but their own resemblance : and that the
true way to amend mankind is for each man to look at
home, and begin with mending one. How much better
were it to employ ourselves, in publishing the praises
of God, and vindicating the innocence of our abused

AFTER TRINITY.
one of another ; love as brethren, be pitiful,
be courteous ; not rendering evil for evil, or
railing for railing; but contrariwise, blessing;
knowing that ye are thereunto called, that ye
should inherit a blessing. For he that will
love life, and see good days, let him refrain
his tongue from evil, and his lips that they
speak no guile : Let him eschew evil, and do
good ; let him seek peace and ensue it : For
the eyes of the Lord are over the righteous,
and his ears are open unto their prayers: but
the face of the Lord is against them that do
evil. And who is he that will harm you, if
ye be followers of that which is good ? But
and if ye suffer for righteousness' sake, happy
are ye: and not be afraid of their terror,
neither be troubled ; but sanctify the Lord
God in your hearts. (60.)
brethren ; in setting every action in its most advan
tageous light, and pouring balm into the many bleeding
reputations, which have been wounded deep, by arti
ficial malice, and words, which, though " smoother
than oil," are yet in effect," very swords ?" (Psalm lv.
21.) So should we promote peace, and goodness, and
charity, in this world. So should we likewise ensure
to ourselves favour at that great and terrible day, when
" by our words we shall be justified, and by our words
we shall be condemned." (Matt. xii. 37.) That day,
in which even the secrets of all hearts shall be brought
into judgment ; every hard uncharitable thought placed
to account ; and in which therefore it is of the last con
cern, most earnestly to endeavour, and to pray, that
our " good Lord" may " deliver us."
Dean Stanhope.
(59.) We are taught in the Collect for this day to
beseech Almighty God, that the course of this world
may be so peaceably ordered by his governance, that
the Church may joyfully serve him in all godly quiet
ness. To effect or bring this to pass, the Epistle for
this day prescribes this excellent advice to that end,
" Be ye all of one mind ;" signifying to us, that unity
of mind and judgment is the best means to preserve the
peace of the Church and all Godly quietness ; and like
wise that diversity of opinions is the main cause of all
the discord and confusion that happens in it. And there
fore, St. Paul, in his last advice to the Corinthians,
joins them both together, saying, " Finally, brethren,
be of one mind, live in peace," (2 Cor. xiii. 11 ^there
by intimating, that there is a connexion or mutual de
pendence of these two upon each other, that unity will
put an end to divisions, and the best way to live in
peace, is to be of one mind. Dr. Hole.
The Gospel relates the manner of calling four great
apostles, who were main pillars of the Christian Church.
Dean Stanhope.
(60.) The apostle had, in the close of the second and
beginning of this chapter, inculcated such duties, as
Christians are obliged to, by virtue of some particular

THE FIFTH SUNDAY AFTER TRINITY.

191

The Gospel. St. Luke v. 1.
It came to pass, that as the people pressed
upon him to hear the word of God, he stood
by the lake of Gennesaret, and saw two ships
standing by the lake ; but the fishermen were
gone out of them, and were washing their
nets. And he entered into one of the ships,
which was Simon's, and prayed him that he
would thrust out a little from the land : and
he sat down, and taught the people out of the
ship. Now, when he had left speaking, he
said unto Simon, Launch out into the deep,
and let down your nets for a draught.
And Simon answering, said unto him, Master,
we have toiled all the night, and have taken
nothing ; nevertheless, at thy word I will let
down to lis. However, the doctrine is the same in both,
relations and capacities, wherein the providence of
God hath placed them. After which, he proceeds here
to some of a more general nature, (ver. 8,) whose obli
gation is of extent, equal with this religion itself; and
such, as all who profess it have a concern in. But,
though no person be exempted from, no time improper
for, the exercise of them ; yet are they more especially
seasonable in persecution and affliction. Unanimity in
principles, mutual forbearances, tender affection, fel
low-feeling of hardships, that bear close upon our
brethren, and all the comforts and encouragements of a
kind and condescending deportment ; as they are indi
cations of a temper most truly resembling the meek and
holy Jesus : so are they the best defence against a com
mon enemy ; and of mighty efficacy, to soften, and keep
up the hearts of each other, under the calamities, which
a whole set of men shall be exposed to, by being all
embarked in the same good cause. Assistances, which
nothing can so well prove the power of as experience.
And such, as they, who want the wisdom mutually to
contribute to each other, do manifestly take the adver
sary's part, and betray their own safety, or lose their
consolation. They break thatforce, which, united, might
make head against their danger ; and add to that bur
den, whose weight Would be abated, if each were ready
to bear a part in it, by esteeming the sufferings of others
his own, and acting in concert against them accordingly.
But even, when thus joined, and disposed to all the
charitable offices, (ver. 9,) which the same profession,
and the same distress, ought to produce in persons, so
nearly and so many ways allied ; they are not at lib
erty to enter into all sorts of measures. They are pre
sumed to suffer wrongfully, and to be blackened with
malicious calumnies ; which are designed to give coun
tenance to the injuries they sustain, by representing
them as persons that deserve to suffer. But wrong
must not be repaid with wrong, nor falsehood Avith
falsehood, no, nor yet true reproaches with the like.
That, then, which Christians, when persecuted and
injured, have to do, is not to let any of those despond-

down the net. And when they had this done,
they enclosed a great multitude of fishes, and
their net brake. And they beckoned unto
their partners which were in the other ship,
that they should come and help them. And
they came, and filled both the ships ; so that
they began to sink. When Simon Peter saw
it, he fell down at Jesus' knees, saying, De
part from me, for I am a sinful man, 0 Lord.
For he was astonished, and all that were with
him, at the draught of the fishes which they had
taken ; and so was also James and John the
sons of Zebedee, which were partners with
Simon. And Jesus said unto Simon, Fear
not; from henceforth thou shalt catch men.
And when they had brought their ships to
land, they forsook all, and followed him. (61.)
encies overwhelm their spirits, Avhich their oppressors
are labouring to drive them to ; and which they, who
have none but human helps to depend upon, find it im
possible to bear up against. They must " sanctify the
Lord God in their hearts :" that is, testify their belief
of his glorious attributes to all the world. And this is
done, when they depend upon his power to extricate them
out of (otherAvise invincible) difficulties, and so flee to,
and rest upon him, as a sure sanctuary. When they
refer to his wisdom and justice the season and the meth
ods of executing vengeance upon those wicked men who
"smite down Ms people," and "trouble his faithful"
ones : Avhen, notwithstanding any delays in the accom
plishment, they buoy up their sinking spirits with the cer
tainty of his promises : and lastly, be the event of these
things at present Avhat it will, when they stedfastly ad
here to their duty, at the expense of all the world counts
dear, and will not be prevailed upon for any terms to
incur his displeasure. dean stanhope.
(61.) By following Christ, Avhich the apostles are said
to have done, three things are manifestly intended.
1 . The disciples were the constant followers and at
tendants upon his person ; for they went up and down
Avith him wherever he went, they were the eye-witness
es of his miracles, and the ear- witnesses of his discours
es ; and, though he sometimes withdrew from them in
to places of solitude and retirement upon some extraor
dinary occasions, yet, for the most part, they were
daily companions witli him, and the constant spectators
both of his glories and troubles ; as we may read at
large in all the four Evangelists. This way of follow
ing Christ was peculiar to the apostles and first disci
ples, who had the honour of seeing and conversing with
him during his abode upon earth ; a privilege not to be
enjoyed by any since his ascension into heaven. But
there are two ways of following Christ still attainable
by us ; in both which senses we are still his followers.
As, 2. By folloAving his doctrine and learning of him.
This privilege the apostles had by receiving the word
from Christ's own mouth ; but we have it at second
hand by receiving it from them who have handed it

192

THE SIXTH SUNDAY AFTER TRINITY.

The sixth Sunday after Trinity. (62.)
The Collect.
O GOD, who hast prepared for those who
love thee, such good things as pass man's un
derstanding ; pour into our hearts such love
towards thee, that we loving thee above all
things, may obtain thy promises, which ex
ceed all that we can desire, through Jesus
Christ our Lord. Amen.
The Epistle. Rom. vi. 3.
KNOW ye not that so many of us as were
baptized into Jesus Christ, were baptized into
his death ? Therefore we are buried with him
by baptism into death ; that like as Christ was
raised up from the dead by the glory of the
and we are as Avell taught by him now, as they were
then. He that teaches another, and instils his instruc
tions into him, is said to be his master ; and they that
are taught by him, and embrace his tenets, are stilcd his
followers. Now we are bid as much to " learn of him"
as his first disciples ; and his apostles inculcate upon
us the same lessons as he did upon them ; namely,
that " the same mind should be in us, as was in Christ
Jesus :" so that as he was equally a teacher to them
and us, so are we equally his disciples and followers as
well as they ; and so we may all well be, for he was a
" Teacher come from God :" and was alone able to de
liver "the words of eternal life."
3. To be a follower of Christ, is to follow his exam
ple, and to act by the pattern that he hath set us ; he
that treads in the same steps after another, is said to
follow him : and he that takes Christ for Ms director
and guide, and walks even as he walked, may be justly
reckoned in the number of his followers. Now Christ
hath given us the best example for our imitation ; he
hath gone every step of our way to heaven before us, to
the intent, saith the apostle, " that we should follow his
steps, who did no sin, neither was any guile found in his
mouth." He hath set before us tlie most excellent pat
tern of love, meekness, humility, and patience, and in
deed of all other virtues ; in which we are bid to " be
folloAvers of him as dear children ;" and when we arc
arrived to that, we may be said with the disciples in the
Gospel, to "forsake all, and follow him."
De. Hoee.
(62.) The Collect for the day reminds us ofthe good
things which God hath prepared for them that love him,
which are indeed such as pass man's understanding ;
and from thence teaches us to pray to him to pour into
our hearts sucli love towards him, that we, loving him
above all things, may obtain his promises, which ex
ceed all that we can desire, through Jesus Christ our
Lord. Now because these good things are obtained
for us by the death of Christ, and the promises of them
depend much upon his resurrection ; therefore the Epis
tle for the day mentions our conformity to both, as the
best means to procure a title to them, and to secure an

Father, even so we also should walk in new
ness of life. For if we have been planted to
gether in the likeness of his death, we shall be
also in the likeness of his resurrection : Know
ing this, that our old man is crucified with
him, that the body of sin might be destroyed,
that henceforth we should not serve sin. For
he that is dead, is freed from sin. Now if we
be dead with Christ, we believe that we shall
also live with him, knowing that Christ being
raised from the dead, dieth no more ; death hath
no more dominion over him. For in that he died,
he died unto sin once; but in that he liveth, he
liveth unto God. Likewise reckon ye also your
selves to be dead indeed unto sin ; but alive unto
God, through Jesus Christ our Lord. (63.)
interest in them ; which things are represented to us
in our baptism, and the profession made in it obliges
us to them.
The Gospel contains another part of Christ's sermon
on the mount, wherein he vindicates the law from all
false glosses, and refines it into a more pure and per
fect rule of life and manners. Dr. Hole.
(63.) How greatly and ardently is it to be desired,
that the generality of Christians would seriously lay
this Scripture to heart ! That they would now and then
reflect upon the engagements, and the end, of baptism !
That they would carefully examine, what conformity
' is to be found, between themselves and a dead and risen
Saviour ; and be convinced, that they have no founda
tion for hope in, nor benefit from, that death and resur
rection, farther than such conformity can justify their
title ! Men would not then content themselves with
such a lame obedience, as covers, and quite swallows
up, a few faint essays towards, or acts of, piety and
virtue, with frequent and grievous relapses in sin : as
if the Lord, whom they are bound to imitate, had died
often, and lain long buried, but rose and lived for very
short intervals. They would not think it sufficient to
lead a life of ease and idleness, of no use, no example,
as if the doing of good were of no consequence, but the
abstaining from notorious evil were the Avhole of their
engagement ; which, indeed, is in some degree to copy
after a dead, but by no means after a risen and a living Sa-
vio.ur. Much less could any, who attend to this passage,
allow themselves in such habits, as are a scandal to reli
gion and a virtual abjuration of their baptismal covenant.
Adultery and lewdness, gluttony and drunkenness, co
vetousness and ambition, strife and revenge, profane-
ness and irreligion ; these are such raging plagues, as
assault the very seat of our spiritual life : the persons
guilty of them could not do a kinder thing to the credit
of Christianity, than openly to renounce it. I had al
most said, not a kinder thing to themselves, since they
only profess it to their heavier condemnation; since
they neither imitate their Lord, nor any servant of his,
except that traitorous one, who said, " Master, Mas
ter, and kissed him," as a signal to those enemies,

THE SEVENTH SUNDAY AFTER TRINITY.

193

The Gospel. St. Matt. v. 20.
JESUS said unto his disciples, Except your
righteousness shall exceed the righteousness of
the Scribes and Pharisees, ye shall in no case
enter into the kingdom of heaven. Ye have
heard that it was said by them of old time,
Thou shalt not kill ; and whosoever shall kill,
shall be in danger of the judgment. But I say
unto you, that whosoever is angry with his
brother without a cause, shall be in danger of
the judgment : and whosoever shall say to his
brother, Raca, shall be in danger of the coun
cil : but whosoever shall say, Thou fool, shall
be in danger of hell fire. Therefore, if thou
bring thy gift to the altar, and there remem-
berest that thy brother hath aught against thee,
who came under his conduct to take, and to mock, and
to kill him. Dean Stanhope.
(64.) The Gospel of this day may teach us, 1. To
carry our righteousness above and beyond that of the
Scribes and Pharisees ; they were curious about the
outside, and were fair and beautiful without, but with
in full of filth and rottenness. But let us endeavour to
cleanse the heart, and see that matters be right within.
They stuck to the letter of the law, without minding
the true intent of it ; but let us look more to the spirit
ual sense and meaning of it, and observe it in the full
extent of it. They condemned gross sins, and con
nived at less ; and, if they abstained from the outward
act, could allow themselves in the inward motions, oc
casions, and tendencies to it ; but let us lay the axe to
the very root, and cut down every branch of iniquity.
They rested in the external acts of religion, as prayer,
fasting, and almsgiving, without regarding the true
ends or manner of performing them ; but let us look
more to our aims and intentions in these duties, that
they may be rightly to the glory of God, and the good
of oiir own and others' souls. In a word, the Phar
isees were proud, partial, and hypocritical, in their
righteousness ; and therefore let us exceed them in the
humility, integrity, and sincerity of ours ; for since
heaven and happiness lie beyond the bounds and extent
of their righteousness, we must inevitably perish and
miscarry with them, if Ave go not farther than they.
2. Let our obedience to God's laws extend to the whole
design and intention of them. In the affirmative pre
cepts, let it reach to all the means, motives, and in
centives requisite to the observance of them ; in the
negative precepts, let it take in all the occasions, steps,
and tendencies, to the breach of them. Particularly
in keeping the sixth Commandment against killing,
here mentioned, let us avoid all rash and causeless an
ger, all malice and hatred, that naturally lead to it ;
for malice is a frequent occasion and forerunner of mur
der, and St. John tells us, that " he that hateth his
brother is a murderer," (l John iii. 15 ;) for hatred is
attended with a desire of taking away the object of it,
cither by himself or another. Moreover, let us avoid

leave there thy gift before the altar, and go thy
way, first be reconciled to thy brother, and
then come and offer thy gift. Agree with
thine adversary quickly, whiles thou art in the
way with him ; lest at any time the adversary
deliver thee to the judge, and the judge de
liver thee to the officer, and thou be cast into
prison. Verily I say unto thee, thou shalt by
no means come out thence, till thou hast
paid the uttermost farthing. (64.)
The seventh Sunday after Trinity. (65.)
The Collect.
LORD of all power and might, who art the
author and giver of all good things ; graft in
all virulent and opprobrious speeches, such as calling
our brother Raca, or fool, a vain, empty, witless, and
wicked fellow ; which commonly provoke to rage, and
draw on murder. In short, " let all bitterness, and
wrath, and anger, and clamour, and evil speaking be
put away from us, with all malice ;" especially when
we draw nigh to holy things ; and let us " be kind one
to another, tender-hearted, forgiving one another, as
God for Christ's sake hath forgiven us ;" reconciling
ourselves to our greatest foes. And let that be done
quickly, lest it be too late ; and so, by living in peace
and charity with God and man here, wc shall live in
eternal peace and joy with both hereafter. Dr. Hole.
(65.) The Collect for the day beseeches the Lord of
all power and might, who is tlie author and giver of
all good things, to graft in our hearts the love of his
name, to increase in us true religion, to nourish us
with all goodness, and of his great mercy to keep us in
the same. The Epistle for the day is tlie latter part of
the same chapter, from whence that for the last Sun
day was taken ; where the apostle having shewed the
new converted Romans the efficacy of Christ's death,
for the killing of sin, and the virtue of his resurrection
for the quickening of them to a life of righteousness, he
exhorts them to a conformable practice. To which end,
he here in the close of the chapter accommodates himself
to their weakness, and labours to convince them of the
great danger of their former sinful courses, and like
wise of the safety and happiness that is to be found in
the ways of righteousness. Dr. Hole.
The miracle recorded in the Gospel, though differing
in some few circumstances, is, with regard to the al
mighty operation effecting it, the same as is recorded
in the Gospel for the fourth Sunday in Lent. The
parts of Dalmanutha, (vcr. 10,) answer to the coasts
of Magdala. (Matt. xv. 39.) Magdala is said to have
been a town so considerable, as to give name to a tract
of the country about it. Hence some have thought Dal
manutha a village within that division. Others, taking
Magdala for the town of that name only, suppose our
Lord to have come into that part of the coast between
this and Dalmanutha ; so that either of them might be

THE SEVENTH SUNDAY AFTER TRINITY.

194
our hearts the love of thy name, increase in us
true religion, nourish us with all goodness, and
of thy great mercy keep us in the same, through
Jesus Christ our Lord. Amen.
The Epistle. Rom. vi. 19.
I SPEAK after the manner of men, because
of the infirmity of your flesh : for as ye have
yielded your members servants to uncleanness,
and to iniquity, unto iniquity ; even so now
yield your members servants to righteousness,
unto holiness. For when ye were the servants
of sin, ye were free from righteousness. What
fruit had ye then in those things, whereof ye
are now ashamed ? for the end of those things
is death. But now being made free from sin,
and become servants to God, ye have your
fruit unto holiness, and the end everlasting
life. For the wages of sin is death : but the
gift of God is eternal life, through Jesus Christ
our Lord. (66.)
named indifferently. These places lie near each other,
in the half tribe of Manasseh, beyond Jordan.
Dean Stanhope.
(66.) In drawing a comparison in this passage be
tween a state of sin and of holiness, St. Paul does not
set himself here to prove, as might most easily be
proved, that the toil and drudgery of a course of vice
is insupportable ; and that men would have unanswer
able objections to religion, should it impose upon us
commands, in any degree so slavish and tyrannical as
our own lusts and passions do ; but, as he is treating
with converts, that had broken their chains, and as
serted their native liberty, he therefore contents him
self Avith the mention of such consequences, as that ser
vice, even Avhen forsaken, does naturally produce. Of
these one present and inseparable effect is "shame;"
wliich, to a mind of any ingenuity, must needs be very
grating and terrible : for what can make a man amends
for the continual reproaches of his own breast, and the
reflections of having long persisted in facts Avhich can
not be remembered without the utmost confusion ? On
the contrary, when we are happily got loose from this
tyranny, and become our own men, reason never fails
to justify, nor conscience to applaud, our better choice.
And these are satisfactions so suited to human nature,
that all the commendations, nay, all the honours and
rewards, capable of being bestowed by the whole world
upon an ill action, are not an equivalent for the private
pleasure and peace, which result from a testimony
within, borne even to the most traduced, afflicted, and
persecuted virtue.
Again ; the "end of these things is death ;" death
of the body, even when renounced and repented of : but
otherwise death, that is, infinite and irreversible mise
ry of body and soul both. And what a lamentable
consideration is this, that after unconceivable labour and
pain, a man hath not only purchased reproach and self-

The Gospel. St. Mark viii. 1.
IN those days the multitude being very
great, and having nothing to eat, Jesus called
his disciples unto him, and saith unto them, I
have compassion on the multitude, because
they have now been with me three days, and
have nothing to eat : and if I send them away
fasting to their own houses, they will faint by
the way : for divers of them came from far.
And his disciples answered him, From whence
can a man satisfy these men with bread here
in the wilderness ? And he asked them, How
many loaves have ye ? And they said, Seven.
And he commanded the people to sit down on
the ground : and he took the seven loaves, and
gave thanks, and brake, and gave to his disci
ples to set before them ; and they did set them
before the people. And they had a few small
fishes ; and he blessed, and commanded to set
them also before them. So they did eat, and
condemnation, but ensured to himself remorse and tor
ment, without interval or end ? Whereas, by employ
ing his time in the gentle and agreeable service of God,
he acts every day more and more in compliance with
the dictates of reason, advances and improves human
nature, exults and triumphs with inward peace and joy,
Avhich carry him through his work with alacrity and
delight ; but when that work is brought to a conclusion,
he is paid, and overpaid, for all the difficulties in it,
by a bliss, of which all his former satisfactions were
foretastes and pledges : a bliss therefore styled " life,"
because all that is dear and desirable, is implied and
included in it ; and a bliss that is life indeed, because
subject to no decay from within, nor to any destruc
tion from without.
There is yet one very remarkable circumstance be
hind, greatly to thc advantage of a holy life. It is that
the " death" inflicted upon sin is the " wages" of it ;
what God hath expressly threatened and given men
sufficient warning of ; and therefore what they, who
know beforehand upon what terms they enslave them
selves, and who have so many assistances and oppor
tunities put into their hands of being free and happy,
do by their obstinacy deserve. But the " eternal life,"
awarded to good men, is what the very best of them
neither do, nor ever can deserve. For what can we
deserve of reward hereafter for embracing that virtue
which so amply rewards its own practice here ? How
can a happiness be strictly merited, between the eterni
ty whereof, and the very short term we serve for it,
there is no manner of proportion ? What claim can an
obedience lay, wliich is interrupted with multitudes of
backslidings and neglects, each whereof would in rigour
evacuate its title ? We may indeed deserve our punish
ments, because sin is our own, entirely our own act ;
but can we, with any good sense, be said to deserve a
recompense, and such a recompense, for acts, not en-

THE EIGHTH SUNDAY AFTER TRINITY.

195

were filled ; and they took up of the broken
meat that was left, seven baskets. And they

that had eaten were about four thousand.
he sent them away. (67.)

And

The eighth Sunday after Trinity. (68.)
*The Collect.
O GOD, whose never failing providence
ordereth all things both in heaven and earth ;
we humbly beseech thee to put away from us
all hurtful things, and to give us those things
wliich are profitable for us, through Jesus
Christ our Lord. Amen.
tirely, not originally, ours ; and that at his hands too,
whose fr%e grace and good spirit it is that worketh in
us both the will and the deed ? Most justly, there
fore, doth the apostle put the difference here between
" wages" and " gift :" that is the effect of justice, this
of bounty ; a bounty not inclined by any consideration
moving it on our part ; but redounding to, and de
scending upon us, by and for the sake of a person who
hath, it must be confessed, merited it to the uttermost :
even Jesus Christ, whose servants we are, who con
descended to purchase it at the price of his own blood :
and therefore not unto us be the praise, or any part of
it, but unto him be honour, and glory, and thanks,
" for this his unspeakable gift." Dean Stanhope.
(67.) Since the necessities of our brethren in want
are by far more and greater, than the liberality of the
wealthiest and most open-handed men can possibly sup
ply; it is absolutely necessary that we should make
some distinction. Wherein we shall do well to imitate,
our Lord's conduct, as exemplified by this miracle, in
the following particulars.
That we generally bestow our charity upon such, as
are least in a condition of sustaining themselves ; for
that which the desert was to these multitudes, the same
in effect are old age, maimed limbs, long sickness, mul
titude of helpless children, and the calamities which more
immediately and visibly come from the hand of God, to
the poor in general. They disable them, I mean, from
furnishing ; themselves by painful labour and honest indus
try; and in so doing, they lay them at our doors, and
charge us with them ; but as for them, whom pride or
profusion, sloth or vice, have reduced ; them, who con
tinue poor only because they will not take any trouble to
be otherwise : the laws of God have not commanded, and
those of men wisely discountenance, the same compas
sion for such. To them, who make wandering and
beggary a trade, and choose the shame, but ease, of
that, before an honest and laborious livelihood, the
best and truest charity, is what Solomon, and our own
laws have prescribed, "a scourge for the sluggard,
and a rod for the fool's back." Want, then, involun
tary want, is the proper recommendation to our pity
and relief. And tMs is to be rated, not always ac-

The Epistle. Rom. viii. 12.

BRETHREN, we are debtors not to the
flesh, to live after the flesh : For if ye live after
the flesh, ye shall die ; but if ye through the
Spirit do mortify the deeds of the body, ye
* shall live. For as many as are led by the
Spirit of God, they are the sons^^God. For
ye have not received the spirw of bondage
again to fear ; but ye have received the spirit
of adoption, whereby we cry, Abba, Father.
The Spirit itself beareth witness with our
spirit, that we are the children of God. And
if children, then heirs ; heirs of God, and joint
heirs with Christ : if so be that we suffer
cording to what men stand in need of, but sometimes
according to the circumstances from which they are
fallen : not always according to what they endure,
but often by their being more or less destitute of re
medies and helps against it. This gives the widow
and the fatherless, the outcast and the stranger, a double
title to our pity ; if their necessities be the same with
those of other persons, who yet have relations and
friends, to assist and take care of them.
Once more, this action of our Lord instructs us,
that it suffices, if our charity minister to present neces
sities ; without thinking itself obliged to provide either
that which is superfluous, or so much as may arm men
against future contingencies. It shews us too, that
managery is an ornament, and an advantage to our
charity. And to this purpose that advice of St. Paul
is highly commendable, that men would contrive their
distributions so, as to be regular and easy, by " laying
up in store of that which God hath prospered them
with," (1 Cor. xvi. 2,) as their affairs will permit.
Thus would our alms be always in readiness, and the
poor would have a separate purse : a fund that, by
rising insensibly, would be parted with less grudging
ly ; a tribute due for our successes ; a most reasonable
return to Him, from whom we receive our all ; nay,
who condescends to accept a part of his own again, as
not only paid back, but given to himself ; and who
will not fail in his own time and way to recompense it
accordingly, either before, or at, the last great day of
account. Dean Stanhope.
(68.) The Collect for the day beseeches God, whose
never-failing providence ordereth all things, both in
heaven and earth, to put away from us all hurtful
things, and to give us those tilings which be profitable
for us.
Now the things hurtful to us are chiefly the Avorks of
the flesh, which lead us to death and damnation ; and
the things profitable for us are the fruits of the Spirit,
which lead to life and salvation. Accordingly the
Epistle for the day treats of both these, exhorting us to
put away the one, and to put on tbe other.
The Gospel is another part or portion of our blessed
Saviour's sermon on the mount, wherein he cautions
33

196

THE NINTH SUNDAY AFTER TRINITY.
fruits ye shall know them. Not every one
that saith unto me, Lord, Lord, shall enter
into the kingdom of Heaven ; but he that doeth
the will of my Father, who is in heaven. (70.)

with him, that we may be also glorified to
gether. (69.)
The Gospel. St. Malt. vii. 15.
BEWARE of false prophets, which come
to you in sheep's clothing, but inwardly they
are ravening wolves. Ye shall know them by
their fruits : Do men gather grapes of thorna*
or figs of thistles ? Even so every good tree
bringeth foTl0 good fruit ; but a corrupt tree
bringeth forth evil fruit. A good tree cannot
bring forth evil fruit ; neither can a corrupt
tree bring forth good fruit. Every tree that
bringeth not forth good fruit, is hewn down,
and cast into the fire. Wherefore by their
his disciples and followers against false prophets and
teachers ; letting them know the manner and ends of
their coming, and giving them some marks of distinc
tion to discover and discern them by. Dr. Hole.
(69.) From this Epistle we are instructed in the fol
lowing lessons.
1. From our not being debtors to the flesh, we are
taught to abandon all the sinful lusts and desires of it,
and that too upon pain of death and damnation; for, if
we live after the flesh, we shall die. Indeed to satisfy
the ordinary and natural cravings of the flesh, is neces
sary to preserve our bodily life ; but to gratify the un
lawful and irregular motions of it, will bring upon us
death temporal and eternal.
2. Being debtors to live after the Spirit, let us labour
to discharge that obligation, by giving up ourselves to
the guidance and conduct of God's Holy Spirit, follow
ing the direction of his light, and the influence of Ms
grace in all our ways. This is to walk " worthy of the
vocation wherewith we are called," arid to "walk as
becometh the Gospel of Christ ;" which will stand the
trial of the last day, and secure to us the reward of eter
nal life ; " for there is no condemnation to them that are
in Christ Jesus, who walk not after the flesh, but after
the Spirit."
3. From the great privilege of sonship granted to all
such, we may learn to behave ourselves as the sons
and children of God. The duty of children, we know,
is to love their parents with a hearty and entire affec
tion ; to show to them obedience ; to place a trust and
confidence in them, and a dependence upon their care
and provision for them ; and in like manner should we
consider it our bounden duty to love, to show our Obe
dience to, and place our trust and confidence in, our
heavenly Father.
4. From God's making all his sons heirs, we learn
the exceeding great honour and dignity, to which Christ
ianity brings its followers ; it make them heirs at pre
sent, -and, if they act in a manner worthy of their
Christian profession, will shortly enter them into the
possession of a kingdom, and that not an earthly fading
kingdom, that soon vanishes away, but a kingdom in
heaven, that never can be moved or taken from them.
" Now are we the sons of God," saith the apostle,
" but it doth not yet appear what we shall be; this we

The ninth Sunday after Trinity. (7 1 .)
The Collect.
GRANT to us, Lord, we ueseech thee, the
spirit to think and do always such things as
are right ; that we who cannot do any thing
that is good without thee, may by thee .be en
abled to live according to thy will, through
Jesus Christ our Lord. Amen.
know, that when he shall appear, we shall appear with
him in glory." Dr.- Hole.
(70.) Our Saviour in this passage warns his disci
ples against two sorts of deceivers : " false fJhrists,"
or such as should pretend to be the Messiah ; " false
prophets," or such as should pretend to own Christiani
ty, but should draw persons away from the simplicity
ofthe Gospel. The ground of his caution is, "they
come in sheep's clothing, but inwardly are ravening
wolves:" that is, they make fair pretences to strict
ness in religion, with which their real character is at
variance. Hence we may learn,
1. That such as go about to seduce others, usually
pretend to extraordinary measures of sanctity them
selves, that they may raise an admiration among those,
who judge of saints more by their looks than their lives ;
more by their expressions than their actions. What
pious looks and devout gestures ; what long prayers
and frequent fastings, were observed by the hypocriti
cal Pharisees, beyond what Christ and his disciples
ever practised !
2. From the rule laid down by our Saviour, "by
their fruits ye shall know them," we may learn, that
the best method which we can take forjudging of teach
ers pretending to be sent by God, is to examine the de
sign and tendency of their doctrines, and the course and
tenonr of their conversations. Good teachers, like
good trees, will bring forth " the good fruits" of truth
and holiness : but evil men and seducers, like corrupt
trees, will bring forth error and wickedness in their
life and doctrine. burkitt.
(71.) The Collect for this day beseeches God to grant
to us his Spirit : to think and do always such things as
be rightful, that we, who cannot do any thing that is
good without him, may by him be enabled to live ac
cording to his will. Accordingly, the Epistle for the
day teaches us to think aright concerning the Church,
both under the Law and under the Gospel ; and like
wise to do aright by the directions of it under both dis
pensations. And because, of ourselves, we can neither
think nor do as God would have us, we are to implore
the assistance of his Holy Spirit, to enable us to please
him in both. Lest Christians now should boast of
higher and greater privileges than the Jews had of old,
and so be exalted above measure by the abundance of

THE NINTH SUNDAY
The Epistle. 1 Cor. x. 1.
BRETHREN, I would not that ye should
be ignorant, how that all our Fathers were
under the cloud, and all passed through the
sea; and were all baptized unto Moses in the
cloud, and in the sea ; and did all eat the same
spiritual meat, and did all drink the same spir
itual drink ; (for they drank of that spiritual
Rock that followed them ; and that Rock was
Christ.) But with many of them God was
not well pleased ; for they were overthrown
in the wilderness. Now these things were
our examples, to the intent we should not
lust after evil things, as they also lusted.
Neither be ye idolators, as were some of them :
as it is written, The people sat down to eat
and drink, and rose up to play. Neither let
us commit fornication, as some of them com
mitted, and fell in one day three and twenty
the Gospel revelations ; the apostle tells them, that tlie
Israelites of old were the people of God as well as we,
and had the like favours and miraculous works vouch
safed to them under the Law, as are now afforded to us
under the Gospel ; and as they were punished for their
ingratitude and abuse of God's mercies, so we may not
hope to go unpunished, if we run into the like enormi
ties. In the, Gospel for the day we are presented with the
parable of the master and the unjust steward : in which
are figuratiArely represented to us, 1. The great bounty
and goodness of God in dispensing his blessings. 2. The
great injustice and unfaithfulness of men in Avasting
and abusing them. 3. The great danger and difficul
ties that ensue upon so doing. And, 4. The best means
to prevent these evils, and to turn the good things to a
better account. Dr. Hole.
(72.) The history of Moses, as referred to in the sev
eral instances mentioned in this Epistle, leads us to ex
amples of God's severity, even upon his chosen and
covenanted people ; and shews, that Christians cannot,
by being such, promise themselves exemption from the
like judgments, if they shall, by the like disobedience,
render themselves obnoxious to his angry justice. . But
the inference, which, in the infancy of the Christian
Church, St. Paul could ground upon parity of reason,
and in comparison with the Jews only; we, in these
latter ages, may strengthen from matter of fact ; and
events that have already befallen this Christian Church
itself. The parts of it, once most conspicuous and
flourishingfor soundness of faith, and piety of life, have
long since been overrun with Mahometism and bar
barity. The light of the Gospel is taken away from
them, and they are once more given up to the blackest
darkness of sin and infidelity. Nor is the case thus
with whole nations only, who have been abandoned by
God, after having first abandoned themselves to wicked-

AFTER TRINITY. 197
thousand. Neither let us tempt Christ, as
some of them also tempted, and were destroy
ed of serpents. Neither murmur ye, as some
of them also murmured, and were destroyed
of the destroyer. Now all these things hap
pened unto them for ensamples : and they are
written for our admonition, upon whom the
ends of the world are come. Wherefore let
him that thinketh he standeth, take heed lest
he fall. There hath no temptation taken you,
but such as is common to man : but God is
faithful, who will not suffer you to be tempted
above that ye are able ; but will with the temp
tation also make a way to escape, that ye may
be able to bear it. (72.)
The Gospel. St. Luke xvi. i.
JESUS said unto his disciples, There was a
certain rich man who had a steward ; and the
same was accused unto him, that he had wast-
ness ; but, where the truth is still professed, with pri
vate persons also, whose punishments resemble thoseof
the Israelites, where their transgressions have done so.
For how often does the wisdom of ProAidence exert it
self, in undoing men by their own foolish choice ? How
common a thing is it, for the sensual and the worldly to
have his inordinate desires gratified to his manifest
detriment; and those honours, or riches, or pleasures,
which he sought, as the most desirable blessings of life,
made his curse, and his ruin ? How frequently do dis
content and distrust, weariness and impatience, delay,
or utterly put by, those good, and hasten or occasion
those evil things, which, by waiting the leisure, and
submitting to the methods, of the great Governor of the
world, would be ordered infinitely more to our advan
tage ? But especially (which is the punishment, com
mon to all the instances of disobedience recited in this
Scripture, and which indeed is the heaviest of them all)
how certain are the vicious dispositions and practices,
contrary to our vows and our duty, to bring us under
that common fate of the rebellious Israelites, of being
excluded the land of promise : and so, whatever be our
portion in the wilderness of this world, to cut off all ac
cess to the heavenly Canaan ?
In one word, no covenant can be more solemn and
express, than that between God and Ms ancient people.
No promises on his, no engagements on man's part,
more firm. The marks and miraculous appearances of
his presence and favour were then as evident and as
glorious ; their privileges and deliverances were as dis
tinguishing and valuable, as the condition of that
Church could admit. Yet, all this notwithstanding,
when they so foully A'iolated their part, they did at the
same time release God of his. They therefore, from
the most signal monuments of the divine goodness and
mercy, becoming by their own perverseness the most
stupendous monuments of wrath and vengeance, have

198

THE TENTH SUNDAY AFTER TRINITY.

ed his goods. And he called him, and said
unto him, How is it that I hear this of thee ?
Give an account of thy stewardship; for thou
mayest be no longer steward. Then the stew
ard said within himself, What shall I do? for
my lord taketh away from me the steward
ship : I cannot dig ; to beg I am ashamed. I
am resolved what to do, that when I am put
out of the stewardship, they may receive me
into their houses. So he called every one of
his lord's debtors unto him, and said unto the
first, How much owest thou unto my lord ?
And he said, An hundred measures of oil.
And he said unto him, Take thy bill, and sit
down quickly, and write fifty. Then said he
to another, and how much owest thou ? And
he said, An hundred measures of wheat. And
he said unto him, Take thy bill, and write
fourscore. And the lord commended the un
just steward, because he had done wisely : for
the children of this world are in their genera-
furnished us with abundant ground for that inference at
the 12th verse, " Wherefore let him that thinketh he
standeth take heed lest he fall." Dean Stanhope.
(73.) This parable sets before us a steward, about to
be dismissed from that gainful office, for Ms improvi
dent behaviour in it. This melancholy prospect puts
him upon contriving, Iioav to secure himself a future
maintenance at his master's cost. The method chosen
for this purpose was to deal secretly with his lord's
debtors, and,, by making false, but favourable entries,
into their books of account, to engage their kindness
Avhen he should stand most in need of it, as a grateful
return for the sums thus remitted to them. In this
practice indeed there was great dishonesty, for which
reason our Saviour calls him an ""unjust steward;"
(ver. 8 ;) but that part of his character, not falling
within the compass of our Lord's design in propounding
this parable, is passed over, without farther notice
taken of it. Meanwhile his silence in that point can
by no means be construed into approbation; but an
instruction rather, that, in the interpretation of para
bles, we are to content ourselves with drawing such
consequences from thence, as their substance and main
intent naturally lead us to ; without insisting too nicely
upon circumstances which are incidental only, and be
side the purpose, properly to be served by them. Now
that, in the case before us, is manifestly to provoke our
imitation of this man's wit and forecast ; who so dex-
trously laid the scheme for subsisting hereafter, by the
management of a trust, which, although a present sup
port, yet he perceived was not likely long to continue
so. And his great providence and application, so agree
able to that earnestness of thought and care, which sticks
at nothing to secure the so uncertain advantages of this
world, is insinuated as a just reproach to the inconside-
ration and remissness, which even they who make it their

tion wiser than the children of light. And I
say unto you, make to yourselves friends of the
mammon of unrighteousness ; that when ye
fail, they may receive you into everlasting
habitations. (73.)

The tenth Sunday after Trinity. (74.)
The Collect.
LET thy merciful ears, O Lord, be open to
the prayers of thy humble servants; and that
they may obtain their petitions, make them to
ask such things as shall please thee, through
Jesus Christ our Lord. Amen.
The Epistle. 1 Cor. xii. 1 .
CONCERNING spiritual gifts, brethren, I
would not have you ignorant. Ye know that
ye were Gentiles, carried away unto these
dumb idols even as ye were led. Wherefore
I give you to understand, that no man, speaking
principle and profession to secure the everlasting ad
vantages of another world, are observed to be guilty of
in the management of that affair, dean stanhope.
(74.) The Collect for the day beseeches the Lord to
let his merciful ears be open to the prayers of his hum
ble servants, and that they may obtain their petitions,
to make them ask such things as shall please him. And
that we may be tbe better enabled to ask such things,
the Epistle of the day treats "concerning spiritual
gifts," which the apostle here declares to be so useful
and so necessary a piece of knowledge, that he would
by no means " have us ignorant of it :" and to the end
that the Christian Church might be rightly instructed
in so divine and excellent a subject, he here treats at
large of the nature, the Author, the number, and the
use of these spiritual gifts. Dr. Hole.
In the passage preceding the Gospel of the day, the
Evangelist had just described our blessed Saviour's
triumphant passage to Jerusalem, the respects paid him
in his way, and the general joy and acclamations at his
entrance into the city. The divine mixture of com
passion and zeal, then expressed by himself, is the sub
ject of this day's Gospel. The " former" was seen in
those tears of pity drawn from his eyes, and in the ten
der lamentations of that ruin, and all the dismal cir
cumstances of it, which he here most punctually foretels,
as a punishment now determined, for avenging the
Jews' obstinate infidelity and affected blindness. The
" latter" appears, in his resentment of the profanations
committed upon the " temple," in driving out those that
sold and bought there, and reproaching them with that
injustice and extortion, which turned that " house" into
a " den of thieves :" though they could not but be sen
sible that God had asserted a peculiar property in it,
and designed it purely for the uses of piety and devo
tion. Dean Stanhope.

THE TENTH SUNDAY AFTER TRINITY.

199

by the Spirit of God, calleth Jesus accursed ;
and that no man can say that Jesus is the Lord,
but by the Holy Ghost. Now there are di
versities of gifts, but the same Spirit. And
there are differences of administrations, but
the same Lord. And there are diversities of
operations, but it is the same God who worketh
all in all. But the manifestation of the Spirit
is given to every man to profit withal. For to
one is given by the Spirit the word of wisdom ;
to another, the word of knowledge by the same
Spirit ; to another, faith by the same Spirit ;
to another, the gifts of healing by the same
Spirit; to another, the working of miracles;
to another, prophecy ; to another, discerning
of spirits ; to another, divers kinds of tongues ;
to another, the interpretation of tongues. But
all these worketh that one and the self-same
Spirit, dividing to every man severally as he
will. (75.)
(75.) Although it be allowed on all hands, that the
gifts mentioned in this passage are those miraculous
ones, which, though necessary in the first ages of the
Church, have long since been withdrawn, upon that ne
cessity ceasing ; we ought nevertheless to bear in mind,
that there are also assistances and gifts, of use and
continuance in all ages of CMistianity, to which the
force of the apostle's reasoning extends itself. These
likewise are the gifts of God ; these are giAren to be
exercised for promoting his glory, and the good of man
kind ; and these are so distributed, that every man may
be in some, though none in all, respects serviceable ;
but all have their particular stations and endowments,
in which, if rightly chosen, and diligently improved,
they are fitted to discharge their duty, by bringing
honour to God and benefit to the world.
It is also presumed, by some, that St. Paul here, as
well as at the end of the chapter, speaks of gifts im
parted to, and exercised by, those that are frequently
distinguished under the title of " spiritual persons ;"
such as bore some office in the Church, or administered
in holy things. The occasions, and in proportion the
supplies, of these persons, no doubt, were greater than
those of common men. And some of the gifts, speci
fied in this passage, seem in a more peculiar manner
accommodated to their character. But, here again I
cannot but apprehend it of importance for every Christ
ian, in what capacity soever, to think himself concern
ed. And this, without all controversy, is the intent of
our excellent Church, when propounding this Scripture,
in the yearly Epistle for this day, to the pious medita
tion of all her children. It is, that they might be re
minded whence their good gifts come ; awakened to a
conscientious improvement of them; thankful for, and
contented with, what they have received ; humble and
modest in their opinions of themselves ; diligent in the
business of their particular callings ; useful and profit-

The Gospel. St. Luke xix. 41.

AND when he was come near, he beheld
the city, and wept over it, saying, If thou
hadst known, even thou, at least in this thy
day, the things which belong unto thy peace !
but now they are hid from thine eyes. For
the days shall come upon thee, that thine ene
mies shall cast a trench about thee, and com
pass thee around, and keep thee in on every
side, and shall lay thee even with the ground,
and thy children within thee : and they shall
not leave in thee one stone upon another ; be
cause thou knewest not the time of thy visita
tion. And he went into the temple, and be
gan to cast out them that sold therein, and
them that bought, saying unto them, It is writ
ten, My house is the house of prayer : but ye
have made it a den of thieves. And he taught
daily in the temple. (76.)
able to the body in general ; tender and respectful to
their brethren ; compassionate to their failings, liberal
and kind to their wants, and glad of their advantages.
For these are the good qualities Avhich this Epistle aims
at promoting : qualities, A\-hich it is as reasonable for
us to cultivate, as we are bound by our religious obli
gations to cultivate them. Dean Stanhope.
(76.) The expression, by which our Saviour here
describes the place dedicated to God's worship, suggests
to us Avith what respect the Church ought to be regard
ed, considering it, 1. as it is " the house of God," and,
2. as it is, "the house of prayer."
1. The church, cojisidererl as God's house, obliges
us to demean ourselves in it, as under God's more im
mediate presence and observation. His presence and
his eyes, no doubt, are every where ; but yet we are
taught to believe, that he manifests himself in some
places, after a more especial manner than in others.
Not that we attribute to these places an holiness inhe
rent and essential, but such as is relative only, and due
for the sake of their owner and inhabitant ; and there
fore all aspersions, that charge such respect with idola
try or superstition, proceed either from great ignorance
or great perverseness.
2. As the church is a " house of prayer," every man
should be careful effectually to make it such to himself;
that the offices, performed there, may be frequented con
scientiously, and joined in devoutly. The benefits of
publick prayer are many and great ; and our petitions,
when with united force ascending to heaven, bid much
fairer for acceptance and success, than any of the most
vehement importunities of a single and solitary devo
tion : particularly the unanimous and uniform prayers
of the church express the unity of our faith, our mutual
charity, our joint relation to Christ the mystical Head
of this body. In this regard, prayer and sacraments
have an advantage above reading, or hearing, or any

THE ELEVENTH SUNDAY AFTER TRINITY.

200
The eleventh Sunday after Trinity. (77.)
The Collect.
O GOD, who declarest thy Almighty power
chiefly in showing mercy and pity ; merciful
ly grant unto us such a measure of thy grace,
that we, running the way of thy command
ments, may obtain thy gracious promises, and
be made partakers of thy heavenly treasure,
through Jesus Christ our Lord. Amen.
The Epistle. 1 Cor. xv. 1. (78.)
BRETHREN, I declare unto you the Gos
pel which I preached unto you, which also ye
have received, and wherein ye stand ; by
which also ye are saved, if ye keep in memory
what I preached unto you, unless ye have be
lieved in vain. For I delivered unto you first
other religious duties : and probably this may be one
main reason why God's house is called the " house of
prayer ;" for preaching and expounding are indeed in
structions in our duty, sent from God for our good ;
but we may be instructed by pious advice, and useful
books at home : we may likewise pray alone, but we
cannot do the one or the other alone so as to testify to the
Avorld our communion with Christ and with one another,
like the same things done in the publick assemblies of
Christians. Hence every one should make a conscience
of improving every opportunity for such prayers ; be
cause every one is obliged to acknowledge that spirit
ual society, the being a member whereof does (originally
speaking) put him in a capacity of salvation.
But to come is a small thing, unless we join too ;
join with our hearts, with our mouths, with our whole
bodies. The minister pronounces the petitions in the
people's name and behalf; but let it not be supposed,
that he will be heard for any, who neglect to pray for
themselves. Every one, therefore, should repeat tlie
confessions, to acknowledge his own sin and vileness ;
and the creeds, to declare and confirm his own faith ;
and the Lord's Prayer, to call God Father with his
own mouth. The hearts of the people should go si
lently, and reverently, along with him, in all the other
parts of the service, and confirm every Collect for
themselves, by expressing the earnest desires of their
souls, in a distinct and hearty Amen. As oft as he
says, " Let us pray," they should recollect their wan
dering thoughts, rouse their heavy hearts, and double
their vehemence and zeal. And, throughout all the
Litanies and answers, they should be very diligent to
do their part ; esteeming it (as in truth it is) a singular
privilege, that the lay-members of the Church of Eng
land have a greater share allotted to them in her offices,
than those probably of any other persuasion. This .
may be safely affirmed ; that, if our publick prayers be
defective, it must be on the part of those that use them.
For the Church hath taken admirable care of her part :
and, by the prudent constitution of a most excellent
Liturgy, gives us great hopes of obtaining the mercy,

of all, that which I also received, how that
Christ died for our sins, according to the Scrip
tures ; and that he was buried ; and that he
rose again the third day, according to the
Scriptures ; and that he was seen of Cephas ;
then of the twelve : After that, he was seen of
above five hundred brethren at once ; of whom
the greater part remain unto this present ; but
some are fallen asleep. After that he was
seen of James ; then of all the Apostles : and
last of all he was seen of me also, as of one
born out of due time. For I am the least of
the Apostles, that am not meet to be called an
Apostle, because I persecuted the Church of
God. But, by the grace of God, I am what I
am ; and his grace, which was bestowed upon
me, was not in vain ; but I laboured more
which we are directed to beg in the Collect for this day.
Namely, that being thus taught to " ask such things as
please God, his merciful ears will be open" (and may
they ever be open) " to the prayers of" us " his humble
servants, through Jesus Christ our Lord." Amen.
Dean Stanhope.
(77.) We are taught to pray this day for such a
measure of divine grace, that, by running the way of
God's commandments, we may obtain his gracious
promises, and be made partakers of his heavenly trea
sure. The grace, here chiefly prayed for, is the grace
of faith, to which the running ofthe ways of God's com
mandments, and the obtaining of the promises, are fre
quently ascribed. And in this we may be the more
confirmed by the Epistle appointed for the day : in
wliich the apostle labours to establish the Corinthians
and in them all Christians in a firm belief of the death,
burial, and resurrection of our Saviour ; which he the
rather did, because some false teachers had crept in
among them, who denied the resurrection, and had
shaken the faith of many in that great article, as some
have likewise attempted to do in our days.
The Gospel for the day sets forth, in a parable, the
right way and manner of praying unto God, and the
certain good success that will ensue upon the due per
forming of it ; as also a wrong way of address to him,
too often used, with the bad issue and unsuccessfulness
thereof. Dr. Hole.
(78.) The assertion of our Lord?s dying and rising
from the dead, as a necessary and well-attested article
of the Cliristian faith, wliich is contained in the former
part of this Epistle, having been spoken to on former
occasions ; it may be more useful here to remark on the
latter part, which is introduced incidentally by the apos
tle, and contains a digression concerning himself. In
this he hath left us an example of these following virtues.
1 . Of humility, and a mean opinion of our own per
formances, even when highly useful and commendable j
in allowing to others their just praises aud deserts, and
being so far from any vain-glorious emulation, or de
tracting from their worth, as to practise that modesty

THE TWELFTH SUNDAY AFTER TRINITY.

201

abundantly than they all : yet not I, but the
grace of God which was with me. Therefore,
whether it were I, or they, so we preach, and
so ye believed. The Gospel. St. Luke xviii. 9.
JESUS spake this parable unto certain
which trusted in themselves that they were
righteous, and despised others : Two men went
up into the temple to pray ; the one a Phari
see, and the other a Publican. The Pharisee
stood and prayed thus with himself: God, I
thank thee, that I am not as other men are, ex
tortioners, unjust, adulterers, or even as this Pub
lican : I fast twice in the week, I give tithes of
and " lowliness of mind" elsewhere prescribed, of "es
teeming others better than ourselves. I am the least
of the apostles," &c. Phil. ii. 3 ; 1 Cor. xv. 9.
2. A very extraordinary diligence and zeal, to make
reparation by the following part of our lives, for any
omissions, neglects, or notorious crimes, whereby our
consciences have been wounded, or the cause and credit
of truth and religion may have suffered heretofore. " I
laboured more abundantly than they all." ver. 10.
3. Even when this change and reparation shall be
made, arrogating no merit or glory to ourselves, but
ascribing the whole to God's goodness, and the opera
tions of his blessed Spirit. " By the grace of God I am
what I am." And again, " Yet not I, but the grace
of God which was with me."
In all these particulars we shall do well to follow the
apostle ; for otherwise we shall hardly obtain God's
gracious promises, and be made partakers of his heav
enly treasure, for which the Collect teaches us to pray.
DEAN STANHOPE.
(79.) The sum of the instruction, intended to be con
veyed by this parable, amounts to thus much. That,
however men may mistake themselves, or one another,
" God always hath respect unto the lowly, but beholds
the proud afar off;" (Ps. cxxxviii. 6 :) that no past of
fences, how many, how heinous, how habitual and in
veterate soever, will shut out from his pardon any sin
ner, who humbly bewails and heartily forsakes them :
that a lofty conceit of our own sufficiency differs as
much from the testimony of a truly good conscience, as
the swellings of a disease, from the kindly proportions
of a healthful body : that a theatrical affectation of god
liness, with pride and uncharitableness, and disdainful
judgment of others, is nearer to hell than a profligate
and scandalous course of life, with contrition, and chari
ty, and lowliness of spirit : that it behoves us there
fore to take good heed, lest even the most solemn duties
of religion be abused and turned against us : and that
he only attends upon these as he ought, who really
mortifies his vanity and his passions, and brings him
self to be more humble, more charitable, more sensible
of his own failings, and less severe upon those of other
people : and, lastly, that the proper way of a sinner's

all that I possess. And the Publican standing
afar off, would not lift up so much as his eyes
unto heaven, but smote upon his breast, saying,
God be merciful to me a sinner. I tell you.
this man went down to his house justified
rather than the other : for every one that ex-
alteth himself, shall be abased ; and he that
humbleth himself, shall be exalted. (79.)
The twelfth Sunday after Trinity. (80.)
The Collect.
ALMIGHTY and everlasting God, who art
always more ready to hear than we to pray,
and art wont to give more than either we de
sire (81.) or deserve ; pour down upon us the
applying for mercy and grace, (and all of us are sin
ners,) is, not arrogantly to thank God, that we are
" not as other men are ;" but, as the purest of Church
es hath directed us, " meekly to acknowledge our vile-
ness, and truly to repent us of our faults." For our
good Lord hath promised, and it is the express design
of this parable to assure us, that "they, whose con
sciences by sin are accused, by his merciful pardon,
shall be absolved, through Jesus Christ our Saviour.'*
Dean Stanhope.
(80.) The Collect for this day puts us in mind of God
Almighty's'great readiness to hear our prayers, and to
give more than we desire or deserve ; and thence teach
es us to implore the abundance of his mercy, for the
pardon of our sins, and the pouring out of his graces
upon us. To which end, the Epistle for the day speaks
of putting our trust in God through Jesus Christ :
" such trust" (saith the apostle) " have Ave through
Christ to God-ward :" which words relate chiefly to
the fidelity of the apostles in the work of the ministry,
and the success they had thereby, which they looked
upon as their greatest glory, and needed no other com
mendation ; not arrogating any thing of it to them
selves, but ascribing all to the power and grace of God ;
for in the next words he acknowledges their utter in
sufficiency to think or do any good thing of themselves ;
saying, " Not that we are sufficient of ourselves to think
any thing as of ourselves :" to which he adds God
Almighty's all-sufficiency to help them ; " but our suf
ficiency is of God." Which they found in the exercise
of a ministration far beyond that of Moses, as plainly
appears from the sequel of this Epistle. Dr. Hole.
The subject of the Gospel is the relation of a miracle
wrought by our Saviour on the person of a deaf and
dumb man, who was thereby healed of both his infirmi
ties. Dr. Hole.
(81.) It may be said, that we often offer up to God
such general requests, as include all particulars what
soever. How then can God be said to give "more than
we desire ?" The answer is, that the expression re
lates to such requests, as are not general but particular.
We do not always know, what particular things are
most fit for us ; and therefore we cannot desire those

THE TWELFTH SUNDAY AFTER TRINITY.

202
abundance of thy mercy, forgiving us those
things whereof our conscience is afraid, and
giving us those good things which we are not
worthy to ask, but through the merits and
mediation of Jesus Christ thy Son our Lord.
Amen. The Epistle. 2 Cor. iii. 4.
SUCH trust have we through Christ to
God-ward : Not that we are sufficient of our
selves to think any thing as of ourselves ; but
our sufficiency is of God. Who also hath made
tis able ministers of the New Testament ; not
of the letter, but of the Spirit : for the letter
killeth, but the Spirit giveth life. But if the
ministration of death, written and engraven in
stones, was glorious, so that the children of
Israel could not steadfastly behold the face of
Moses for the glory of his countenance, which
glory was to be done away ; how shall not the
ministration of the Spirit be rather glorious ?
For if the ministration of condemnation be
things in particular. So that though we do desire them
in general terms, when webeseech God to give us what
ever we stand in need of; yet we do not desire them in
that sense, in which the phrase is manifestly, understood
in this place. Dr Bennet.
(82.) The purport of this day's Epistle may be im
proved into the following lessons.
1. Our great weakness and inability to do any thing
of ourselves may serve to check all pride and presump
tion, and to keep us from trusting too much to our own
strength. He that relies upon his own power, leans
but upon a broken reed, which will fail and deceive
him. 2. As the sense of our insufficiency should keep
us from presumption ; so should the sense of the suffi
ciency we have of God preserve us from despair : for
though we are unable to do any thing of ourselves, yet
"his grace is sufficient for us;" and "we can do all
things tiirough Christ that strengthens us :" who is
never wanting to the hearty desires and endeavours of
his people ; for he is ever more ready to hear us, than
we are to pray to him ; and the returns of his goodness
far exceed both our desires and deserts. 3. This dis
course may teach us to banish all vain conceit of merit,
and to ascribe all that we have, are, or can do, entire
ly to the divine bounty ; for if all our sufficiency be of
God, then we are nothing of ourselves, and consequent
ly can merit nothing at God's hands ; for he that can
do nothing can deserve nothing. 4. If all our suffi
ciency be of God, then let us thankfully own from
whence we receive it, and duly employ what we have
in his service. This is the end of all the gifts and gra
ces bestowed upon us, that we should use them to the
honour of God, who gave them, and the good of them
for whose sake they were given. • 5. Since this suffi
ciency is derived to us by the Gospel covenant, we
learn the excellency and benefit of it above the legal

glory, much more doth the ministration of
righteousness exceed in glory. (82.)
The Gospel. St. Mark vii. 31.
JESUS, departing from the coast of Tyre
and Sidon, came unto the sea of Galilee,
through the midst of the coasts of Decapolis,
and they bring unto him one that was deaf,
and had an impediment in his speech ; and
they beseech him to put his hand upon him.
And he took him aside from the multitude,
and put his fingers into his ears, and he spit,
and touched his tongue ; and looking up to
heaven, he sighed, and saith unto him, Eph-
phatha, that is, be opened. And straightway
his ears were opened, and the string of his
tongue was loosed, and he spake plain. And
he charged them that they should tell no man :
but the more he charged them, so much the
more a great deal they published ; and were
beyond measure astonished, saying, He hath
dispensation. The law exacted duty, but afforded no
strength to perform it : it required perfect and uni
versal obedience to all its precepts, and pronounced a
curse upon every one that continued not in all things
that are written in the book of the law, to do them ;
but gave ho power to keep, nor any pardon for the
breach of them : for which reason the letter of the law
is said to " kill," and the law itself to be a " ministra
tion of death and condemnation," because it left men
in a hopeless and helpless state without any remedy or
relief. Whereas the Gospel, on the other hand, not
only requires duty, but promises grace to assist and
enable to the performance of it ; and therefore as the
Law is stiled " The Letter," so the Gospel is stiled
" The Spirit :" the one is said to " kill ;" called there
fore a " dead letter ;" the other to " give life," called
therefore " the ministration of the Spirit and righteous
ness." In short, thc Gospel relieves us from the curse
and sentence of the law, by the sanctifying graces and
assistances of the Holy Spirit ; it requires no more
than it gives strength to perform ; it accepts of sin
cerity, instead of perfect obedience ; and if we happen
to fall by a temptation, it helps us to rise again by
repentance. And therefore we should bless God for
making this new covenant, and taking us under this
easy and gracious dispensation ; " we are not under
the law," saith St. Paul, " but under grace :" for
which Ave have great reason to thank God, and to make
a right use of it. Lastly, since all our sufficiency is
of God, we are taught where to seek it, and how to
find it, in time of need ; namely, by having recourse
unto God by prayer, who hath promised to give wis
dom to them that ask it, and grace to them that lack
and desire it : to him therefore let our prayers and
praises be directed, who is able and willing to do more
for us than Ave can ask or think. Amen. Dr. Hole.

THE THIRTEENTH SUNDAY AFTER TRINITY.

203

done all things well ; he maketh both the deaf
to hear, and the dumb to speak. (83.)
The thirteenth Sunday after Trinity. (84.)
The Collect.
ALMIGHTY and merciful God, of whose
only gift it cometh that thy faithful people do
(83.) From the Gospel of this day the following re
flections arise.
1. Our blessed Saviour, by looking up to heaven,
whilst he performed this miracle, not only reminds us,
that there was his home, and his throne, and the seat
of his majesty, and that there the greatest angels adore
him ; but teaches us likewise, that there our eye should
be fixed, whence cometh down every good and perfect
gift. He did not teach us to say, O infinite God, which
art every where ; but, " 0 our Father, which art in
heaven." There let us look up to him. Thence let
us acknowledge all the good we receive : thence let us
expect all the good we want.
2. Our Saviour sighed : surely not for need ; the
least motion of a thought was in him effectual. He
could not but be heard of his Father, who Avas one with
his Father. But he sighed, partly for compassion ;
partly for example : for compassion of those manifold
infirmities, into which sin had plunged mankind, a
mournful example whereof was here presented unto
him ; for example, to fetch sighs from us for the mise
ries of others, sighs of sorrow for them, sighs of desire
for their redress.
3. Christ was not silent, while he cured the dumb.
His "ephphatha" gave life to all his other actions.
His command of the ear and mouth to open was the act
of God. He could not command that which he made
not. His word is imperative ; ours is supplicatory.
He doth what he will with us : we do by Mm what he
thinks good to impart.
4. In his mouth the word cannot be severed from the
success. Our Saviour's lips are no sooner opened in
his " ephphatha," than the mouth of the dumb, and the
ears of the deaf are opened. At once we behold here
celerity and perfection. Natural agents work by
leisure, by degrees : nothing is done in an instant : by
many steps is every thing carried from the entrance to
the consummation. Omnipotence knows no rules. No
imperfect work can proceed from a cause absolutely
perfect. Bp. Hall.
Lastly, Our Lord, having wrought this miracle,
" charged them that they should tell no man." The
reasons which induced him to forbid the divulging of
this and of some other miracles, might probably be these.
1. To decline, as much as was possible, the envy
and opposition of the pharisees. He did not only ' ' know
what was in man," (John ii. 25,) and, consequently,
what entertainment each of his actions would meet
with ; but he had, by many experiments, found, how
those men in particular stood affected towards hiin.
He saw them so far from any disposition to improve,
by fresh demonstrations of his divine power ; that those
did but add to their guilt, and provoke them to blas-

unto thee true and laudable service ; grant,
we beseech thee, that we may so faithfully
serve thee in this life, that we fail not finally
to attain thy heavenly promises, through the
merits of Jesus Christ our Lord. Amen.
The Epistle. Gal. iii. 16.
TO Abraham and his seed were the promis-
phemy and rage. The construction they made of such
miraculous recoveries was, that he dispossessed devils,
by a good understanding and secret collusion "with
the prince ofthe devils." (Matt. xii. 24.) This point
he sometimes vouchsafed to argue with them, and ex
posed the unreasonableness and absurdity of such ma
lice ; but this gave him great interruption in his main
work, and engaged him in contests, disagreeable to
the peacefulness of his temper. So that, though our
Lord could have confuted the folly and malice of Ms
slanderers, yet it was more for his purpose to conceal
some evidences of his power, than to provoke them to
be troublesome, by making that power publick.
2. A second probable reason of this concealment
might be, to prevent any sedition or tumults among
the people. The common notions of the Messiah at
that time are sufficiently known ; and, as it could not
become our Saviour to countenance those errors, so
neither could it, by rendering himself suspected to the
government, to give his adversaries the advantage they
desired. Now every thing that contributed to their
belief of his being the Messiah, would be a temptation
to desert their established governors and put themselves
under his protection, as ordained by God to be their
rightful king and victorious deliverer. Hence, it is
likely the disciples are forbidden to declare him the
Christ, till he should be risen from the dead, (Matt.
xvi. 20 ;) as well as because the miraculous effusion of
the Holy Ghost was a requisite qualification for the
bearing of that testimony effectually.
3. But, I make no doubt, another reason for our
Lord's conduct in this matter was, that he might set
us an example of humility, and of doing good for good's
sake. He had directed his disciples to content them
selves with the knowledge and approbation of God, and
the inward satisfactions of having discharged their du
ty, (Matt. vi. 4 ;) that they should consider, they serve
one, who sees in secret, and who will one day shew
that he knows and remembers their good deeds, by re
warding them openly. As therefore, in other instances
of virtue ; so here, our Lord approves himself a pat
tern and practiser of his own doctrine ; by not courting
the fame and praise of men, and declaring his behav
iour free from all suspicion of vanity. What other
hidden causes there might be for such commands of se
crecy, is best" known to the infinite wisdom of him,
who gave them ; but to us these are sufficient.
Dean. Stanhope.
(84.) The Collect for this day teaches us to pray un
to God for grace, that we may so faithfully serve him
in this life, that we fail not finally to attain his heav
enly promises. The promises here meant are those of
justification and salvation by faith in Christ, Avherebv
34 J

204

THE THIRTEENTH SUNDAY AFTER TRINITY.

es made. He saith not, And to seeds, as of
many ; but as of one, And to thy seed, which
is Christ. And this I say, that the covenant
that was confirmed before of God in Christ,
the law, which was for four hundred and thir
ty years after, cannot disannul, that it should
make the promise of none effect. For if the
inheritance be of the law, it is no more of
promise ; but God gave it to Abraham by pro
mise. Wherefore then serveth the law? It
was added because of transgressions, till the
seed should come to whom the promise was
made ; and it was ordained by angels in the
hand of a mediator. Now a mediator is not a
mediator of one ; but God is one. Is the law
then against the promises of God ? God forbid ;
for if there had been a law given which could
have given life, verily righteousness should
have been by the law. But the Scripture
all mankind, who, by the sin of our first parents, were
doomed to temporal and eternal death, are, by the
merits of a Saviour, happily restored to a spiritual and
everlasting life. These St. Peter stiles " exceeding
great and precious promises," as proceeding from the
rich inexhaustible treasure of divine goodness. (2 Pet.
i. 4.) And of these St. Paul here treats in the Epistle
for this day.
The Epistle having spoken of Christ in the promise
made to Abraham long before his coming, the Gospel
speaks of him as actually come, shewing himself to his
disciples, and delivering to them the words of eternal
life : and thence declares the much greater blessed
ness of those that saw him in the flesh, than of those
that only beheld him in the promise. Dr. Hole.
(85.) From this Epistle may be inferred the follow
ing weighty and useful lessons.
1. We may learn hence to magnify the infinite wis
dom, power, and goodness of God, in providing a rem
edy for us in the promised seed. We were all lost in
Adam, but are happily restored in Jesus Christ : the
sin of the one being done away by the righteousness of
the other. This was the blessed contrivance of heaven
for the restoration of mankind ; who had neither knowl
edge nor ability to help themselves. In this forlorn
condition our gracious God took pity upon us, and found
out his expedient to relieve us in our lowest state, and
thereby distinguished us in his favour above the noblest
rank of creatures : for, though the angels fell from
their station of glory, and afterwards drew us into the
same misery with themselves, yet the Son of God was
pleased to pass by them, and restore us : for he took not
on him the nature of angels, but took on him the seed of
Abraham : which is an instance of the divine goodness,
ever to be acknowledged and admired by the sons of men.
2. We learn hence the right way and method of our
justification, which is not by the works Ofthe law, where
by no flesh living can be justified, but by faith in Christ.

hath concluded all under sin, that the promise,
by faith of Jesus Christ, might be given to
them that believe. (85.)
The Gospel. St. Luke x. 23,
BLESSED are the eyes which see the
things that ye see : For I tell you, that many
prophets and kings have desired to see those
things which ye see, and have not seen them ;
and to hear those things which ye hear, and
have not heard them. And behold a certain
lawyer stood up, and tempted him, saying,
Master, what shall I do to inherit eternal life ?
He said unto him, What is written in the law ?
How readest thou ? And he answering said,
Thou shalt love the Lord thy God with all
thy heart, and with all thy soul, and with all
thy strength, and with all thy mind ; and thy
neighbour as thyself. And he said unto him,
The law speaks nothing but death and condemnation :
and as many, as are under the law are under the curse.
It is the grace and spirit of the Gospel, which alone
speaks life and salvation : it is that which provides us
with the pardon of our sins, and the acceptance of our
persons as righteous before God. We all stand con
demned by the sentence ofthe law, which the best of us
daily break in thought, word, and deed : so that we can
expect no favour thence, and it would be arrogance
and folly to build the hopes of salvation on so bad a
foundation. To find mercy, we must have recourse to
the promise made to us in Abraham, and look for a
blessing to the promised seed : and to obtain justifica
tion we must appeal from the rigour and curse of the
law, to the mercy and favour ofthe Gospel, and rely
upon the atonement reArealed in it as purchased by
Christ, and bestowed on them that believe.
Lastly, let us learn to qualify ourselves for that
blessing, and that is by faith in Christ : for the promise1
is made and given only to them that believe. It is not
the bare descent from Abraham that will intitle to it :
for St. John the Baptist bade the Jews, not to think it
sufficient to say, "We have Abraham to our father;
for God," he added, " is able of these stones to raise
up children unto Abraham." Matt. iii. 9. And our
Saviour tells them, that " calling Abraham their father"
would be of no use to them, without doing the works
and following the faith of Abraham. John viii. 39. 56.
No external privileges could do them any service, with
out internal grace in the heart : for " neither circum
cision availeth any thing, nor uncircumcision, but a
new creature," or "faith which worketh by love."
Wherefore let us pray and labour for a firm and sted-
fast faitli in Christ : and that, not a dead, idle, and in
effectual faith ; but a faitli that is lively and operative,
and is accompanied with good works ; for a dead faith
will never bring us to life, nor obtain for us the promise
of salvation. Dr. Hole.

THE FOURTEENTH SUNDAY AFTER TRINITY.

205

Thou hast answered right : this do, and thou
shalt live. But he, willing to justify himself,
said unto Jesus, And who is my neighbour?
And Jesus answering said, A certain man
went down from Jerusalem to Jericho, and
fell among thieves, which stript him of his
raiment, and wounded him, and departed,
leaving him half dead. And by chance there
came down a certain Priest that way ; and
when he saw him, he passed by on the other
side. And likewise a Levite, when he was at
the place, came and looked on him, and passed
by on the other side. But a certain Samari
tan, as he journeyed, came where he was :
and when he saw him, he had compassion on
him, and went to him, and bound up his
wounds, pouring in oil and wine ; and set him
on his own beast, and brought him into an inn,
and took care of him. And on the morrow,
(86.) From this Gospel we learn two vrery material
points, relating to the duty of love to our neighbour.
The first concerns the persons, to whom it ought to ex
tend : the second the instances, whereby it ought to be
expressed. 1. Ofthe enmity and aversion between the Samari
tans and the Jews the Scriptures have given us frequent
intimations : the result of which is, that there was not
upon earth a creature more detested by the Jews than a
Samaritan. They loaded these separatists with execra
tion ; they refused all dealing Avith them in the common
business of life ; they would not allow them the usual
civilities to strangers ; nor do for them any of those
offices of humanity, which no one man would think
much to do for any other man. And the Samaritans
(like the generality of those on whom the guilt of sepa
ration lies) were, on their part, no whit behindhand in
perverseness and spite. The instance, therefore, of
charity here described, was such, as, all circumstances
considered, could least be expected. So that this ex
ample (when drawn into a rule, and made, as here it is,
a pattern for others to copy after) does manifestly im
port, that let a person in necessity and affliction be who
or what he will, still he is a proper object of our chari
ty, and we are bound to be touched with, and to have a
very tender compassion for, his case.
2. The Samaritan, who made good the character of
a neighbour, did not express his pity in idle and un
profitable bemoanings, but in active and effectual relief.
He expended his own provisions ; poured the oil and
wine, bought for his own use, into the bleeding wounds
of the forlorn stranger ; dismounted himself, and set
the impotent wretch upon his own beast; conveyed him
to a place of rest and refreshment ; furnished him witli
necessaries during their stay together, and at parting
undertook for the continuance of his support, and the
perfecting of his recovery. And all this he frankly
did ; when his own countrymen, when they, whose

when he departed, he took out two-pence, and
gave them to the host, and said unto him,
Take care of him; and whatsoever thou
spendest more, when I come again, I will re
pay thee. Which now of these three, think-
est thou, was neighbour unto him that fell
among the thieves? And he said, He that
showed mercy on him. Then said Jesus un
to him, Go, and do thou likewise. (86.)
The fourteenth Sunday after Trinity. (87.)
The Collect.
ALMIGHTY and everlasting God, give
unto us the increase of faith, hope, and chari
ty ; and that we may obtain that which thou
dost promise, make us to love that which thou
dost command, through Jesus Christ our
Lord. Amen.
profession obliged them more especially to be char
itable, had overlooked him, and done nothing at all for
him. Though the party in affliction be neither kinsman
nor friend ; nay an heretick, an heathen, an enemy
though he be ; yet he is still in the Gospel sense " our
neighbour :" and consequently, it is our part to con
tribute all we can, that may be serviceable for Ms con
solation and assistance, his support under, and his de-
liverance out of, his sufferings and sorrows.
And " this" is truly and properly to " love our neigh
bour as ourselves." The meaning of which command
is not, either that we should love any neighbour with
equal tenderness as ourselves ; (for that I conceive is
hardly possible :) or that we should love every neigh
bour alike : (which, if we suppose it possible, were
neither just nor natural :) or that we should do for our
neighbour all that he now docs, or that Ave, if in his
circumstances, might perhaps wish and desire to be
done for ourselves, (for such desires may be irregular ;
or, if not sinful, yet unreasonable.) But it is, to do all
that for him, which, were our case his, and his ours,
we should in reason and good conscience expect, and
be glad, to have done to us. And, as the lovre a man
bears to himself is always sincere, so should the love of
our neighbour be, in this respect, as that to ourselves :
not mercenary and designing, but disinterested and
hearty ; intending the benefit of the party we express it
to ; not indirectly seeking our own profit or pleasure ;
and, as an evident proof whose good it is Ave aim at,
not balking any proper expression of it, cither to
"them," who have no past or personal considerations
to induce it; or to "them," from whom Ave can have
no prospect or human possibility of a return to be made
for it. dean stanhope.
(87.) The Collect for the day teaches us to pray for
the increase of faith, hope, and charity, the three great
virtues and ornaments of a Christian's life ; which, by

206

THE FOURTEENTH SUNDAY AFTER TRINITY.

The Epistle. Gal. v. 16.

I SAY then, Walk in the Spirit, and ye
shall not fulfil the lust of the flesh. For the
flesh lusteth against the Spirit, and the Spirit
against the flesh ; and these are contrary the
one to the other ; so that ye cannot do the
things that ye would. But if ye be led by
the Spirit, ye are not under the law. Now
the works of the flesh are manifest, which are
these, Adultery, fornication, uncleanness, las-
civiousness, idolatry, witchcraft, hatred, vari
ance, emulations, wrath, strife, seditions, here
sies, envyings, murders, drunkenness, revel-
ings, and such like : of the which I tell you
inclining us to love what God commands, will entitle
us to all that he hath promised.
Now these excellent graces of God's holy Spirit being
mainly, if not only, opposed by the works of the flesh,
the Epistle sets forth both the works of the flesh, and
the fruits of the Spirit ; to the intent that we may es
chew the one and embrace the other.
The Gospel records the miracle wrought by our Sa
viour on the ten lepers. Dr. Hole.
(88.) From this passage it may be observed, 1. that
the word " spirit," besides other significations, some
times denotes tbe third Person in the blessed Trinity ;
sometimes the gifts and graces of that Spirit; some
times the Gospel of Christ. In this place it must be
taken in one of these three senses : and in any of them it
will answer the apostle's purpose ; as is manifest by
his opposing it to the flesh and the law. For the flesh
here denotes that corrupt principle in every man, which
strongly disposes us to sinful and present profits and
pleasures. And, as the Gospel is sometimes called the
Spirit, because the graces and guidance of the Holy
Ghost are a privilege peculiar to this dispensation, and
expressly covenanted for under it ; so'the law is some
times called the " flesh," because it neither could con
vey, nor did contract for, any such supernatual assist
ances, but left men under the power of their sensual in
clinations, without the counter-balance of any higher
and better principle.
Now the use I Avould make of these several distinc
tions is, to infer from them, that leading a life of purity
and virtue, in opposition to our brutish and carnal lusts,
and a law of carnal ordinances, " living by faitli and
grace," in opposition to works, and any confidence in
moral duties performed by reason and natural strength ;
that governing ourselves by the word of Christ, and
following the directions and holy motions of his good
Spirit within us ; that these, I say, however expressed
variously, do mean and come all to the same thing at
last. That he, who does one of them, does the other,
and that "having the Spirit, living after the Spirit,
walking in the Spirit," and " being led by the Spirit,"
include them all, in which-soever of the forenamed
meanings the word Spirit be used or interpreted. For

before, as I have also told you in time past,
that they who do such things, shall not inherit
the kingdom of God. But the fruit of the
Spirit is love, joy, peace, long-suffering, gentle
ness, goodness, faith, meekness, temperance :
against such there is no law. And they that
are Christ's have crucified the flesh, with the
affections and lusts. (88.)
The Gospel. St. Luke xvii. 11.
AND it came to pass, as Jesus went to Je
rusalem, that he passed through the midst of
Samaria and Galilee. And as he entered into
a certain village, there met him ten men that
were lepers, who stood afar off. And they
evidence hereof no other argument is needful, than St.
Paul's catalogue of virtues here, which he so positively
affirms to be the " fruit of the Spirit," and that long
black roll of vices, Avhich he denominates " works ofthe
flesh," and the " crucifying" whereof he gives in as a
certain mark of being Christ's. So perfectly unscrip
tural are the fancied notions, which some have advan
ced concerning the actings and the signs of the Spirit ;
so great an indignity to true evangelical religion are all
the reproaches and disparagements cast upon moral
duties, when performed by the assistance of Ms grace.
I say by the assistance of his grace, because the
Second thing I would observe is that encouragement
for " walking in the Spirit," but especially the ground
and foundation of it, which we have in the 16th and 1 7th
verses. " Walk in the Spirit, and ye shall not fulfil
the lust of the flesh." How can we be sure, that such
walking will be attended with so happy an effect ? Why,
even from hence": " For," (says he,) that is, because
"the flesh lusteth against the Spirit, and the Spirit
against the flesh ; and these are contrary the one to the
other, so that ye cannot do the things that ye would."
The true meaning whereof must certainly be, that, as
Christians, who still continue to be men, do carry about
with them a corrupt principle, inclining them one Avay ;
so have they, by virtue of their being Christians, a su
pernatural and divine principle, drawing them another
way. In a word, as he, who is left to the powers of
nature, cannot do the good which Ms own reason, or
" the law in his mind," tells Mm is fit to be done ; be
cause, destitute of that Spirit which is the cause of all
the good we do : so he, that is conducted by the Spirit,
cannot comply with the " law in his members," which
is the cause of all the evil we do. The former is the
case of persons " under the law," represented at large
in the 7th to the Romans ; the latter is the privilege of
persons " led by the Spirit," assigned here as a reason
for their not " fulfilling the lusts of the flesh."
I observe once more, thirdly, that among " the works
of the flesh" some are reckoned which seem to consist
in the errors and evil dispositions of the mind. Such in
particular are " heresy, malice, envy," &c. But the
propriety of this denomination may very well be justi-

THE FIFTEENTH SUNDAY AFTER TRINITY.

207

lifted up their voices, and said, Jesus, Master,
have mercy on us. And when he saw them,
he said unto them, Go show yourselves unto
the priests. And it came to pass, that as they
went, they were cleansed. And one of them,
when he saw that he was healed, turned back,
and with a loud voice glorified God, and fell
down on his face at his feet, giving him thanks :
and he was a Samaritan. And Jesus answer
ing said, Were there not ten cleansed ? but
where are the nine ? There are not found
that returned to give glory to God, save this
stranger. And he said unto him, Arise, go thy
way: thy faith hath made thee whole. (89.)
The fifteenth Sunday after Trinity. (90.)
The Collect.
KEEP, we beseech thee, O Lord, thy
fied, by considering that even these are effects of the
same cause, a wicked and worldly principle ; and that
the ends men propose to themselves, by indulging them,
are gratifications of the outward man, by some plea
sures and advantages peculiar to the present, state, and
of a sensual nature. Meanwhile, when these works
of the flesh are said to be " manifest," we may fairly
understand it, that the malignity of their nature and
consequences evidences itself to the reason of every
tMnking man, and that nothing but corruption, and
prejudice, and passion, could blind our judgment, or ever
reconcile us to the practice and indulgence of vices
so pernicious and detestable. Dean Stanlwpe.
(89.) This miracle, and the circumstances attending
it, (like sundry others done by our blessed Lord,) car
ried a very significant sense, couched under that which
lies open to common view. It is a lively image of the
reception which Jesus and his Gospel met with in the
world ; how the ungrateful Jews rejected both with in
dignation and scorn ; how the Gentiles, like this Sa
maritan, from whom such an instance of ingenuity
could be least expected, received his doctrine thankful
ly, improved it diligently, and shewed that they valued
the inestimable mercy justly.
But it offers to our consideration something besides,
which we are more nearly concerned to take strict no
tice of. For, the truth is, this passage is the very
picture of mankind, and holds to us a glass, in which
almost every soul may see its own disposition, but too
exactly resembled, too strongly reflected. The gen
erality of the world, are they not like these lepers, ex
tremely clamorous and importunate in their cries and
complaints, impatient of sorrow and distress; but when
those cries have prevailed for ease and deliverance, are
they not then every whit as like them, in the other part
of their deportment too ? For rarely, very rarely, do
we meet with such vigorous impressions, such becoming
acknowledgments, as every considering stander-by can

Church with thy perpetual mercy : And
because the frailty of man without thee can
not but fall, keep us ever by thy help from all
things hurtful, and lead us to all things profit
able to our salvation, through Jesus Christ
our Lord. Amen.
The Epistle. Gal. vi. 11.
YE see how large a letter I have written
unto you with mine own hand. As many as
desire to make a fair show in the flesh, they
constrain you to be circumcised ; only lest
they should suffer persecution for the cross of
Christ. For neither they themselves who
are circumcised keep the law ; but desire to
have you circumcised, that they may glory in
your flesh. But God forbid that I should glo
ry, save in the cross of our Lord Jesus Christ,
by whom the world is crucified unto me, and
easily discern the goodness of God to call for at our
hands. These are reflections which the case before us minis
ters but too just occasion for. And therefore it great
ly behoves us all, to take all the means we can for
remedying so great an evil : especially by taking pains
to represent to our minds in the most lively manner the
infinite variety of mercies we receive. Those that seem
to be benefits of course, and enjoyed in common with all
mankind : those that are national, or local, or domes-
tick, or personal : and these should be recounted very
often, because scarce any day passes without some
memorable instance ; not any, to be sure, without the
renewal of manifold blessings, in some capacity or oth
er. But those which should be always uppermost in
our esteem, and consequently would be so in our
thoughts, are the spiritual mercies, " the inestimable
love of God in the redemption of the world by Jesus
Christ, the means of grace and the hope of glory." All
these should be nicely observed, justly valued, and se
riously considered. And, were they so, we should be
out of all danger of falling under the reproach of the
nine Jews : and daily, hourly, with the humble zeal of
that ingenuous Samaritan, should " with loud voices
glorify God, and fall down at Jesus's feet, and give"
him those thanks, which to him, with the Father, and
the Holy Ghost, do continually belong. To whom
therefore be glory for ever and ever. Amen.
DEAN STANHOPE.
(90.) The Collect for the day directs us to pray, that
God would keep his Church with his perpetual mercy ;
and, because our own great frailty daily exposes us to
many dangers, Ave beseech him to keep us from all
things hurtful, and to lead us to all things profitable to
our salvation. Now the keeping of the Church, here
prayed for, is chiefly to keep it in the true faith ; and,
because there are many things that are apt to corrupt
it, and to make men fall away from the purity of it, as

THE FIFTEENTH SUNDAY AFTER TRINITY.

208 I unto the world. For in Christ Jesus neither
circumcision availeth any thing, nor uncir
cumcision, but a new creature. And as many
as walk according to this rule, peace be on
them, and mercy, and upon the Israel of God.
From henceforth let no man trouble me, for I
bear in my body the marks of the Lord Jesus.
Brethren, the grace of our Lord Jesus Christ
be with your spirit. Amen. (91.)
The Gospel. St. Matt. vi. 24. (92.)
NO man can serve two masters : for either
he will hate the one, and love the other ; or
else he will hold to the one, and despise the
other. Ye cannot serve God and mammon.
Therefore I say unto you, Take no thought
for your life, what ye shall eat, or what ye
shall drink, nor yet for your body, what ye
shall put on : Is not the life more than meat,
and the body than raiment ? Behold the fowls
of the air : for they sow not, neither do they
prosperity and persecution, we are here taught to pray
to be preserved from all things that may prejudice, and to
be led to all things that may promote our salvation. Ac
cordingly the Epistle for this day acquaints us with St.
Paul's great care to preserve the Galatians in purity of
the Christian faith, against the attempts of false teach
ers, who sought to bring them back to the antiquated
rites and ceremonies ofthe Jewish worship.
The design of the Gospel is to take off men's hearts
from an inordinate loAre and pursuit of the perishable
things of this world, and to place them upon a more last
ing and substantial treasure in heaven. Dr. Hole.
(91.) From St. Paul's discourse here wemay learn to
" stand fast in the liberty wherewith Christ hath made
us free, and not to be entangled again in the yoke of
bondage." St Luke tells us, that the Church sometime
groaned under a heavy and burdensome yoke of carnal
ordinances, such as neither they nor their forefathers
were able to bear; from this yoke Jesus Christ hath
happily delivered his Church, haAing blotted out the
handwriting of ordinances against us, and rescued us
from the beggarly rites and rudiments of the ceremonial
law, and particularly the painful rite of circumcision.
Let us not then suffer ourselves again to be brought in
bondage to these things ; Christ being the sole Master
of our faith, let us not become the servants of men. This
advice St. Paul frequently gave in most of his Epistles,
which yet we must not strain so far, as to think all
comely ceremonies relating to time, place, and gesture,
to be now forbidden in the service of God ; for, with
out some of these, it cannot be performed in that decen
cy and order that is required ; but that we are not to
return again to thc Mosaical ceremonies and sacrifices,
which being types and shadows of good things to come,
must vanish and cease at the coming Of them. Inso
much that avc are now called to no other circumcision,

reap, nor gather into barns ; yet your heavenly
Father feedeth them. Are ye not much better
than they ? Which of you, by taking thought,
can add one cubit unto his stature ? And why
take ye thought for raiment ? Consider the
lilies of the field, how they grow : they toil
not, neither do they spin ; and yet I say unto
you, that even Solomon in all his glory was
not arrayed like one of these. Wherefore if
God so clothe the grass of the field, which to
day is, and to-morrow is cast into the oven ;
shall he not much more clothe you, O ye of
little faith ? Therefore take no thought, say
ing, What shall we eat ? or, What shall we
drink ? or, Wherewithal shall we be clothed ?
(for after all these things do the Gentiles seek :)
for your heavenly Father knoweth that ye have
need of all these things. But seek ye first the
kingdom of God, and his righteousness, and
all these things shall be added unto you. Take
therefore no thought for the morrow ; for the
save that of the heart, nor to offer_ up any other calves
than those ofthe lips : for " we are the circumcision"
(saith the apostle) " that worship God in the spirit, and
rejoice in Christ Jesus, and have no confidence in the
flesh." Phil. iii. 3.
2. From what is here said, we may learn not to
shrink from the faith for fear of persecution, but rather
with our apostle to glory in the cross of Christ, by
which we shall be crucified to the world, and the world
to us,
3. We learn here, that no external privileges or ad
vantages are sufficient of themselves to bring us to
heaven ; for " in Christ Jesus neither circumcision
availeth any thing, nor uncircumcision, but a new crea
ture ;" nor will baptism, or any other Gospel privileg
es, do us any service, without a true faith, and the
answer of a good conscience.
4. They that walk by the rules of the Gospel, shall
find peace and mercy heaped upon them ; and so shall
" the whole Israel of God," both Jew and Gentile, for
there is no difference.
Lastly, since the Gospel of Christ is attended with
trouble and persecution, let us make the yoke as easy
as Ave can to one another : and, since the best suffer
much by the professed enemies of Christianity, let them
not find any additional troubles from its friends and
professors. This is St. Paul's request in his own and
others' behalf, " From henceforth, let no man trouble
mc, for I bear in my body the marks ofthe Lord Jesus ;"
vvhich honourable scars I esteem higher than the great
est marks and badges of Avorldly glory. Dr. Hole.
(92.) A true understanding of our Lord's words in
this passage will lead us to perceive what sort of care
is here forbidden, and what is not only allowed, but
even expected from us.
1. That care is certainly forbidden, wliich betrays a

THE SIXTEENTH SUNDAY AFTER TRINITY.

morrow shall take thought for the things of
itself : sufficient unto the day is the evil
thereof. The sixteenth Sunday after Trinity. (93.)
The Collect.
0 LORD, we beseech thee, let thy contin
ual pity cleanse and defend thy Church ; and
because it cannot continue in safety without
thy succour, preserve it evermore by thy help
and goodness, through Jesus Christ our Lord.
Amen.
The Epistle. Ephes. iii. 13.
I DESIRE that ye faint not at my tribula-

greater love for the world, than for Almighty God.
And this we may reckon done, by consenting to any
unlawful means to promote our temporal advantage ;
by retaining any thing Ave are already possessed of, at
the expense of his favour and a good conscience ; by
following our worldly affairs with delight, and attend
ing his service with weariness and grudging ; or, by
wholly neglecting the latter, rather than miss the least
opportunity of prosecuting the former.
2. That concern for the world is here forbidden,
which puts us upon calling into question the power or
the goodness of God ; which forgets to be thankful for
mercies already received, and which neglects the daily
instances of Ms bounty to the world in general. And
herein do all these querulous and desponding tempers
very grievously offend, which murmur and complain
of Providence ; aggravate their sufferings to impatience
and their wants to despair ; as if there were no God
that governs the world, or as if they Avere the only
things in the universe disregarded by him.
3. That concern for the world is certainly forbidden,
which makes us regardless of our duty and eternity,
which places all its endeavours and aims here below,
and looks upon the present advantages as its proper
happiness. Such as is not content to refer the measure
of these to the discretion of that Father above, and
acquiesces not in Ms appointments ; but had rather be
wealthy and great, than righteous ; and is induced to
virtue, more for the promises of this life, than either
for the sake of its own intrinsick value, or for the re
wards to be had by it in a future state.
4. That concern again is forbidden, which is placed
on superfluities, and fixes a careful eye upon things a
great way off : which will not let the man enjoy him
self, for fear he should want several years hence, or
lest his family should suffer for it, when he is asleep
in his grave. Wretched folly ! As if God would not
be the same poAverful and good God then as now ; and
sufficient to provide for thy children, who hath so long
and so plentifully provided for thee. In short, under
tMs particular we may include all that care of the men,

209
tions for you, which is your glory. For this
cause I bow my knees unto the Father of our
Lord Jesus Christ, of whom the whole family
in heaven and earth is named, that he would
grant you, according to the riches of his glory,
to be strengthened with might by his Spirit in
the inner man ; that Christ may dwell in your
hearts by faith ; that ye, being rooted and
grounded in love, may be able to comprehend,
with all saints, what is the breadth, and length,
and depth, and height ; and to know the love
of Christ, which passeth knowledge, that ye
might be filled with all the fulness of God.
Now unto him that is able to do exceeding
abundantly above all that we ask or think, ac
cording to the power that worketh in us, unto
him be glory in the Church, by Christ Je-
who are fretful and uneasy, sordid and niggardly,
griping and uncharitable.
5. On the other hand, if there be, as no. doubt there
is, and may be in any of us, such a concern to provide
for one's self and family, as loves the world in subordi
nation to God, and Avould not, to gain it all, do any
thing to displease him : a mind, that disposes us to serve
God cheerfully, to follow the business of a lawful and
useful calling, industriously and conscientiously, to
labour hard, and manage frugally, not because we
dare not trust God, but because we dare not tempt
him ; if there be in us a concern for present comforts,
which still remembers, that there are yet much better
and higher things, to which these must give Avay ; and
that the provisions it seeks are only the recruits of a
traveller, not the stores of a fixed inhabitant : a con
cern, lastly, that permits a man to enjoy his present
blessings, with moderation and thankfulness, and an
even temper ; a care, in the pursuit of which he still
contentedly and cheerfully trusts God for his future
subsistence : is decent in his expenses, hospitable to
strangers, friendly to neighbours, just to all, and char
itable to the poor : this is a concern for the things of
the world, against Avhich our blessed Saviour's whole
discourse here contains not one syllable. A care,
which the Scripture, Avheresoever diligence and frugali
ty are recommended, and sloth and profuseness dis
countenanced, plainly encourages and applauds : and
which the laws of nature, of human society, and of re
vealed religion, all agree in demanding of us.
Dean Stanhope.
(93:) The Collect for this day teaches us to implore
the divine pity to purify and protect his Church ; and,
because it cannot continue in safety without his succour,
we beseech him to preserve it evermore by his help and
goodness. In the Epistle for the day we have an account of St.
Paul's praying thus in the behalf of the Church of Ephe-
sus ; which Epistle begins with his request to these Ephe-
sians, and is continued with his prayer for them, and con
cludes with his doxology, orpraising God in their behalf.

210

THE SIXTEENTH SUNDAY AFTER TRINITY.

world without end.

sus, throughout all ages,
Amen. (94.)
The Gospel. St Luke vii. 11.
AND it came to pass the day after, that
Jesus went into a city called Nain ; and many of
his disciples went with him, and much people.
Now, when he came nigh to the gate of the
city, behold, there was a dead man carried out,
the only son of his mother, and she was a
widow : and much people of the city was
with her. And when the Lord saw her, he
The Gospel gives us a relation of a certain miracle
wrought by our Saviour upon a dead man, whom he
raised to life again, in the view of many witnesses. Dr. Hole.
(94.) From this Epistle we learn upon all occasions
to make our requests known unto God, the Author and
Fountain of all our mercies ; but more especially in
times of trouble and trial, when we stand in greatest
need of his most gracious aid and assistance. And
this we are' here taught to do, not for ourselves only,
but for all that we are any way related to, or concern
ed with, whose good we ought to have as tender a sense
of, as our own ; for so we find the apostle had in all his
Epistles, giving those to whom he wrote to understand,
that whether present or absent he was always mindful
of them in his prayers. 2. We learn hence, not to
think the worse of any cause, because it may sometimes
meet with opposition and persecution ; for so we find
St. Paul and the other apostles did in propagating the
Gospel, though they had their commission from heaven
for so doing ; and therefore, we should not faint or be
dismayed at these things, whensoever we see or hear
of them. 3. We are taught from hence, that patience
and perseverance in times of trouble and persecution is
the gift of God ; and consequently to him we are to ad
dress ourselves for it ; for all the strength, by which
we stand, is not ours, but his, and is to be sought
from him. For this cause we find St. Paul praying
here for himself and others ; and " if any man lack
wisdom" or grace to persevere, " let him ask it of God,
who is willing to give liberally to all men, and up-
braideth not." 4. We learn hence, that all our ad
dresses to this purpose must be made with all humility
and reverence both of body and mind; for St. Paul
here " bowed his knees to the Father of our Lord Jesus
Christ," in praying for it ; yea the example of our
Saviour, who kneeled down and prayed, the command
of the apostle requiring every knee to bow to him, and
the practice of Christians in all ages, shews this to be
the proper posture of devotion. We find no instance in
sacred history of any holy man that ever sate at his
prayers : and this may teach us to avoid that irreverent
and indevout practice, which, by our unhappy divis
ions, hath lately crept in among us ; and to observe
the Psalmist's call, to " come and worship, and fall
down, and kneel before the Lord our Maker." 5. We
are here directed in the matter, as well as the manner
of our prayers, and taught for what as well as how to

had compassion on her, and said unto her.
Weep not. And he came and touched the bier,
(and they that bare him stood still) and he
said, Young man, I say unto thee, Arise. And
he that was dead sat up, and began to speak :
and he delivered him to his mother. And
there came a fear on all : and they glorified
God, saying, that a great Prophet is risen up
among us; and, that God hath visited his
people. And this rumour of him went forth
throughout all Judea, and throughout all the
region round about, (95.)
ask ; and that is, for spiritual strength to arm us
against the power of temptation, and for grace to help
in time of need. This the apostle thought necessary to
do in the behalf of these Ephesians, and let us make
this the platform of our devotion both for ourselves and
others. Lastly, from the doxology in the close, let
us learn, to all our prayers to add praises and thanks
givings unto God by Christ Jesus : adoring his power ;
extolling his goodness ; admiring his wisdom ; submit
ting to his will ; and giving him the glory of all ; so
shall Ave engage the divine Providence to take care of
us, and keep us blameless to the coming of the Lord
Jesus Christ. Dr. Hole.
(95.) In this narrative we read an account of one of
the greatest of all miracles, the raising pf a dead per
son to life ; a wonderful proof of divine power and good
ness. From the narrative the following lessons may
be drawn.
1. We have here a wonderful example of the divine
goodness. When the widow, following her only son to
the grave, gave herself up for a forlorn mourner, past re
dress, the God of comfort meets her, pities her, relieves
her. Here was no solicitor, but his own compassion.
In other occasions, he was sought and sued to. The
centurion comes to him for a servant ; the ruler, for a
son ; Jairus, for a daughter ; the neighbours, for the
paralytick : here, be seeks up the patient and offers the
cure unrequested. While we have to do with the Father
of mercies, our afflictions are the most powerful suitors.
No tears, no prayers can move him, so much as his
own commisseration. 0 God, none of our secret sor
rows can be either hid from thine eyes, or kept from thy
heart : and when we are past all our hopes, all possi
bilities of help, thou art then nearest to us for deliver
ance. Bp. Hall.
2. From Christ's readiness to go from the centuri
on's servant at Capernaum, to the widow's son at Nain,
we may learn not to omit any opportunities of doing
good to the souls or bodies of men. We see here how
forward and solicitous our Saviour was about both ;
making no scruples or delays in serving either ; but
cheerfully embracing all opportunities of contributing
to their bodily health, and promoting their eternal wel
fare. He sooner wanted objects, than will to shew
kindness ; and nothing pleased him better, than to find
men have faith enough to come to him, and to be heal
ed by him. This was the business, the recreation,
and the whole employment of our blessed Lord ; and

THE SEVENTEENTH SUNDAY AFTER TRINITY.

211

The seventeenth Sunday after Trinity. (96.)
The Collect.
LORD, we pray thee, that thy grace may
always prevent (97.) and follow us ; and
make us continually to be given to all good
works, through Jesus Christ our Lord. Amen.
nothing renders us more like unto him, than a desire
and delight in doing good in thc best way and manner
that we are able.
3. From the miracle here wrought in raising the
widow's dead child to life again, we may learn farther
to confirm our faith in him, and to take him for the
Son of God and the Saviour of the world, for the mighty
works that were done by him, which nothing less than
a divine poAver and goodness were able to effect. Mir
acles are the broad seal of heaven, Avhich is never set
to any commission but what comes from God ; which
made Nicodemus, a ruler ofthe Jews, say to our Saviour,
" I know that thou art a teacher come from God, for
none can do the works that thou doest, except God be
with him," John iii. 1, 2. These miracles abundantly
testify, that his doctrine is divine, and contains the
words of eternal life, and that his precepts are the best,
and wisest, and the safest rules to lead us to it : and
therefore it must be not only our duty, but our wisdom,
and truest interest to receive the one and to obey the
other. Dr. Hole.
4. Let us remark the manner, in which this miracle
was wrought. " Young man, I say unto thee, Arise."
The Lord of life and death speaks with command. No
finite power could have said so without presumption, or
with success. That is the voice, which shall one day
call up our vanished bodies from the elements into
which they are resorved, and raise them out of their
dust. Neither sea, nor death, nor hell can offer to de
tain their dead, when he charges them to be delivered.
Why should we incredulously shrink at the possibility
of a resurrection, when the God of nature undertakes
it ? It is no more hard for that almighty Word, which
gave being unto all things, to say, Let them be repair
ed, than, Let them be made. Our Saviour doth not
here stretch Mmself upon the dead corpse, as Elijah
and Elisha upon the sons of the Shunamite and Sarep-
tan ; nor kneel down and pray by the bier, as Peter
did to Dorcas : but he so speaks to the dead as if he
were alive ; and so speaks, that by the word he makes
Mm alive, " Young man, I say unto thee, Arise."
Bp. Hall.
5. From the fear that fell on the people at the sight
of this miracle, we may learn to "fear the Lord and his
goodness," as it was promised and phrophesied of the
latter days, Hosea iii. 5. Let us fear to offend so great
and so good a God, who is able to do such great things
for our happiness, or our destruction. Such was the
fear of these in this Gospel ; a fear of astonishment,
that made them wonder at this greatness of his power ;
not a fear of desperation to make them distrust Ms good
ness ; for we find their fear did not drive them from,

The Epistle. Ephes. iv. 1.
I THEREFORE, the prisoner of the Lord,
beseech you that ye walk worthy of the vo
cation wherewith ye are called, with all lowli
ness and meekness, with long-suffering, for
bearing one another in love ; endeavouring to
keep the unity of the Spirit in the bond of
but to, him ; it led them to admire and adore his infi
nite power, and instead of falling away, they began to
glorify God. Dr. Hole.
Lastly, let us reflect on the manner in which they
conducted themselves to our blessed Saviour : what
awful and admiring looks they cast upon that Lord of
life, who, seeming homely, was approved omnipotent.
How gladly did every tongue celebrate both the work
and the author ! " A great prophet is risen up amongst
us, and God hath visited his people !" A prophet was
the highest name they could find for him, whom they
saw like themselves in shape, above themselves in
power. They were not yet acquainted with God man
ifested in the flesh. This miracle might have assured
them of more than a prophet : but he, who raised the
dead man from the bier, would not suddenly raise those
dead hearts from the grave of infidelity. They shall
sec reason enough to know, that the prophet, who was
raised up to them, was the God that now visited them ;
and at last should do as much for them, as he had done
for the young man ; raise them from death to life, from
dust to glory. Bp. Hall.
(96.) We are taught to pray in the Collect for this
day, that the grace of God may always prevent and
follow us, and make us to be continually given to all
good works, through Jesus Christ our Lord. To this
end, St. Paul, then a prisoner at Rome for the cause of
Christ makes mention in the Epistle for this day of some
of those graces and good works, 4hat we are continual
ly to follow and be given to ; beginning in the first
verse with a general exhortation to these Ephesians,
and in them to all Christians, " to walk worthy of the
vocation, wherewith they were called." Where by the
" vocation wherewith they were called" is meant the
Christian profession, by which they were called out of
their former heathen state, to a state of Christianity ;
that is, to become Christians, and to embrace the Chris
tian faith, revealed to them by the Gospel. To walk
worthy of this vocation, is to lead holy lives suitable to
the commands and obligations it lays upon us. So St.
Peter expounds it, " That as he wMch hath called us is
holy, so we should be holy in all manner of conversa
tion ; because it is written, Be ye holy, for I am holy :"
I Pet. i. 15, 16. From this general exhortation he pro
ceeds to some of those particular graces, which we pray
may always prevent and follow us.
The Gospel sets before us the insidious falsehood
and treachery of the Pharisees towards our Saviour ;
and the wisdom with which he put them to silence and
corrected their pride. Dr. Hole.
(97.) See the note on the Collect for Easter-day. T. C. B.
35

THE SEVENTEENTH SUNDAY AFTER TRINITY.

212peace. There is one body, and one Spirit,
even as ye are called in one hope of your call
ing : one Lord, one Faith, one Baptism, one
God and Father of all, who is above all, and
through all, and in you all. (98.)
The Gospel. St. Luke xiv. I .
IT came to pass, as Jesus went into the
house of one of the chief Pharisees to eat bread,
on the Sabbath-day, that they watched him.
And behold, there was a certain man before
him, who had the dropsy. And Jesus answer
ing spake unto the Lawyers and Pharisees,
saying, Is it lawful to heal on the Sabbath-day ?
(98.) This Epistle contains many weighty and cogent
arguments for unity of heart and mind among Chris
tians; yea, it shews all our religion to be founded
upon unity, and to be only promoted by it ; for we are
all united in one " mystical body" of Christ's Church ;
and this body is actuated and animated by "one Holy
Spirit ;" there is one door of entrance into it, that is,
by "one baptism ;" there is but " one faith" professed
in it ; and, in a word, there is but bone object of all
divine worship, namely, the " one God and Father of
all, who is above all, and tMough all, and in us all."
From all which Ave learn,
1. The nature and sinfulness of schism, which is the
dividing of the body of Christ, and making it not one
body, but many. " Is Christ divided ?" saith the apos
tle to the Corinthians, upon their breaking into schisms
and factions ; implying, that these things not only di
vide Christians, but Christ himself, by tearing in pieces
his body the Church ; and therefore the same apostle
advises, that " there be no schism in the body," nor
" any divisions among Christians." 1 Cor. i. 10.
" We being many," saith he, " are one bread, and one
body, and all partakers of one bread ;" signifying, that
by breaking communion, and setting up altar against
altar, we break the unity of Christ's Church, and make
a schism in his body ; for thereby one member is rent
and torn from another ; and, as a member cut off is no
longer a part of the body from which it is severed, so
they, who cut themselves off from the communion of the
Church, by a wilful and causeless separation, are no
longer members of Christ's body.
2. From the unity ofthe Spirit and the fruits of it, Ave
may learn what spirit we are of, and how far we are
actuated by it ; for the Spirit of God is a spirit of
love, peace, lowliness, meekness, patience, and the
like : these tend to promote unity of heart and mind
among men, and dispose them to agree and join to
gether in the worship of God. But the evil spirit
lusteth to envy, strife, variance, and contention;
and these kindle a bitter zeal and emulation amongst
Christians, which lead them into division and separa
tion. 3. From the unity of faith, and the one hope of our
Christian calling, we may learn to unite and go hand in
hand together in it, without differing or falling out

And they held their peace. And he took him,
and healed him, and let him go ; and answer
ed them, saying, Which of you shall have an
ass or an ox fallen into a pit, and will not
straightway pull him out on the Sabbath-day ?
And they could not answer him again to these
things. And he put forth a parable to those
who were bidden, when he marked how they
chose out the chief rooms ; saying unto them,
When thou art bidden of any man to a wed
ding, sit not down in the highest room, lest a
more honourable man than thou be bidden of
him ; and he that bade thee and him come and
say to thee, Give this man place ; and thou
about inferior matters ; for, whilst we adhere and hold
to the same faith, and expect the same end of it, even
the salvation of our souls, no smaller things can justify
a contention, or much less warrant a separation. We
are bid to contend earnestly for the faith ; and to con
tinue stedfast in the profession of it ; but for the inferi
or matters of order and decency, we are bid to submit
and shew all lawful compliance, wliich is absolutely
necessary to preserve unity.
4. From the one Lord, or the unity of the head, we
may easily learn this compliance ; for the head is the
seat of wisdom and power, to direct and command the
other members ; and this may in the most eminent man
ner be affirmed of this mystical head, in whom are hid
all the treasures of wisdom and knowledge, and who
hath the sole right to govern and guide his whole body.
Besides, as the head conveys down animal spirits, heat,
and vigour to the other members, by which they live,
move, and have their being; so Christ, the mystical
head of the church, sends down the kindly influences of
his grace and Holy Spirit upon his members, to quick
en and excite all their operations ; which may teach
us to live, to unite, and to abide in his body : for as the
branches cannot live or bring forth any fruit, except
they abide in the vine, so neither can we except we are
united to and abide in him.
5. From the unity of Sacraments, let us learn to
keep the unity of the Spirit in the bond of peace ; for
these are the ligaments and arteries to hold all the parts
together. It is by one baptism that we are all initiated
into Christ's Church, and by one communion that we
are all confirmed and continued in it ; so vain and fool
ish are they who think they belong to Christ, without
the initiating ordinance of baptism, and so profane and
presumptuous are all such as expect any benefit from
him, without the confirming ordinance of the holy com
munion. These are the seals of the new covenant,
without which we can lay no claim to the title or privi
leges of Christians.
• Lastly, From the one God and Father of all, let us
be persuaded with one mind and one mouth to glorify
our great Creator ; so shall we, by preserving peace
and unity on earth, arrive at last to the unity of the
Church in heaven : and " come to the measure of the
stature of the fulness of Christ;" to which, God of Ms in-

THE EIGHTEENTH SUNDAY AFTER TRINITY.

213

begin with shame to take the lowest room.
But when thou art bidden, go and sit down
in the lowest room ; that when he that bade
thee cometh, he may say unto thee, Friend,
go up higher ; then shalt thou have worship
in the presence of them that sit at meet with
thee. For whosoever exalteth himself, shall
be abased ; and he that humbleth himself,
shall be exalted. (99.)
The eighteenth Sunday after Trinity. (1.)
The Collect.
LORD, we beseech thee, grant thy people
finite mercy bring us all, for the merits of his Son, and
our ever blessed Saviour and Redeemer. Amen. Dr. Hole.
(99.) This Gospel may instruct us in the following
lessons. 1. From our Saviour's freedom of conversation we
may learn to be affable, courteous, and condescending
to all men ; this Christ'scommand and example plainly
teach us ; " Learn of me," says he, " for I am meek
and lowly in heart :" it is no part of his religion to be
sour, morose, or cynical ; for he conversed familiarly
with all sorts of men, and hath willed his disciples to
do so too. 2. From the Pharisees watcMng our Sav
iour to ensnare and entrap Mm, we learn the evil ef
fects of malice and hypocrisy, what a pernicious influ
ence they have upon conversation, and how they
poison and embitter all society. 3. From Christ's de
feating the malicious designs of the Pharisees in watch
ing Mm, we may learn to walk warily and circum
spectly, not as fools, but as wise, and to arm ourselves
against the wiles of the wicked. AVhen Christ sent his
disciples abroad into the world, he told them, " Be
hold I send you forth as sheep among wolves," that is,
among wicked and ungodly men, who will be apt to
worry and lie in wait for you, as the ravening wolves
*Io for the innocent sheep : therefore, saith he, " be ye
wise as serpents, and harmless as doves :" we should
therefore use all good means to escape the treachery
and malice of designing men ; but yet to the wisdom of
the serpent we are to add the harmlessness of the dove,
that is, to use nothing but good and lawful means to
that end, and not to betake ourselves to sinister and
indirect courses to promote our safety. Dr. Hole.
4. Although the best way of setting ourselves at ease
against malice, frequently is to let it spend itself, and
the most effectual answer to its scandals is by silence
and scorn ; yet sometimes there are occasions of im
portance to require our defence. And when argument
is seasonable, we shall do well to imitate our blessed
Master's prudence in the choice of it. He might have
discoursed very nicely upon the nature, the institution,
the end of the sabbath ; that a rest, meant for the re
freshment and benefit of mankind, could not possibly
oblige to an absolute cessation from works of necessity
and charity, because tMs would tend directly to the

grace to withstand the temptations of the worlds
the flesh, and the devil ; and with pure hearts
and minds to follow thee, the only God,
through Jesus Christ our Lord. Amen.
The Epistle. 1 Cor. i. 4.
I THANK my God always on your behalf,
for the grace of God which is given you by Je
sus Christ ; that in every thing ye are enrich
ed by him, in all utterance, and in all know
ledge ; even as the testimony of Christ was
confirmed in you. So that ye come behind in
no gift ; waiting for the coming of our Lord
Jesus Christ, who shall also confirm you unto
prejudice and destruction of mankind. But he rather
chooses to turn their own practice upon them. And
this in truth is the method of treating violent and self-
conceited men. To accommodate our discourse to their
passions and interest ; to shew the unreasonable crea
tures to themselves : for such are immoderately fond of
their own doings, and Avill be tender in condemning
the measures of their brethren ; when made sensible
that there is no remedy, but they must at the same
time, and in the same or a greater degree, condemn
those taken by themselves. Such an instance either
Avins them over to our favour, or at least it stops their
mouths ; and puts them more effectually out of counte
nance, than all the dry reasoning in the world. For
in this effect and success also our Saviour is our prece
dent. This so sensible application to the Pharisees'
own example (equalling, and, as is usual with men of
that temper, even out-doing the very thing they so se-
verely blamed in him) touched them so close, and so
utterly confounded them, that the 6th verse acquaints
us, " They could not answer him again to these
things." Dean Stanhope.
(1.) The Collect for the day teaches us to beseech
God for grace to withstand the temptations ofthe world,
the flesh, and the devil, and with pure hearts and minds
to follow him the only true God. Suitable hereunto,
the Epistle for this day contains St. Paul's thanksgiv
ings unto God, for giving this grace unto the Corin
thians, together with the many blessed fruits and ef
fects, that proceeded from it.
The Gospel furnishes us with a much higher and bet
ter instance of it in the person of our Saviour, who
was set upon by the Sadducees, Scribes, and Phari
sees, Avith all the art and subtlety of temptation ; and
yet we read that he effectually withstood, worsted, and
vanquished them all. We read elsewhere how he van
quished the power and temptations of the devil, (Matt.
iv ;) and here how he baffled the wisdom and meekness
of the world. Dr. Hole.
This Sunday does not follow the method of the rest ;
for the Epistle is taken out of the first to the Corinth
ians, not out of that to the Ephesians, as those for the
Sundays next before and after. For this variation the
following reason may be given. It was an ancient cus
tom of the Church in the ember weeks, to have proper

THE EIGHTEENTH SUNDAY AFTER TRINITY.

214
the end, that ye may be blameless in the day
of our Lord Jesus Christ. (2.)
The Gospel. St. Matt. xxii. 34.
WHEN the Pharisees had heard that Jesus
had put the Sadducees to silence, they were
gathered together. Then one of them, who
was a lawyer, asked him a question, tempting
him, and saying, Master, which is the great
commandment in the law ? Jesus said unto
him, Thou shalt love the Lord thy God with all
thy heart, and with all thy soul, and with all
thy mind : This is the first and great com-
service on the Wednesdays and Fridays, but especially
on the Saturdays : when, after a long continuance in
prayer and fasting, they performed the solemnities of
the Ordination either late on Saturday evening, (which
was then always looked upon as part of the Lord's
day,) or else early on the morning following ; for which
reason, and because they might be wearied with their
prayers and fasting on the Saturdays, the Sundays fol
lowing had no publick services, but were called " Do-
minicse vacantes," that is, "vacant Sundays." But
afterwards, when they thought it not convenient to let
a Sunday pass without any solemn service, they dis
patched the Ordination sooner on Saturdays, and per
formed the solemn service of the Church as at other
times on the Sundays. But these Sundays, having no
particular service of their own, for some time borrowed
of some other days, till they had proper ones fixed per
tinent to the occasion. So that this eighteenth Sunday
after Trinity, often happening to be one of these va
cant Sundays, had at the same time a particular Epis
tle and Gospel alloted to it, in some measure suitable
to the solemnity of the time. For the Epistle hints at
the necessity there is of spiritual teachers, and mentions
such qualifications as are specially requisite to those
that are ordained, as the being " enriched with all ut
terance and in all knowledge," and being "behind in
no good gift." The Gospel treats of our Saviour's si
lencing the most learned of the Jews by his questions
and answers ; thereby also showing how his ministers
ought to be qualified, namely, able to speak a word in
due season, to give a reason of their faith, and to con
vince, or at least to confute, all those that are of hetero
dox opinions. Wheatly.
(2.) From this Epistle the following practical lessons
may he inferred.
1. From the apostle's thanking God for the grace be
stowed on these Corinthans, and the benefits received
thereby, we may learn to congratulate the good that
others enjoy, as well as ourselves, and to thank God
for one another's welfare.
2. From the riches of divine grace conveyed to these
Corinthians by the preaching of the Gospel, we may
learn to set a due price and value upon the light of the
Gospel, and the many inestimable blessings we receive
by it. If we weigh things aright we cannot raise our
thoughts too high of this transcendant privilege ; for

mandment. And the second is like unto it,
Thou shalt love thy neighbour as thyself.
On these two commandments hang all the law
and the prophets. While the Pharisees were
gathered together, Jesus asked them, saying,
What think ye of Christ ? whose son is he ?
They say unto him, The son of David. He
saith unto them, How then doth David in spirit
call him Lord, saying, The Lord said unto my
Lord, Sit thou on my right hand, till I make
thine enemies thy footstool ? If David then
call him Lord, how is he his son ? And no
man was able to answer him a word, neither
without it we should, like the benighted heathens, walk
on still in darkness ; and being left to the blind and
uncertain conduct of nature, be unavoidably bewilder
ed, and lose our way to heaven. We had then been
destitute of all saving knowledge of God, of Christ^and
of ourselves, and so must have groped on in the *ark
to our utter ruin. But now, by the preaching of the
Gospel, we are thoroughly instructed in all these, and
infallibly directed in the way that leads to true happi
ness. This is a mercy that is highly worthy of our
loudest praises and thanksgivings, and may teach us
to make a right use and improvement of it. While we
have the light, (saith the apostle,) let us walk in the
light, and work by it, lest our ingratitude and abuse of
it cause it to be withdrawn from us, and so lose an in
valuable blessing, which we knew not how to use. The
neglect or contempt of it will heighten both our sin and
our punishment ; and better had it been, not to have
had the Gospel and the means of grace, than to des
pise or neglect them, and to turn a deaf ear to its calls
and admonitions. This we shall do well to remember
before it be too late, lest the night come too fast upon
us, and this prove at last to be " our condemnation,
that light is come into the world, but we loved dark
ness rather than light, because our deeds were evil."
John iii. 19.
3. The testimony given of Christ being so fully con
firmed by the gifts and graces of the Gospel, let us
learn to persevere in the faith, and love of the truth,
even to the end. To this the apostle exhorts, in all his
Epistles, to continue stedfast in the faith, and not to be
shaken by the subtlety of false teachers, many of whom
are gone abroad into the world, to deprave or destroy
the faith. There are other temptations from the allure
ments of the world and the flesh, which we are to labour
by the grace of God to withstand and conquer. To
which end, the apostle, in the last place, directs us, to
" wait for the second coming of our Lord Jesus, who
shall confirm us to the end." The continual expecting
and preparing for that day will keep us always upon
our watch, and fortify us against the wiles of the wick
ed; it will make us "hold fast the profession of our
faith without wavering," and daily move us forward in
our cliristian course ; and by that means we shall be
found "blameless" and unreprovable " in the day of
our Lord Jesus Christ." Dr. Hole.

THE NINETEENTH SUNDAY AFTER TRINITY.

215

durst any man, from that day forth, ask him
any more questions. (3.)
The nineteenth Sunday after Trinity. (4.)
The Collect.
O GOD, forasmuch as without thee we are
not able to please thee ; mercifully grant that
thy Holy Spirit may in all things direct and
rule our hearts, through Jesus Christ our Lord.
Amen.
(3.) The Pharisees had often put several questions
maliciously to Christ, and now, in the latter part of
this Gospel, Christ puts one question innocently to
them ; namely, what they thought of the Messiah whom
they expected. They reply, that he was to be "the
Son of David," a secular prince descending from David,
who should deliver them from the power of the Ro
mans, and restore them to their civil rights. This was
their notion ofthe Messiah, that he should be a man,
the Son of David, and nothing more. Our Saviour re
plies, Whence is it then that David calls the Messiah
Lord? Ps. ex. 1. "The Lord said unto my Lord."
How could he be both David's Lord and David's Son ?
No son is Lord to his father : therefore if Christ be
David's sovereign, he must be more than man; more
than David's son. Hence we learn, first, that although
Christ was really and truly man, yet he Avas more than a
mere man : he was Lord unto, and Avas the salvation of,
his own forefathers. Secondly, Ave learn, that the only
way to reconcile the scriptures, which speak concern
ing Christ, is to believe and acknowledge him to be
God and man in one person. The Messiah, as a man,
Avas to come forth out of David's loins ; but, as God
and man united, he was David's Sovereign and Saviour :
as man, he was his father's Son ; as God, he was Lord
to his own Father. Burkitt.
1. As to the subject of the former part of this Gos
pel, it may be observed, that if the loving of God be
the first and great commandment, then this ought to be
first regarded and endeavoured by us, that we may be
rooted and grounded in the love of him ; and that love,
growing and insreasing in us, will lead us to all the
other parts of our duty to him.
2. If the love of our neighbour be "the second com
mandment and like unto the first," then ought this in
the next place to be regarded and laboured for ; and let
us not think (as too many do) that their duty to God
will excuse them from their duty to their neighbour.
And, lastly, If on these two commandments hang all
the law and the prophets, then all our hopes and ex
pectations must depend upon the observation of them.
The will of God must not be performed by halves, nor
may we hope to enter into life without keeping both
these commandments. And as God hath in both con
sulted our good, so let us make both the standing rule
of our lives and actions. Dr. Hoee.
Most glorious and happy will be that day, when
faith shall give place to sight, and hope be swallowed

The Epistle. Ephes. iv. 17.
THIS I say therefore, and testify in the
Lord, that ye henceforth walk not as other
Gentiles walk, in the vanity of their mind ;
having the understanding darkened, being
alienated from the life of God, through the
ignorance that is in them, because of the blind
ness of their heart : who, being past feeling,
have given themselves over unto lascivious-
ness, to work all uncleanness with greediness.
But ye have not so learned Christ ; if so be
that ye have heard him, and have been taught
up in present and complete enjoyment ! when all imper
fections shall cease, all differences be composed, and
nothing remain but strict unanimity, and boundless
love, and exquisite delight! when a new scene shall
open, of an eternity to be employed in concerts of praise
and thanks, for the excellent glory of God, and his in
estimable goodness to us, and to all mankind ! But, till
the blest day come, if there be any sense of interest, or
of duty ; if any regard to the happiness of the publick,
to the honour of religion, to the salvation of our own
souls ; in a word, if any care to approve ourselves Chris
tians in good earnest ; let it be seen, by abounding in
that love to God and to our neighbour, which is the
"very bond of peace, and of all virtues." Let it be
seen, by addressing ourselves most devoutly to the
throne of Grace, with those petitions which the best
of churches puts into our mouth : beseeching " Almigh
ty God to cleanse the thoughts of our hearts by the in
spiration of his Holy Spirit, that we may perfectly love
him;" and to "pour down" in them "that most ex
cellent gift of charity, without which whosoever liveth is
counted dead before him." And may he grant this for his
only Son Jesus Christ's sake. Amen. Dean Stanhope.
(4.) The Collect for the day teaches us to pray to
God, that forasmuch as without him we are not able to
please Mm, he would mercifully grant us his Holy
Spirit, in all things to direct and rule our hearts.
Accordingly, the Epistle for the day shews us, 1.
Our utter inability of ourselves to please God, set forth
by the natural state of the Gentiles before they receiv
ed the Gospel. 2. The gracious aids and assistances
of God's Holy Spirit in order to please Him, represent
ed in the happy estate of Christians by the grace and
favour of the Gospel. 3. Some of those rules by which
the Holy Spirit in all things directs our hearts in the
right way. Dr. Hole.
The Gospel brings before us the friends of a person
sick of the palsy, testifying in a remarkable manner
their eager desire of obtaining, and their confident ex-
expectation of receiving, a cure from the power and
goodness of Christ ; upon which he, who never wanted
inclination to pity and relieve the distressed, and only
aa aited till men were duly qualified to receive the mer
cies which he was always ready to bestow; "seeing
their faith," that is, finding them capable, and judging
this a fit opportunity for exercising his divine compass
ion, granted their request, and healed the distemper
presently. Dean Stanhope.

THE NINETEENTH SUNDAY AFTER TRINITY.

216
by him, as the truth is in Jesus : That ye put
off, concerning the former conversation, the
old man, which is corrupt according to %e
deceitful lust ; and be renewed in the spirit of
your mind : and that ye put on the new man,
which after God is created in righteousness
and true holiness. Wherefore putting away
lying, speak every man truth with his neigh
bour : for we are members one of another.
Be ye angry, and sin not : let not the sun go
down upon your wrath : neither give place to
the devil. Let him that stole, steal no more ;
but rather let him labour, working with his
hands the thing which is good, that he may
have to give to him that needeth. Let no
corrupt communication proceed out of your
mouth, but that which is good to the use of
edifying, that it may minister grace unto the
hearers. And grieve not the Holy Spirit of
God, whereby ye are sealed unto the day of
redemption. Let all bitterness, and wrath,
and anger, and clamour, and evil-speaking, be
put away from you, with all malice. And be
(5.) The absolute necessity, as well as the invalua
ble benefits, of that divine revelation and grace, which
is- ministered by the Gospel of Christ, need no other
evidence, than the description given here by St. Paul,
of those miserable circumstances, to which the heathens
were reduced for want of them. The wretched igno
rance and errors, whereby the candle of the Lord with
in them, the faculties of reason and judgment, were
almost quite put out : the total depravation of the will
and affections, addicted and fastened down to objects
of flesh and sense ; and irreconcileably averse to all
the ends and methods, wherein tlie dignity of human
nature, and the excellence of a spiritual and divine
life, do consist : the utter insensibility and obduration
of the heart and conscience, which customary sinning
introduces ; partly by men's OAvn obstinate indulgence
of their wicked lusts, and resisting the checks and ad
monitions of their own and God's Spirit ; and partly,
by that judicial hardness, which God is provoked to
inflict, by withdraAving those preventing and assisting
graces, which they have continued to abuse and despise :
and, lastly, the inability of corrupt nature to discern
and apply itself to matters of religion ; plainly demon
strated, by the examples of eminent heathen philoso
phers, who, though exceeding shrewd and sagacious
in other respects, were yet in this mistaken, and absurd,
even to the most despicable degree of childishness and
folly : these are experiments too plain to be gainsayed,
and such as conspire at once to give us a very mean
opinion of our own natural powers, and to oblige us to
thankfulness for those supernatural assistances, to which
we owe the very capacity, either of " pleasing God"
or of thinking and acting like men.

ye kind one to another, tender-hearted, for
giving one another, even as God for Christ's
sake hath forgiven you. (5.)
The Gospel. St. Matt. ix. 1.
JESUS entered into a ship, and passed over,
and came into his own city. And behold,
they brought to him a man sick of the palsy,
lying on a bed. And Jesus, seeing their faith,
said unto the sick of the palsy, Son, be of good
cheer, thy sins be forgiven thee. And behold,
certain of the scribes said within themselves,
This manblasphemeth. And Jesus, knowing
their thoughts, said, Wherefore think ye evil
in your hearts ? For whether is easier to say.
Thy sins be forgiven thee ? or to say, Arise,
and walk ? But that ye may know that the
Son of man hath power on earth to forgive
sins, (then saith he to the sick of the palsy)
Arise, take up thy bed, and go unto thine
house. And he arose, and departed to his
house. But when the multitude saw it, they
marvelled, and glorified God, who had given
such power unto men. (6.)
Concerning the change said afterwards to be wrought
upon persons converted to Christianity, it may be sea
sonable to observe, that the manner of the apostle's
expressing it intimates their becoming quite another
sort of people ; indeed, the very reverse of what they
had been before. " The old man to be put off" is said
to be "corrupt according to the deceitful lusts ;" those
lusts, which cheated men with flattering promises of
satisfactions which they cannot yield : and therefore
the change in this point will consist in stopping our
ears against all false insinuations from that quarter,
abandoning the unprofitable corruption, and having
our "fruit unto holiness." This implies mortifying
and renouncing all sinful desires ; repenting and ef
fectually forsaking all our past faults : but "putting
on the new man" implies a great deal more. This sup
poses activity and diligence in piety and virtue ; doing
good no less than abstaining from evil. This proves,
how sandy a foundation those hopes are built upon,
which look for salvation and acceptance with God, for
not being vicious only : and, provided the sins of com
mission be carefully avoided, arc as little concerned for
those omissions, as if they were to make no article in
our account. The danger of which too common deceit
we may reasonably suppose our blessed Lord had in
view, and intended effectually to warn us all against,
by so directly levelling at them his descriptions of thc
general judgment, under those two famous parables
of the "talents" and of the "sheep and the goats."
(Matt, xxv.) Dean Stanhope.
(6.) From this Gospel we may observe our Saviour's
great kindness to this poor paralytic, in healing the
maladies both of body and soul together : for he at once

THE TWENTIETH SUNDAY AFTER TRINITY.

217

The twentieth Sunday after Trinity. (7.)
The Collect.
O ALMIGHTY and most merciful God,
of thy bountiful goodness keep us, we beseech
thee, from all things that may hurt us ; that
we, being ready both in body and soul, may
cheerfully accomplish those things which thou
commandest, through Jesus Christ our Lord.
Amen.
The Epistle. Ephes. v. 15.
SEE then that ye walk circumspectly, not

removed his palsy for the health of his body, and pro
nounced his pardon for the welfare of his soul, and by
both blessed him with a perfect and complete cure of all
his infirmities ; he did not things by halves, nor made
any empty and insignificant offers of kindness, but ever
did more than he seemed to promise or pretend to, yea
more than they could ask or think ; which is a farther
instance of his inexpressible love to mankind, and ought
to be both admired and imitated by us as well as we
may. 2. From the Scribes and Pharisees carping at
our Saviour, and charging him with blasphemy for
forgiving the sins of this poor paralytick, we learn the
proneness of evil men to defame the best persons, and
find fault with the best actions ; and, if they dealt so
Avith Christ himself, his disciples may not expect better
treatment from them. The disciple is not above his
Lord ; and, if our Master met Avith evil treatment from
the Scribes and Pharisees, we may learn to bear with
like usage from the like persons; daily experience
shews us how apt ill-minded men are to accuse and tra
duce such as are every way better than themselves, and
to spy a mote in their brother's eye when they cannot
see a beam in their own ; we find what perverse com
ments and constructions they make of the most innocent
and well meant actions, and how greedily they seek
occasions of troubles and disturbance. We observed
this in many other instances of the Pharisees, and we
may easily observe the same in too many of their fol
lowers. 3. From our Saviour's working a miracle to
take off the charge of blasphemy, and exerting his. di
vine power to silence his enemies, we may learn to use
all possible means, and particularly " by well-doing"
(as the apostle directs) "to put to silence the ignorance
of foolish men." St. Paul's advice is, " Let not your
good be evil spoken of." Now though it be not always
in our power to prevent this, yet we are to do the best
we can, to elude the cavils and calumnies of evil men.
Lastly, from the people's glorifying and blessing God
upon this miracle of healing a sick man, let us learn to
give God the glory of all his mercies, and to ascribe to
him the honour due to his name ; particularly, as we
are taught by the Gospel for this day, let us praise God
as for the life and doctrine, so for the miracles of our
blessed Saviour, which gave the highest honour and
confirmation to both. Let us frequently meditate on
the number and greatness of them, the better to raise
our minds to a higher esteem and thankfulness for them ;

as fools, but as wise, redeeming the time, be
cause the days are evil. Wherefore be ye not
unwise, but understanding what the will of
the Lord is. And be not drunk with wine
wherein is excess ; but be filled with the Spir
it : speaking to yourselves in psalms and hymns
and spiritual songs, singing and making melo
dy in your heart to the Lord ; giving thanks
always for all things unto God and the Father,
in the name of our Lord Jesus Christ ; sub
mitting vourselves one to another in the fear
of God.* (8.)
that will mightily conduce to the confirming of us in the
belief of his doctrines and to the building of us up more
firmly in our most holy faith, and that will bring us at
last to the end of our faith, even the salvation of our
soul. Dr. Hole.
(7.) We are taught in the Collect for this day, to
pray, that we may be kept from all things that may
hurt us, that so being ready both in body and soul, we
may cheerfully accomplish those things that God would
have done, &c. Which things requiring no small care
and diligence to accomplish them, the Epistle for the
day begins with an exhortation to a wise, wary, and
circumspect walking, to prevent the evils that may
otherwise befal us.
The Gospel contains a parable, in which, under the
resemblance of a king's making a marriage for his son,
and inviting many to it, is set forth the free and gra
cious offer of the Gospel, together with the invaluable
blessings and privileges of it : which offer was first
made to the JeAvish Church and nation, and upon their
refusal it was made to the Gentiles and in them to all
nations; adding, withal, a severe sentence upon those
that rejected this tender, or received it not as they
should. Dr. Hole.
(8.) From the Epistle of this day the following les
sons may be learned.
1. we may learn, that it is impossible for a Christ
ian to maintain a holy course of obedience to the com
mands of God, without great care and caution, heed-
fulness and circumspection. None can walk holily,
who do not walk watchfully. Also we may learn the
excellence, as well as the necessity, of circumspect
walking : it is not a foolish, unadvised course, of which
we can give no rational account; but it is such as the
wisdom of God recommends to us, and such as bespeaks
us truly and really wise : wise for ourselves, and to
our best and truest interest : wise both for this world
and for the next.
2. We may learn another very important duty :
namely, to redeem the time : this cannot be done in a
natural sense ; time once past is irrecoverably lost ;
Ave can no more recall it. But in a moral sense time
may be said to be redeemed, when our diligence to im
prove it is redoubled, and when we do much in a small
portion of it. To redeem time supposes and implies a
right knowledge of the use and end of it, a high val
uation of the worth and excellency of it, and resolu-

THE TWENTIETH SUNDAY AFTER TRINITY.

218, The Gospel. St. Matt. xxii. 1.
JESUS said, The kingdom of heaven is like
unto a certain king, who made a marriage for
his son; and sent forth his servants to call
them that were bidden to the wedding : and
they would not come. Again, he sent forth
other servants, saying, Tell them who are bid
den, Behold, I have prepared my dinner : my
oxen and my fatlings are killed, and all things
are ready : come unto the marriage. But they
made light of it, and went their ways, one to
his farm, another to his merchandize: and
the remnant took his servants, and entreated
them spitefully, and slew them. But when
the king heard thereof, he was wroth : and he
sent forth his armies, and destroyed those mur
derers, and burnt up their city. Then said he
tion to rescue it from the hands of those who would de
stroy it; namely, idleness, excess of sleep, inordinate
adorning of the body, immoderate recreations, vain
company, an excess of worldly business.
3. We may learn not to allow ourselves in intempe
rance, or in any sinful excesses ; but to let our desires
and endeavours be directed to procure the grace of the
holy Spirit of God ; so that, being filled therewith, our
souls may be kept holy, and our bodies chaste, and the
whole man may be rendered fit for the service of God
on earth, and meet for the fruition of God in heaven.
4. We may learn, that the hearts and spirits of good
men are full of, spiritual mirth and joy : that it is law
ful and praiseworthy in them to give Arent to their in
ward delight by singing ; that psalms and hymns and
spiritual songs well become their mouths, when they
perform their spiritual exercises ; and that, in singing
these, there should be an inward harmony, and a mel
ody of the soul and heart, as well as of the tongue.
Lastly, we are here instructed in the duty of thanks
giving. That we should perform it " always ;" that is,
at least every day, and on every solemn occasion, keep
ing the heart continually in a frame for praising as well
as praying. That we should "give thanks for all
things ;" that is, first, for all providences, whether
prosperous or adverse, for sickness as well as for
health, God intending our good by both : and secondly,
for all mercies ; for mercies of forbearance, of preven
tion, of recovery, for common benefits, for peculiar fa
vours, for mercies received, for mercies expected, for
what we profess, and for what we have in hope. That
we should offer our thanksgiving " to God the Father ;"
to God, our Creator; to God, as the Father of our Lord
Jesus Christ, and our Father in him. And that our
thanksgivings should be offered "in the name of our
Lord Jesus Christ :" that as all our spiritual addresses,
both of prayer and praise, must be offered up to God ;
so their acceptance with God is to be expected only by
and through our Lord Jesus Christ, tlie only propitia-"
tion for our sins, the one Mediator between God and
men. Burkitt.

to his servants, The wedding is ready, but they
who were bidden were not worthy. Go ye
therefore into the highways, and as many as ye
shall find, bid to the marriage. So those ser
vants went out into the highways, and gather
ed together all, as many as they found, both
bad and good : and the wedding was furnish
ed with guests. And when the king came in
to see the guests, he saw there a man who had
not on a wedding garment. And he saith un
to him, Friend, how earnest thou in hither,
not having a wedding garment ? And he was
speechless. Then said the king to the ser
vants, Bind him hand and foot, and take him
away, and cast him into outer darkness : there
shall be weeping and gnashing of teeth. For
many are called, but few chosen. (9.)
(9.) Two reflexions suggested by the latter part of
this Scripture are particularly deserving of notice.
1 . The statement concerning the man, that had not
on a wedding garment, shews that a bare compliance
with the invitations, and appearing at the feast, would
not suffice ; and thus ministers serious subject of thought
and just matter of fear to the professors of Christ's re
ligion. The apostle, speaking of the Church's mar
riage to the Lamb, says, "to her it was granted that
she should be arrayed in fine linen, clean and white ;
and the fine linen is the righteousness of saints." Rev.
xix. 8. This passage will help us in explaining the
wedding garment, and shews that by it are intended all
that purity of mind and conversation, all that charity
and those good works, which are the genuine fruits and
evidences of a truly Christian faith. So that the per
son thrust out for want of such a garment, is an em
blem of all those who profess and receive, but do not
live up to, the principles of Christ's religion. Their
embracing of these, and being baptized into them, may
pass for an acceptance of the invitation, and a coming
to the feast. But their coming in so irregular and in
decent a garb, not "putting off the old man with his
affections and lusts," nor "putting on the new man,
which after God is created in righteousness and true
holiness, (Eph. iv. 22 — 24,) do as effectually exclude
them from the saving benefits of this feast, as if they
had never been persuaded of the truth, and so had never
come at all.
2. A consideration of this parable may serve to hr-
struct us, who are the " called," and who the " chosen"
of God. All, to whom the knowledge of Christ and his
religion is come, whether they embrace it or not; and
those that embrace it, whether, after embracing it, they
live agreeably to it or not; all these are the " called."
And they who do embrace and live up to it, these only
are the " chosen." Chosen freely, because without any
thing on1 their part to deserve, but not so, as that noth
ing should be requisite on their part to incline this
choice : for those works, which are by no means to be
allowed as a " meritorious" cause, because accepted

THE TWENTY-FIRST SUNDAY AFTER TRINITY.

The twenty-first Sunday after Trinity. (10.)
The Collect.
GRANT, we beseech thee, merciful Lord,
to thy faithful people, pardon and peace; that
they may be cleansed from all their sins, and
serve thee with a quiet mind, through Jesus
Christ our Lord. Amen.
The Epistle. Ephes. vi. 10.
MY brethren, be strong in the Lord, and in
the power of his might. Put on the whole
armour of God, that ye may be able to stand
against the wiles of the devil. For we wrestle
not against flesh and blood, but against princi
palities, against powers, against the rulers of
the darkness of this world, against spiritual
wickedness in high places. Wherefore take
only in and for the sake of Christ, (the only meritori
ous cause of our salvation,) are yet necessary in the
quality of an instrumental and conditional cause, be
cause " without holiness no man shall see the Lord."
Heb. xii. 14.
The ministers, the word of God, and his holy sacra
ments, are the means whereby we are ordinarily called.
To neglect these is to reject God's call ; to attend them
hypocritically and formally, and rest upon these ordi
nances without a life suitable to them, is to come without
a wedding garment. To hear, and read, and pray, and
communicate, and live accordingly, is to follow the
apostle's advice, (which he would never have left us, if
we had no part or concern in this great work ourselves,)
that I mean, of " giving all diligence to make our call
ing and election sure." Which, that we may effectu
ally do, let us earnestly beseech God, as directed in the
Collect for this day, " of his bountiful goodness to keep
us from all things that may hurt us ; that we being
ready both in body and soul, may cheerfully accomplish
those things that he would have done, through Jesus
Christ our Lord." Amen. Dean Stanhope.
(10.) The petitions we offer up in the Collect for this
day, are for pardon and peace ; that being cleansed
from all sins, we may serve God with a quiet mind.
To obtain which, the Epistle for the day begins with
an exhortation to " be strong in the Lord, and in the
power of his might," that is to be confirmed in the faith
of Christ, to be fortified with grace and spiritual
strength from him, and to labour for such a firmness
and constancy of mind, as may carry us above and be
yond all temptations.
The Gospel contains the narrative of a miracle
wrought on a nobleman's son at Capernaum. Dr. Hole.
(11.) We shall do well to observe the directions here
given to the Ephesians, for so deporting themselves
against their spiritual enemies, and so managing the ar
mour recommended to them, that they might come off
with safety and honour in their dangerous encounter.

219
unto you the whole armour of God, that ye
may be able to withstand in the evil day, and
having done all, to stand. Stand therefore,
having your loins girt about with truth ; and
having on the breast-plate of righteousness :
and your feet shod with the preparation of the
gospel of peace ; above all taking the shield of
faith, wherewith ye shall be able to quench all
the fiery darts of the wicked. And take the
helmet of salvation, and the sword ofthe Spirit,
which is the word of God : praying always
with all prayer and supplication in the Spirit,
and watching thereunto with all perseverance,
and supplication for all saints; and for me,
that utterance may be given unto me, that I
may open my mouth boldly, to make known
the mystery of the gospel ; for which I am an
ambassador in bonds : that therein I may speak
boldly as I ought to speak. (11.)
1. By representing the multitude and the quality of
our enemies, tlie apostle plainly intends to awaken our
care and provoke us to action. And this point indeed
ought to be more frequently and more seriously laid to
heart, than generally it is.
2. By being called on " to put on the whole armour of
God," we are taught not to be discouraged or sink into
despair, by reason of the danger previously described.
This shews us where our strength lies ; that neither are
we left naked and defenceless, nor are the foes, we have
to wrestle with, invincible. When we are commanded
to be " strong in the Lord, and in the power of his
might, to put on the armour of God," and to resist un
der his assistance and ^protection ; this proves them
that are with us, to be more and mightier than all
that are, or can be, against us. It shews that we go
out against them in the name of the Lord of hosts, the
God of battles ; and under the cover of one, who can,
nay who actually did, conquer them long ago. It
proves, that courage and vigour, resistance, and reso
lution, diligence and perseverance, are required on our
part. We must fight, and maintain our ground, and
not expect deliverance and conquest without our own
endeavours : but, if we continue fighting, we shall not
fail both to keep and get ground ; because armed and
strengthened by one, who will not fail to bring us off,
when those endeavours are sincere and constant.
3. In order hereunto it is necessary, that, as our ex
igencies and wants are, so our requests for seasonable
recruits in tMs war should be, pressing and continual.
That no opportunity be lost by our neglect, nor any as
sistances either withheld or withdrawn, for want of ap
plication. And, because the danger and the cause are
common, our concern must be so too. Ourselves can
not be safe without that charity, which gives us an in
terest in the safety of every Christian : for no member
of tMs mystical body is made or fights for, and therefore
none ought to regard, or pray for, himself alone ; and
because in this, as in the body natural, every member
36

220

THE TWENTY-FIRST SUNDAY AFTER TRINITY.

The Gospel. St. John iv. 46.
THERE was a certain nobleman, whose
son was sick at Capernaum. When he heard
that Jesus was come out of Judea into Galilee,
he went unto him, and besought him, that he
would come down and heal his son ; for he
was at the point of death. Then said Jesus
unto him, Except ye see signs and wonders, ye
will not believe. The nobleman saith unto
him, Sir, come down ere my child die. Jesus
saith unto him, Go thy way, thy son liveth.
And the man belived the word that Jesus had
is not of the same use and consequence ; therefore our
prayers should be, in a more especial manner, for
those, by whose labours and the success of them the
welfare of the whole is more especially promoted. Such
was St. Paul, Avith regard to these Ephesians ; such in
proportion are all ministers of the Gospel to their res
pective charges. Each whereof may very reasonably
bespeak, and each ought certainly to be heard when he
does bespeak, the constant intercessions of his people.
For though we are not " ambassadors in bonds," yet
we are all " ambassadors," if not strictly and first to
" make known the mystery of the Gospel ;" yet to press
faith and obedience to it, in places where it is already
known ; to instruct the many ignorant even there ; to
comfort the feeble-minded, to support the weak, to warn
tlie unruly, and to oppose gainsayers. In all which
we have great occasion for the prayers of good Chris
tians, " that utterance may be given to us, that we may
open our mouths boldly ;" and, in despite of difficulties
and discouragements, "may speak" upon all occasions
" as we ought to speak." dean stanhope.
(12.) In this miracle the manner of our Lord's pro
ceeding is remarkable, and deserves the more notice,
because so very different from his behaviour to an in
habitant of the same city, a dependent upon the same
court, and in a case of very like nature. When a cen
turion, whose servant lay sick at Capernaum too, soli
cited his help, the message met with this encouraging
reply, "I will come and heal him," Matt. viii. 7 ; ac
cordingly, without the least delay, our Lord was mov
ing thither ; but was stopped, by this most noble yet
humble declaration of his faith ; " Lord, I am not wor
thy that thou shouldest come under my roof, but speak
the word only, and my servant shall be healed." Luke
vii. 6, 7, 8. Now here a person in much more emi
nent post makes pressing application that he would
" come and heal his son." A relation, as much dear
er, as the figure of the courtier was superior to that of
the centurion : and yet, we find nothing like the same
readiness, in complying with this request ; which I
mention for this very purpose^ that, by comparing the
cases together, it may appear, that our Lord did, what
we may discern to be highly prudent and proper, in
each of them.
The centurion was duly sensible, both of our Lord's
power, and of his own unworthiness : to him therefore
the kindest advances Avere made, that those preventions
might furnish an opportunity for rendering both his hu-

spoken unto him, and he went his way. And as
he was now going down, his servants met him,
and told him, saying, Thy son liveth. Then
inquired he of them the hour when he began
to amend : and they said unto him, Yesterday,
at the seventh hour, the fever left him. So
the father knew that it was the same hour in
the which Jesus said unto him, Thy son liveth ;
and himself believed, and his whole house.
This is again the second miracle that Jesus
did, when he was come out of Judea into
Galilee. (12.)
mility, and his faith, exemplary and publick. The no
bleman here seems rather to look for attendance and
respect; and to have thought, that nothing less than
our Lord's own presence could do any service ; nay,
that even this, if not quickly granted, would come too
late. This imperfection of his faith is expressed, in
that second instance made, (ver. 49,) " Sir come down
ere my child die :" he therefore was to be treated
another way ; to be taught, that the Messiah is no res
pecter of persons, that the outward state and dignity is
of far less regard with him, that the inward disposition
and virtue ofthe man : to be convinced, that God is a
God afar off as well as near at hand ; and that one single
word, at a distance, should be as effectual to the patient,
as a sight of him, or a tough, or any corporal applica
tion whatsoever. These are instructions and convic
tions, Avhich could not so fully have been given, had our
Lord complied with the first entreaty, and gone down
to the house ; and therefore, he contrived a method of
more coldness and reserve, to make at once the mira
cle appear greater and the effect and benefit of it upon
the asker, greater and more successful too.
Dean Stanhope.
2. He, who came to complain of his son's sickness,
hears of his own : " Except ye see signs and wonders,
ye will not believe." Our Saviour tells him of his un
belief. He feels not himself sick of that disease. All
his mind is on Ms dying son. As easily do we complain
of bodily grief, as we are hardly affected Avith spiritual.
3. Let us admire the meekness and mercy of this
Lamb of God ! When Ave would have looked, that he
should have punished this suitor for not believing, he
condescends to him, that he may believe : " Go thy
way; thy son liveth." If we should measure our
hopes by our own worthiness, there were no expectation
of blessings : but if Ave shall measure them by his
bounty and compassion, there can be no doubt of pre
vailing. 4. Justly doth Christ forbear to go down with this
ruler, lest he should confirm him in an opinion, of mea
suring his power by conceits of locality and distance :
but he doth that, in absence, for wliich his presence was
required, with a repulse, " Thy son liveth :" giving a
greater demonstration of his omnipotency than was
craved. How oft doth he not hear to our will, that he
may hear us to our advantage ! The " chosen vessel"
would be rid of temptations ; he hears of a supply of
grace : the sick man asks release, receives patience ;

THE TWENTY-SECOND SUNDAY AFTER TRINITY.

The twenty-second Sunday after
Trinity. (13.)
The Collect.
LORD, we beseech thee to keep thy house
hold the Church in continual godliness ; that,
through thy protection, it may be free from
all adversities, and devoutly given to serve thee
in good works, to the glory of thy name,
through Jesus Christ our Lord. Amen.
The Epistle. Phil. i. 3.
I THANK my God upon every remem
brance of you (always in every prayer of mine
for you all making request with joy) for your
fellowship in the Gospel from the first day
until now ; being confident of this very thing,
life, and receives glory. Let us ask, what we think
best : let him give, what he knows best.
5. With one word doth Christ heal two patients ; the
son and father ; the son's fever, the father's unbelief.
That operative word of our Saviour was not without the
intention of a trial. Had not the ruler gone home,
satisfied with that intimation of his son's life and recove
ry, neither of them had been blessed with success. Now,
the news of performance meets him one half the way,
and he, that believed somewhat ere he came, and more
when he went, grew to more faith in the way ; and,
when he came home, enlarged his faith to all the shirts
of his family. A weak faith may be true : but a true
faith is growing. Bp. Hall.
Lastly, we may remark the successs of the miracle ;
by which is meant the conviction that it wrought upon
the nobleman and his family, described by its being
said, that " himself believed and Ms whole house."
By his own believing we are to understand, that a
consideration of the power and goodnes of Christ, in
raising his son from that languishing and hopeless con
dition, disposed him to attend to his doctrine, to ac
knowledge his divine authority, and to become his dis
ciple upon a reasonable and full persuasion of the truth
of both. By his " whole house believing" is meant,
that he did not content himself with these improvements
of that mercy, made singly in his own person ; but
took good care to propagate all possible effects of this
miracle, and to press the natural consequences of it,
upon as many as his capacity gave him any command
or influence over ; in both, he is and ought to be our
example : for all deliverances should have the like ope
ration. We do not, God be blessed, need the former
part, of being brought to the confession of Christ and
his Gospel ; but, alas ! we need, but too much, to be
quickened and confirmed in the faith we make profess
ion of; and to be put upon using all our might, for es
tablishing and advancing others in good principles and
practices. For which the fresh experiments of God's
great goodness to us minister very proper occasions.
And if we duly improve them, we shall with most
devout and affectionate hearts admire, adore, and serve

221
that he who hath begun a good work in you,
will perform it until the day of Jesus Christ :
even as it is meet for me to think this of you
all, because I have you in my heart, inasmuch
as both in my bonds, and in the defence and
confirmation of the Gospel, ye all are partak
ers of my grace. For God is my record, how
greatly I long after you in all the bowels of Je
sus Christ. And this I pray, that your love may
abound yet more arid more in knowledge, and
in all judgment : That ye may approve things
that are excellent, that ye may be sincere, and
without offence till the day of Christ ; being
filled with the fruits of righteousness, which
are by Jesus Christ, unto the glory and praise
of God. (14.)
him ; and account it our greatest joy, by example,
persuasion, and every holy act, to increase the number
of Ms zealous worshippers upon earth now, and of his
glorified saints in heaven hereafter. Dean Stanhope.
(13.) The Collect for the day prays to God, to keep
his household the Church in continual godliness ; that
through his protection it may be free from all adversi
ties, and devoutly given to serve him in good works.
Suitably whereunto, the Epistle for the day contains
St. Paul's prayer for those things in behalf of the Phi
lippians, that God would prosper the Church among
men, and that they might persevere in godliness and
good works.
The Gospel relates to the great duty of men forgiv
ing one another their trespasses, and illustrates by a
parable the nature, necessity, and other circumstances
of this duty. Dr. Hole.
(14.) From this prayer of the apostle in behalf of the
Philippians, and from the several parts of it, we learn,
1. That it is an office of great charity to pray for
one another : for this is the best, and sometimes the
only, way we have to do them any service. So did St.
Paul here to the Philippians, whom he always "re
membered in every prayer, making request with joy."
The like we find him doing for the Colossians, (chap.
i. 9 :) " Since the day we heard of your faith, we cease
not to pray for you." And elsewhere, " God forbid,
that I should sin against God, in ceasing to pray for
you." As if it were an act of the greatest impiety
against God, as well as injustice and unkindness
towards our neighbour, to neglect so weighty a duty
in their behalf. These pious examples recommend
to us this great office of charity, to be tenderly affect
ed to, and to be always mindful of, one another in our
prayers. 2. We learn hence the subject matter of our prayers,
or what it is that we are to pray for in the behalf of
each other ; and that is, for the increase of love to God
and man ; that it may abound more and more towards
both for the knowledge and approbation of the best
things, namely, such as are necessary to our present
peace and future happiness ; for such a sincere and un-

222

THE TWENTY-SECOND SUNDAY AFTER TRINITY.

The Gospel. St. Matt, xviii. 21.
PETER said unto Jesus, Lord, how oft
shall my brother sin against me, and I forgive
him ? till seven times ? Jesus saith unto him,
I say not unto thee, until seven times : but
until seventy times seven. Therefore is the
kingdom of heaven likened unto a certain king,
who would take account of his servants. And
when he had begun to reckon, one was brought
unto him, who owed him ten thousand talents.
But forasmuch as he had nought to pay, his
lord commanded him to be sold, and his wife
and children, and all that he had, and payment
to be made. The servant therefore fell down
and worshipped him, saying, Lord, have pa
tience with me, and I will pay thee all. Then
the lord of that servant was moved with com
passion, and loosed him, and forgave him the
debt. But the same servant went out, and
found one of his fellow-servants, who owed
blemished life, as may lead to the attainment of both ;
and finally for such a stock of grace and good fruits,
as may tend to the glory of God and our own salvation.
This is a good direction both for the matter and man
ner of our prayers for one another ; to which if we
keep, we shall do well, being assured of finding the
return of such prayers in our own bosom ; for Christ
hath encouraged us with the promise of an answer to
such petitions, and that whatsoever we ask the Father
in his name, he will give it. Dr. Hole.
(15.) Our obligation to the duty of forgiveness is
here illustrated by comparing the two cases in the para
ble together, and so shewing the disparity between
them. Now that disparity consists chiefly in three
things ; the parties concerned, the quality of the debt,
and the ability of making satisfaction. These are dif
ferences, each of them deserving our most attentive con
sideration. 1. For that of the parties. First, our sins against
God are a "debt to a "King," a "trespass" upon a
"Father ;" those of men against us are between ser
vant and fellow-servant, brother and brother. One
known aggravation of any fault is estimated by the
quality of the person offended. And the capacities,
which God is here represented under, are such as do,
above all others, render sinners in this respect inex
cusable. His dignity and distance above us, his au
thority and dominion over us, are implied in the char
acter of a King ; his boundless affection, and goodness,
and tender care for us, under that of a Father. The
former convicts us of most insolent rebellion ; the lat
ter, of the basest and most unnatural ingratitude.
2. Secondly, The quality of the debt4tself, figured
by sums so distant, as that of our offences against God
amounting to "ten thousand talents," those of our
brethren against us rising no higher than a "hundred
pence." They who take the pains to compute these

him an hundred pence ; and he laid hands on
him, and took him by the throat, saying, Pay
me that thou owest. And his fellow-servant
fell down at his feet, and besought him, say
ing, Have patience with me, and I will pay
thee all. And he would not ; but went and
cast him into prison, till he should pay the
debt. So when his fellow-servants saw what
was done, they were very sorry, and came and
told unto their lord all that was done. Then his
lord, after that he had called him, said unto him,
O thou wicked servant, I forgave thee all that
debt, because thou desiredst me : shouldest not
thou also have had compassion on thy fellow-ser
vant even as I had pity on thee ? And his lord
was wroth, and delivered him to the tormentors,
till he should pay all that was due unto him.
So likewise shall my heavenly Father do also
unto you, if ye, from your hearts, forgive not
every one his brother their trespasses. (15.)
two sums will, I think, find the disproportion between
them to be much about six hundred thousaud to one.
Nor may we imagine the comparison to stand good,
only in the case of very notorious and profligate sinners
on the one hand, and of the slightest injuries on the
other ; but every man, even the most circumspect, owes
his " ten thousand talents" to God, and no man, even
the most unworthily treated, hath more than " a hun
dred pence" to demand of his brother.
3. A third difference is with regard to the ability of
these several debtors. What we have offended God in,
we are in no condition to make satisfaction for ; but
for all that men have done amiss to us, we may receive
large and sufficient reparation. This remark likewise
the parable suggests, by affirming, that, " the servant
had not" wherewithal " to pay" his Lord. (Matt, xviii.
25.) His asking "patience" therefore, and promising
full payment, was but the artifice of common debtors,
who, to gain time and quiet, make no scruple to engage
for such things as they are unable to make good. But
now, by no such intimation being left us of the fellow-
servant, (ver. 28 — 30,) we may reasonably presume,
that his "hundred pence" might, and would have been
easily compassed, with a little forbearing and gentle
usage. So strongly is this duty bound upon us, by a com
parison of the two cases. To men dispassionate and
unprejudiced? these reasons will be sufficient : to them
that are not, nothing will be so. I conclude therefore
with an excellent passage out of the son of Sirach, than
which I can think of none more pertinent to the Gospel
of this, day : " He that revengeth shall find vengeance
from the Lord, and he will surely keep his sins in re
membrance. Forgive thy neighbour the hurt that he
hath done unto thee, so shall thy sins also be forgiven
when thou prayest. One man beareth hatred against
another, and doth he seek pardon from the Lord ? He

THE TWENTY-THIRD SUNDAY AFTER TRINITY.

223

The twenty-third Sunday after Trinity. (16.)
The Collect.
O GOD, our refuge and strength, who art
the author of all godliness ; be ready, we be
seech thee, to hear the devout prayers of thy
Church ; and grant that those things which
we ask faithfully, we may obtain effectually,
through Jesus Christ our Lord. Amen.
The Epistle. Phil. iii. 17.
BRETHREN, be followers together of me,
and mark them who walk so, as ye have us
for an ensample. (For many walk, of whom
I have told you often, and now tell you even
weeping, that they are the enemies of the
cross of Christ ; whose end is destruction,
whose god is their belly, and whose glory is
in their shame, who mind earthly things.)
For our conversation is in heaven, from whence
also we look for the Saviour, the Lord Jesus
Christ ; who shall change our vile body, that
it may be fashioned like unto his glorious body,
sheweth no mercy to a man, which is like himself ; and
doth he ask forgiveness of his own sins ? If he that is
but flesh nourish hatred, who will intreat for pardon
of his sins ? Remember the commandments, and bear
no malice to thy neighbour ; remember the covenant of
the Highest, and wink at ignorance." (Ecclus. xxviii.
1, &c.) ' Dean Stanhope.
(16.) The Collect for the day beseeches God to hear
the devout prayers of his Church, and to grant that
those things, which we ask faithfully, may be obtained
effectually. To which end, the Epistle for the day
teaches us how our persons must be qualified, that our
prayers may be accepted : to wit, by following our
forerunners in the faith, and a pious imitation of their
examples. The Gospel sets before us the malicious and
crafty designs of the Pharisees and others against our
Saviour ; and his great prudence in confounding their
devices and eluding their snares, together with the ex
cellent instruction which he thence took occasion to de
liver. Dr. Hole.
(17.) The great lesson taught in this Epistle is, that
Ave be followers ofthe holy apostles, and set their lives
and actions before us, as a pattern for ours. To this
end, we should read often the Scriptures of the New
Testament, where their memorable works and actions
are recorded, and bear them in mind, that we may
have them always ready as occasion may require : not
that we are to be followers of them, in doing the mira
cles and other wonderful Avorks that they did, for that
was a power or privilege peculiar to them, granted for
a while only for the confirmation and propagation of
the Gospel : which being now well confirmed and pro
pagated, there can be no farther need or use of them,
and therefore are not to be prayed for or pretended to
by us. Nor yet are we to be followers of the apostles

according to the working, whereby he is able
even to subdue all things unto himself. (17.)
The Gospel. St. Matt. xxii. 15.
THEN went the Pharisees, and took coun
sel how they might entangle him in his talk.
And they sent out unto him their disciples,
with the Herodians, saying, Master, we know
that thou art true, and teachest the way of
God in truth, neither carest thou for any man :
for thou regardest not the person of men.
Tell us, therefore, what thinkest thou ? Is
it lawful to give tribute unto Caesar, or not ?
But Jesus perceived their wickedness, and said,
Why tempt ye me, ye hypocrites ? Show me
the tribute-money. And they brought unto
him a penny. And he saith unto them, Whose
is this image and superscription ? They say
unto him, Caesar's. Then saith he unto them,
Render therefore unto Caesar the things which
are Caesar's : and unto God the things that are
God's. When they had heard these words,
in their failings and infirmities, some whereof were
very great ; as St. Peter's denying his Master, St.
Paul persecuting the Church, and the like, which are
recorded in Scripture, not that we should follow but
forsake them ; but that, which we are called upon to
imitate in them, is their virtues, to follow their good
works,' to have them before us as a rule to govern our
actions, or as a copy to transcribe in our lives and con
versations, and to walk even as they walked. And
indeed what better precedents can we follow, than those
persons, who have not only chalked out our way for us
by their precepts, but likewise trod every step of it
before us by their examples ? To both which let us all
learn to conform our lives, and labour not to swerve
from either in the whole course of our conversation.
To which end, 2. Let us abandon the ways and works
of all loose, profane, and profligate persons ; and such
disorderly walkers, as the apostle could not speak
of without weeping, let us not think of without abhor
ring and avoiding, for their end is destruction to which
they lead themselves, and all their followers : we have
seen their description, being such, "whose God is
their belly, whose glory is in their shame, and who
mind only earthly things." In opposition whereunto
let us, 3. Especially imitate the apostles in their holy
and heavenly conversation ; for, though they lived
upon the earth, yet they declared that they belonged to
another country ; they were but pilgrims and strangers
here, their citizenship and conversation was in heaven ;
they were dead and crucified to this world ; their hearts
were there, where their treasure was, even in heaven,
from whence they expected their Saviour, to come and
take them to himself. And since we also look for the
same, let us learn to do and to demean ourselves like
wise ; especially considering the great and glorious

224 THE TWENTY-FOURTH
they marvelled, and left him, and went their
way. (18.)
The twenty-fourth Sunday after Trinity. (19.)
The Collect.
O LORD, we beseech thee, absolve thy
people from their offences ; that, through thy
bountiful goodness, we may all be delivered
from the bands of those sins which by our
frailty we have committed : Grant this, O
heavenly Father, for Jesus Christ's sake, our
blessed Lord and Saviour. Amen.
The Epistle. Colos. i. 3.
WE give thanks to God, and the Father of
our Lord Jesus Christ, praying always for you,
since we heard of your faith in Christ Jesus,
and of the love which ye have to all the saints ;
for the hope which is laid up for you in hea
ven, whereof ye heard before in the word of
change, that will then befal both our body and soul,
from the many miseries and infirmities of this earth,
to all the glories and felicities of heaven. Dr. Hole.
(18.) Thc things that are Caesar's, or the rights of
temporal rulers, are honour, obedience, and tribute ;
as also, the things that are God's, or the rights of the
great Sovereign and Ruler of the world, are religious
worship, which is due to him only ; and some divine
honours, and respects that are to be paid to sacred per
sons and things, for the relation they bear to him.
And it belongs to us all to practise a careful and con
scientious discharge of these duties, by rendering to
each what of right belongs to them. And, 1. Let us
be careful that we render unto C»sar, or to civil rulers,
the things that are theirs : that is, honour their per
sons as God's ministers, with all proper expressions
of honour, and take care not to dishonour them in word
or deed. 2. Let us render unto them all due submis
sion and obedience to their laws, owning and yielding
to their authority for God's sake, and not listening to
any suggestions or temptations to the contrary. 3.
Let us render tribute unto them as occasions shall re
quire, which is here plainly commanded by our Saviour,
and is necessary for the safety both of rulers and peo
ple. But above all, lastly, let us be careful of "ren
dering unto God, the things that are God's," that is,
by giving to him divine worship, and to none beside
him, and likewise by paying all due respect and rev
erence to those persons, times, and places, that are
consecrated to him ; honouring his ministers, hallow
ing his Sabbath, and reverencing his sanctuary. In a
word, by rendering unto Csesar the things that are
Csesar's, we may live quietly and easily here ; and by
rendering unto God the things that are God's, we shall
live happily for ever hereafter. Dr. Hoee.
(19.) The Collect for the day beseeches God to ab
solve his people from their offences, that, through his

SUNDAY AFTER TRINITY.
the truth of the Gospel ; which is come unto
you, as it is in all the world, and bringeth
forth fruit, as it doth also in you, since the
day he heard of it, and knew the grace of
God in truth. As ye also learned of Epaphras,
our dear fellow-servant, who is for you a faith
ful minister of Christ ; who also declared un
to us your love in the spirit. For this cause
we also, since the day we heard it, do not
cease to pray for you, and to desire that ye
might be filled with the knowledge of his will in
all wisdom and spiritual understanding ; that
ye might walk worthy of the Lord unto all
pleasing, being fruitful in every good work, and
increasing in the knowledge of God ; strength
ened with all might, according to his glorious
power, unto all patience and long-suffering,
with joyfulness ; giving thanks unto the Fa
ther, who hath made us meet to be partakers
of the inheritance of the saints in light. (20.)
bountiful goodness, they may all be delivered from the
bands of those sins, which by their frailty they have
committed : which things cannot be better obtained
than by frequent and fervent prayer. And therefore
the apostle in this Epistle puts up his hearty prayers in
the behalf of the Colossians, that all sin might decay
and die in them, and that all the graces of the Spirit
might grow and flourish among them. The Gospel
gives an account of two of our blessed Saviour's mira
cles. Dr. Hole.
(20.) The state of endless glory and happiness here
after is here called by the name of an " inheritance,"
to signify the title we have to it as purchased for us by
Jesus Christ ; and the tenure by which we hold it,
which is not by a term of lives, or a lease of years,
but by an inheritance for ever. Hence it is sometimes
called, "a kingdom that cannot be moved," and "an
everlasting kingdom ;" at other times " an inheritance
undefiled, incorruptible, that never faileth or fadeth
away." (1 Pet. i. 4.) 2. It is called the inheritance
" of the saints ;" to signify the persons to whom it be
longs, which is not to all, whether in the church, or
out of the church ; nor yet to those, that live loose,
careless, and wicked lives, in it ; but only to " the
saints," that is, to such as are admitted into Christ's
holy Church, and continue true and faithful members
of it to their lives end. For these it is, that " there is
laid up a crown of glory, wliich God the righteous
Judge shall give at the last day, to all such as love and
look for his appearing." 3. It is called the inheritance
ofthe saints " in light ;" to signify the glory and splen
dour of that happy state ; for as darkness is made to
represent a state of horror and endless misery, for
which reason hell is described to be a place of black
and eternal darkness ; so light is set to signify a con
dition of joy and blessedness ; and therefore heaven is
represented as a place of bright and evershining light.

THE TWENTY-FIFTH SUNDAY AFTER TRINITY.

225

The Gospel. St. Matt. ix. 18.
WHILE Jesus spake these things unto
John's disciples, behold, there came a certain
ruler, and worshipped him, saying, My daugh
ter is even now dead ; but come and lay thy
hand upon her, and she shall live. And Jesus
arose, and followed him, and so did his disci
ples. (And behold, a woman, which was dis
eased with an issue of blood twelve years,
came behind him, and touched the hem of his
garment : For she said within herself, If I may
but touch his garment, I shall be whole. But
Jesus turned him about, and when he saw her,
he said, Daughter, be of good comfort, thy
faith hath made thee whole. And the woman
But how are we made partakers of this inheritance
of the saints in light ? Why, that is by the graces of
God's holy Spirit in us, which alone can fit us for glo
ry. They that delight in deeds of darkness are no ways
qualified for this inheritance ofthe saints in light; their
portion will be to inherit darkness, and to be shut up
in the black abyss of outer darkness for evermore. It
is the children of light and of the day that are alone
qualified to inherit light, and to inhabit for ever in the
regions of bliss and glory. What concord hath light
with darkness, or what fellowship hath the carnal and
sensual mind with pure and refined spirits ? These
things cannot agree or abide together, and consequent
ly cannot be happy together.
Heaven is the habitation of holiness, where no un
holy thing or person can dwell ; " without holiness no
man can see the Lord :" and they, that cannot see him,
can never be happy in enjoying him. Holiness is not
only a condition, but a necessary qualification for hap
piness : and, to be made " meet partakers of the in
heritance of the saints," Ave must be holy in all manner
of conversation and godliness ; for it is called " the in
heritance among them that are sanctified ;" to signify,
that no unsanctified person can have any share in it.
Again, heaven is the region of purity, where no de
filement enters ; and to fit ourselves to come there, we
must " cleanse ourselves from all filthiness of flesh and
spirit, and perfect holiness in the fear of God." No
unclean person, or whore-monger, or adulterer, can
be admitted in those undefiled regions ; nor if he could,
would he find any happiness there, Avhere there is no
thing to gratify his sensual desires. We cannot see or
enjoy God, unless we are like him ; so the apostle tells
us, and he that hath this hope, " must purify himself,
even as he is pure ;" (1 John iii. 2, 3.) Moreover,
heaven is the mansion of peace and love, there is no
discord or dissension there, but all the inhabitants of
those blessed regions conspire together in perfect peace
and amity ; they all agree in the worship of their
Maker, and join with one heart and one voice in their
incessant Hallelujahs. Now to be meet partakers of
these joys, we must tune our hearts to the same har
mony of peace and concord, subduing all that pride,
passion, and prejudice, that lead to contention, and la-

was made whole from that hour.) And when
Jesus came into the ruler's house, and saw the
minstrels and the people making a noise, he
said unto them, Give place : for the maid is
not dead, but sleepeth. And they laughed him
to scorn. But when the people were put forth,
he went in and took her by the hand, and the
maid arose. And the fame thereof went abroad
into all that land. (21.)
The twenty-fifth Sunday after Trinity. (22.)
The Collect.
STIR up we beseech thee, 0 Lord the wills
of thy faithful people ; that they plenteously
bouring for those gracious qualities and dispositions,
that tend to the closest union of hearts and minds. In
a word, the way to be made meet partakers of this
heavenly inheritance, is by the daily exercises of a
holy life, and the constant practice of religion and vir
tue. Dr. Hole.
(21.) The Gospel for the day consists of two mira
cles : the one, if I may be allowed so to distinguish,
principally designed ; the other, as it were, incidental
only. In the former Ave have a tender father, applying
in behalf of one only daughter, lying at the last gasp ;
yet so, that he seems to have judged it possible for our
Lord to have arrived at the patient time enough to pre
vent her death, had he not permitted himself to be de
tained by the cure of the bloody issue and the expostu
lations that followed thereupon, as he manifestly, and
in truth most wisely did : for, though every moment
Avas precious, and the least delay seemingly cruel to a
sorrowful and impatient father, yet was even this de
lay for his improvement and benefit : so sudden a re
covery of an inveterate distemper, the obstinacy Avhere-
of had baffled all the skill and medicines of man, gaAre
a demonstration of our Saviour's power so full of won
der, that the sight and experience of it might reasona
bly confirm this ruler in a belief, that nothing could be
too difficult for the person who had effected it. So
provident is God in all his dispensations ; so gracious,
even in withholding his mercies and supplies for a sea
son, that the very delays we suffer in temporal affairs,
are for our advantage. They do not only contribute
to our improvement in another kind, but, oftentimes
make way for a more surprising and bountiful grant in
the same kind ; and, provided we make the right use
of them, Avait God's good leisure with patience, con
sider his methods with prudence, and trust in his pow
er and goodness and perseverance, these will not fail,
in the end, to render us both happier and better men.
Dean Stanhope,
(22.) The portion of Scripture from the prophet Jer
emiah, containing both a prophecy and a prophecy of
the Messias, is selected for the Epitle for this day,
and ordered by the Church to be always read upon the
Sunday next before Advent, to preserve the memory of
his coming, and to prepare for his reception. Accord-

226

THE TWENTY-FIFTH SUNDAY AFTER TRINITY.

bringing forth the fruit of good works, may
by thee be plenteously rewarded, through Je
sus Christ our Lord. Amen.
For the Epistle. Jer. xxiii. 5.
BEHOLD, the days come, saith the Lord,
that I will raise unto David a righteous branch ;
and a King shall reign and prosper, and shall
execute judgment and justice in the earth.
In his days, Judah shall be saved and Israel
shall dwell safely : and this is his name where
by he shall be called, THE LORD OUR
RIGHTEOUSNESS. Therefore, behold, the
days come, saith the Lord, that they shall no
more say, The lord liveth, who brought up the
children of Israel out of the Land of Egypt ;
but, The Lord liveth, who brought up, and
who led the seed of the house of Israel out of
the north country, and from all the countries
ingly the Collect for the day beseeches God to stir up
the hearts of his faithful people, to be ready for him,
that they plentuously bringing forth the fruit of good
works, may of him be plentuously rewarded. Dr. Hole.
The Gospel recounts Christ's miracle of the loaves,
with the occasion that led to it, and the conclusion
drawn from it by the people. Dr. Hole.
The Epistle of this Sunday varies from the order of
the rest for a manifest reason. For this Sunday being
looked upon as a kind of preparation or forerunner to
Advent, as advent is to Christmas, an Epistle was chos
en, not according to the former method, but such a one
as so clearly foretold the coming of our Saviour, that it
was afterwards applied to him by the common people,
as appears by an instance mentioned in the Gospel for
the same day ; for when they saw the miracle that Jesus
did, they said, " This is of a truth that Prophet that
should come into the world." And it was probably for
the sake of this text, that this portion of Scripture
(which has before been appointed for the Gospel on the
fourth Sunday in Lent) is here repeated ; namely, be
cause they thought this inference of the multitude a fit
preparation for the approaching season of Advent. Wheatly.
(23.) The use to be made of this prophecy is, 1. To
confirm us in the truth of Christ's Messiahship, in
Avhom all the titles, promises, and predictions of the
Messiah do so plainly concentre and agree. 2. If
Christ be a king, reigning and executing judgment
and justice upon earth, then let us learn to obey and
submit to him, and to the powers set up, and ordained
by him ; for "it is by him that kings reign, and princes
decree justice." 3. From Ms bringing salvation to Is
rael and Judah, let us endeavour to have a share in it,
and to rely upon it; for " there is no salvation in any
other." 4. From Ms being " the Lord our righteous
ness," we learn where we are to seek for justification,

whither I had driven them ; and they shall
dwell in their own land. (23.)
The Gospel. St. John vi. 5.
WHEN Jesus then lift up his eyes, and saw
a great company come unto him, he said unto
Philip, Whence shall we buy bread, that these
may eat ? (and this he said to prove him ; for
he himself knew what he would do.) Philip
answered him, Two hundred penny-worth of
bread is not sufficient for them, that every one
of them may take a little. One of his disciples,
Andrew, Simon Peter's brother, saith unto him,
There is a lad here, who hath five barley-loaves,
and two small fishes; but what are they among
so many ? And Jesus said, make the men sit
down. Now there was much grass in the place.
So the men sat down, in number about five
thousand. And Jesus took the loaves, and when
he had given thanks, he distributed to the dis-
namely, not from any inherent righteousness of our
own, for that is nothing, or worse than nothing, and
cannot abide the trial; but by the righteousness of
Christ imputed to us, and by faith in him made ours.
" Abraham believed" in Christ, " and it was counted to
him for righteousness ;" and to them that follow the
faith of Abraham, is the same righteousness imputed,
as we read Rom. iv. It was the pride of the Pharisees
to trust too much to their own righteousness, and to
expect justification by the merit of their own works ;
but the poor publican, that trusted only to God's mer
cy, was justified far before them ; the reason whereof
is given, that they, being " ignorant of Christ's right
eousness and going about to establish their own, sub
mitted not to the righteousness of God," and so lost all
the benefit of it : Rom. x. 3. And therefore St. Paul
desired to be found in Christ, not having on his own
righteousness, but to be clothed with his, which alone
could cover the multitude of his sins. Lastly, from his
being called " the Lord our righteousness," let us learn
to honour and rejoice in his name, saying, with the
Psalmist, "Not unto us, but to thy name be all the
glory ;" praying with him " Lord, deal thou with us
according to thy name ;" that is, forgive us our sins,
justify us by thy righteousness, as thou usest to do to
them that love thy name. Dk. Hoee.
Let the Scripture then at present before us be im
proved to the purpose our Church appears to have in
tended it for ; by confirming our faith in the first, and
aAvakening us into effectual preparation for the second,
advent of our Lord. Both which are, by the yearly
revolution of our holy offices, about to be again pre
sented to our thoughts. And let us to that end give all
possible diligence to be led by, and to work together
with, that grace and good Spirit of our God, which the
Collect of this day so opportunely implores, for " stir
ring up the wills of his faithful people ; that they plen
teously bringing forth the fruit of good works, may of

THE TWENTY-FIFTH SUNDAY AFTER TRINITY.

ciples, and the disciples to them that were
set down, and likewise of the fishes, as much
as they would. When they were filled, he
said unto his disciples, Gather up the fragments
that remain, that nothing be lost. Therefore
they gathered them together, and filled twelve
baskets with the fragments of the five barley-
him be plenteously rewarded through Jesus Christ our
Lord." Amen. Dean Stanhope.
(24.) This Scripture has occurred before in the Gos
pel for the Fourth Sunday in Lent. The reason for re
peating it here seems to have been the inference, which
the multitudes dreAv from this miracle, at the fourteenth
verse. This general expectation of the Messiah, and
of his approach at that time, was particularly inti
mated, by giving to him the title of "he that should
come." So that the people, when declaring upon the
sight of this miracle, that Jesus was " the Prophet that
should come into the world," meant, that it was an un
questionable evidence of his being the Messiah. John
vi. 15. This meaning is yet more fully explained by
their intentions to make Mm a king, under which char
acter the Messiah was foretold and expected. And,
most probably, this judgment of theirs was now again
set before us, as a fit preparation for the now returning
season of Advent.
Miracles in general are an evidence that the person
working them is a Teacher come from God. But our
Saviour's miracles in particular proved him to be that
eminent Teacher, distinguished by the title of Messiah,
" He that should come," or " the Prophet that should
come into the world."
This was the Prophet foretold by Moses, in whom,
e\rery soul, that believed not, was threatened with utter
destruction. Deut. xviii. 15. 19. Acts iii. 22. And,
since he was to be received with a deference superior to
any prophet besides, it is but reasonable to expect some
marks, by attending to which men might be delivered
from the danger of mistaking any prophet besides for
the Messias. Again, since miracles were the proof of
corning from God, common to all that brought any
new revelation ; and none but came so, as that men
were not to look for another ; it is necessary, that his
miracles should have some peculiar characters, where
by the person doing these might be known to be
the Messias ; and distinguished from any other person,
who should do "miracles," and yet Avas not the Mes
sias. Now, not to insist at present upon any other
considerations, there are tAvo things observable in our
blessed Saviour's miracles, which cannot be attributed
to those of any others ; and both of them acknowledged
to be distinctions of the Messiah, from any meaner
prophet. And they are,
1. The number of them. That the Messiah should
excel all that ever went before him in this respect, ap
pears to have been the constant opinion of the Jews.
Hence, some, we find, undertook to vindicate their go
ing over to him with that argument : " Many of the
people believed on him, and said, When Christ cometh,
will he do more miracles than these which this man hath
done?" John viii. 31. And hence our Lord seems to

227
loaves, which remained over and above unto
them that had eaten. Then those men, when
they had seen the miracle that Jesus did, said,
This is of a truth that Prophet that should
come into the world. (24.)
•[j If there be any more Sundays (25.) before Advent-
Sunday, the Service' of some of those Sundays that
charge his enemies with perverseness and a peevish
malice, in terms that admit their incredulity to have
had some excuse, in case any teacher besides had given
equal demonstration of a divine commission. "If I
had not done among them (says he) tlie works which
no other man did, they had not had sin ; but now have
they both seen and hated both me and my Father."
John xv. 24.
£. Their quality. By which I mean not only that
Christ's miracles were, in regard of the beholders, and
in common estimation at least, greater, more stupendous
demonstrations of a divine power, than those exhibited
by any other prophet ; but also, that they were such, as
the doing of had many ages before been foretold, for an
infallible sign to distinguish the Messiah by. Those,
in particular, mentioned in Matt. xi. 5. are singled out
as such by Isaiah, who describes the happy state of
Christ's kingdom, by benefits, which were never fully
and literally accomplished in any other person. For,
though some of the prophets might, upon very import
ant occasions, be enabled to work one, or a few such
miracles, yet to make it a general practice in all kinds,
at all places and times, was so peculiar to Jesus, as to
be an incommunicable property, and incontestible argu
ment of his being the Christ.
But there is somewhat more yet, which I would say
upon this occasion : it is, that these miracles were ex
ceedingly well chosen, to characterize the Messiah, in
regard of their suitableness to the design of his coming.
The law was enacted Avith a very terrible pomp, such
as spoke it to be, what indeed it was, a dispensation of
servitude and great severity. But the Gospel is a cov
enant of reconciliation and peace, of friendship, nay of
sonship, with God ; intended not so much to strike an
awe upon men's minds, as to charm and win them over
with all the endearing methods of gentleness and love.
The ancient prophets proved their commission by acts
of divine vengeance and sore plagues, as well as by
cures and corporal deliverances ; but our Lord " went
about" always " doing good ;" (Acts x. 38 ;) rescuing
wretched creatures from the tyranny and possession of
evil spirits ; healing diseases and infirmities, but inflict
ing none ; releasing from death, but never hastening it ;
insomuch that, throughout the whole course of our
Saviour's ministry, we have not any one instance of
his power, demonstrated in the suffering or harm even
of his bitterest enemies. So that if the Messiah were to
be known by some particular sorts of miracles, then Je
sus must of necessity be that person ; because the mira
cles, foretold to be wrought by the Messiah, were done
by Jesus, and had been done by no other person what
soever. Dean Stanhope.
(25.) That is, if there be fewer Sundays, the over
plus is to be omitted : but if there be more, the service
37

228

SAINT ANDREW'S DAY.

were omitted after the Epiphany shall be taken in to
supply so many as are here wanting. And if there
be fewer the overplus may be omitted: Provided that,
this last Collect, Epistle, and Gospel, shall always be
used upon the Sunday next before Advent.

Saint Andrew's Day. (26.)
The Collect.

ALMIGHTY God, who didst

give

such

grace unto thy holy Apostle Saint Andrew,
that he readily obeyed the calling of thy Son
Jesus Christ, and followed him without delay ;
grant unto us all, that we, being called by thy
holy Word, may forthwith give up ourselves
of some of those Sundays, that were omitted after the
Epiphany, are to be taken in to supply so many as are
wanting : but which of those services the rubrick does
not say. And for that reason there is generally a di
versity in the practice ; some reading, on those occa
sions, the services next in course to what had been used
at the Epiphany before ; and others, at the same time,
reading the last or two last, accordingly as one or both
of them are wanting. The last of these practices I
think to be preferable : partly upon the account, that
when there is an overplus of Sundays after Trinity
one year, there is generally a pretty full number after
Epiphany the next : so that if any of the services for
the early Sundays after Epiphany are taken in to sup
ply those that are wanting after Trinity, the same ser
vices will come in turn to be read again pretty soon :
but the chief reason why I think the latter services
should be used, is, because the service, that is appoint
ed for the last Sunday after Epiphany, is a more suit
able preparation for the season that is approaching,
and makes way for the service for the last Sunday after
Trinity, as that does for the services appointed for Ad
vent. Wheatly.
(26.) This saint's day is the first that is kept solemn ;
because he first came to Christ, and followed him, before
any of the other apostles. St. John i. 40. He brought
his brother Simon to Christ, ver. 41, 42. He it was
that said, " We have found the Messiah ;" and there
fore his day is rightly set at the beginning of Advent
for ever, to bring the news of the advent, or coming, of
our Lord. Bp. Sparrow.
This festival is celebrated in memory of St. Andrew,
who was first of all a disciple of St. John the Baptist;
but learning from his Master, that he was not the Mes
sias, and hearing him say, upon the sight of our Saviour,
"Behold the Lamb of God," he left the Baptist, and
became our Lord's disciple. John i. 40. And being con
vinced himself of our Saviour's divine mission, by con
versing with him some time at the place of his abode,
he finds out his brother Simon, whom afterwards our
Lord surnamed Peter, telling him he had found the
Messias. John i. 41 . But he did not become our Sav
iour's constant attendant till some time after, when
"Jesus walking by the sea of Galilee, saw two breth-

obediently to fulfil thy holy commandments,
through the same Jesus Christ our Lord. Amen.
The Epistle. Rom. x. 9.
IF thou shalt confess with thy mouth the
Lord Jesus, and shalt believe in thine heart
that God hath raised him from the dead, thou
shalt be saved. For with the heart man be
lieveth unto righteousness, and with the mouth
confession is made unto salvation. For the
Scripture saith, Whosoever believeth on him
shall not be ashamed. For there is no differ
ence between the Jew and the Greek : for
the same Lord over all, is rich unto all, that
call upon him. For whosoever shall call upon
the name of the Lord, shall be saved, How
ren, Simon, called Peter, and Andrew his* brother,
casting a net into the sea, bidding them follow him, and
that he would make them fishers of men." Matt. iv.
18. Henceforward he waited constantly upon our Sav
iour, and was instructed by his doctrine as long as he
stayed upon earth. After his ascension, when the apos
tles distributed themselves to preach the Gospel to the
different parts of the world, the province which came
to St. Andrew's share, was the northern part of the
then known Avorld, which was called by the name of
Scythia, as Origen and Eusebius inform us. After
wards he came back and preached the Gospel in Epi-
rus. The modern Greeks are more particular in relat
ing the acts of his apostleship. They tell us, that the
apostles casting lots for their mission, St. Andrew's lot
lighted to be to preach in Cappadocia, Galatia, and
Bithynia : after this he penetrated the coasts of the An
thropophagi, going up to both sides of the Euxine sea,
even to the most solitary parts of Scythia, and the very
bounds of the north : afterwards travelling backward,
he preached in the country about Byzantium, (after-
Avards named Constantinople,) going through Thracia,
Macedonia, and Achaia; in which provinces he contin
ued a long time preaching the Gospel, and confirming
it with great miracles. At last he glorified God by his
martyrdom, being crucified at JEgea (AA'here he last
preached) by the proconsul of the place. He was only
tied to the cross after scourging, and not nailed as the
usual way was, that his death might be more lingering
He sheweda wonderful resignation and alacrity under
his suffering, being pleased that he should undergo the
same death as his blessed Master did. Dr. Niclwlls.
The instrument of his martya-dom is commonly said to
have been something peculiar, in the form of the letter
X, being a cross decussate, two pieces of timber cross
ing each other in the middle; and hence usually known
by the name of St. Andrew's cross. Nelson.
The Collect for the day recommends his example to
us. For his undaunted courage in confessing the Lord
Jesus and his constancy in believing in him, the Church
hath selected the Epistle. And in the Gospel we have'a
particular account of his course of life before he became
an apostle, of his call to the apostleship, and of his
ready obedience to the call. Dr. Hole.

SAINT ANDREW'S DAY.

229

then shall they call on him in whom they
have not believed ? and how shall they believe
in him of whom they have not heard ? And
how shall they hear without a preacher ? And
how shall they preach, except they be sent?
As it is written, How beautiful are the feet of
them that preach the Gospel of peace, and
bring glad tidings of good things ! But they
have not all obeyed the Gospel. For Esaias
saith, Lord, who hath believed our report?
So then, faith cometh by hearing, and hearing
by the Word of God. But I say, Have they
not heard ? Yes verily, their sound went into
all the earth, and their words unto the ends of
the world. But I say, Did not Israel know ?
First, Moses saith, I will provoke you to jeal
ousy by them that are no people, and by a
foolish nation I will anger you. But Esaias
is very bold, and saith, I was found of them
(27.) From the Epistle of this day we may learn, 1.
not only to believe in our heart, but to confess with our
mouth, the Lord Jesus, in times of greatest danger and
difficulty : so St. Andrew, the saint of this day, did ;
and so we are all commanded to do. The love of Christ
should prevail above the love of this world ; and that
will carry us through all the troubles and tribulations,
Ave can meet with in it. The way to heaven is some
times beset Avith briars and thorns ; and through many
tribulations we must enter into the kingdom of God,
which will for ever cease when we come thither. Let
us not^then be so discouraged by these difficulties, as to
desert or draw back from the ways of righteousness :
lor " if any draw back," saith God Almighty, " my
soul shall have no pleasure in him." Yea, he is so far
from taking pleasure in apostates and revolters, that he
will " punish them with everlasting destruction from the
presence of the Lord, and from the glory of his power."
Wherefore let not us be in the number of these that
"draw back unto perdition :" but let us be among
" them that believe to the salvation of their souls ;" that
so, by owning and adhering to Christ here, we may be
for ever owned and accepted by him hereafter.
2. This Epistle teaches us, to call upon the name of
the Lord, and to hear his most holy word from persons
duly sent and authorized to preach it to us, which are
here made the necessary means of salvation. "How
shall they hear," saith the apostle, " without a preacher ?
and how shall they preach, except they be sent ?" Where,
as hearing is made the duty of the people, so is a com
mission required in the preacher : and therefore our
Saviour directs us to beware of false prophets and teach
ers, who intrude into this sacred office, and run before
they are sent. " The priest's lips preserve knowledge,
and the people are to seek thc law at " his mouth ;"
(Mai. ii. 7 :) and " no man is to take this honour unto
himself, but he that is called of God, as Avas Aaron."
Heb. v. 4.

that sought me not ; I was made manifest unto
them that asked not after me. But to Israel
he saith, All day long have I stretched forth
my hands unto a disobedient and gainsaying
people. (27.) The Gospel. St. Matt. iv. 18.
JESUS, walking by the sea of Galilee, saw
two brethren, Simon, called Peter, and An
drew his brother, casting a net into the sea :
(for they were fishers.) And he saith unto
them follow me, and I will make you fishers
of men. And they straightway left their
nets, and followed him. And going on from
thence, he saw other two brethren, James the
son of Zebedee, and John his brother, in a ship
with Zebedee their father, mending their nets ;
and he called them. And they immediate
ly left the ship and their father, and followed
him. (28.)
Lastly, we are taught by this Epistle to beware of
infidelity, and " to take heed that there be not in us an
evil heart of unbelief in departing from the living God."
We see the Jews were rejected by him for their obsti
nacy, in not believing in Christ ; and the Gentiles were
received into favour, because they accepted him as their
Saviour, and believed in him. Let "not this then be
our " condemnation, that light is come into the world,
and we love darkness rather than light, because our
deeds are evil :" but rather let us close with the terms
offered by him in the Gospel ; and then we shall re
ceive the end of our faith, even the salvation of our
souls. Dr. Hole.
(28.) It should be remarked, both that the call of these
apostles differs from that now ordinarily vouchsafed to
us ; but that at the same time there is a correspondence,
which still continues to affect us.
They were drawn off from their secular employments,
and commanded so to follow their Master, as to de
pend upon his provision for the future : but the gene
rality of Christians are required to "work with their
own hands ; to abide in their respective callings with
God ;" (Ephes. iv. 28 ; 1 Cor. vii. 24 ;) in short, not
to quit their professions, but to do their duty in them.
And this duty is well done, by an honest industrious
care for ourselves and families ; when that care is not
suffered to get so far Avithin us, as to shut out those
measures of living, which justice and decency, benefi
cence and charity, the offices of religion, and the placing
of our treasure and hearts in heaven, demand from us.
The Avorld may be our concern, provided it be not our
only, nor our chief concern ; and the comforts of it may
be esteemed good, so they be not mistaken for our su
preme good. So plain it is, that the call, which our
Church, in this day's service, prays God that we may
be ready to obey, is vastly different from that, vouch
safed to the saint of it and his companions. Let us then
look, Avhat correspondence there is, wliich still contin-

230

SAINT THOMAS THE APOSTLE.

Saint Thomas the Apostle. (29.)
The Collect.
ALMIGHTY and everlasting God, who,
for the greater confirmation of the faith, (30.)
didst suffer thy holy Apostle Thomas to be
ues to affect us : and for that Ave may give attention to
the two following particulars :
First, The case of these apostles is so far our pat
tern, that, Avhatsoever is enjoined us by Christ in his
word, we should immediately submit to it ; AvhetKer it
be any truth commanding our belief, or any precept
calling for our practice : such a submission, be sure I
mean, as agrees with the proper character of these apos
tles. Such as is the result of wisdom and deliberation,
a reasonable service and a well-weighed choice ; all
heat and precipitance apart on the one hand, all obsti
nacy and prejudice on the other.
But, secondly, the case of these apostles shews, how
loose the things of the present world ought to sit about
us. The command of " going and selling all we have
and following Christ" is what very few are put upon ;
but yet it is that, which every one ought to be provided
for. Now the best preparation for abandoning that,
wrhich cannot be kept without guilt, is to employ it in
nocently and Arirtuously, while we have it. It is not
Avealth, but the inordinate love of wealth, that justifies
the comparison of the camel and the needle's eye : for
how small is the appearance, that a sordid wretch, who
cannot find in his heart to spare a part of his superflui
ties to pious or charitable uses, will be brought to sac
rifice the whole even of his necessaries, to God and a
good conscience ? " Using this world" therefore, " as
not abusing it," (1 Cor. vii. 31;) a constant thankful
sense of all we have being lent us from above ; enjoying
it with modesty and meekness ; dedicating a portion of
it to the service ofthe great Proprietor; consulting the
honour and dignity of his service, the decency and
beauty of his house; laying out our pains and our pos
sessions upon public benefactions, for increase of arts
and sciences and honest industry; and studying to
render the talents intrusted with us the most instru
mental that may be to the benefit of others : these dis
positions and actions are a good step towards being well
content, nay glad, to purchase a distant treasure in
heaven, with a surrender of all our substance upon
earth. Let those, then, who are desirous to imitate these
apostles in leaving all and following Christ, be careful
especially to imitate that first circumstance, of staying
till he call them. But call them he does not, till all
things are so ordered, that no relation or capacity
where they stand, no duty or benefit justly expected
from them, shall come under a necessity of remaining
unsatisfied, by means of such a choice.
Now this being a case, which happens much sel-
domer than men are aware ; it shall suffice for us, and
for Christians in general, to use what the bounty of
God hath given us conscientiously ; to promote, and as
.we can, be liberal and rich in pious and good works';

doubtful in thy Son's resurrection ; grant us so
perfectly, and without all doubt, to believe in
thy Son Jesus Christ, that our faith in thy sight
may never be reproved. Hear us, O Lord,
through the same Jesus Christ ; to whom, with
thee and the Holy Ghost, be all honour and
glory, now and for evermore. Amen.
not to be guilty of any evil thing for the greatest advan
tage ; if our dearest enjoyments cannot be preserved
with innocence, to give them up cheerfully ; and, how
lpw soever reduced, to take every appointment of the
divine Providence patiently and contentedly ; trusting
to God for the present supplies, and for a future reward.
This is truly " to give ourselves up obediently to fulfil
his holy commandments :" and they who thus pass
" through things temporal, shall not fail in thc end of
things eternal : through Jesus Christ our Lord." Amen.
DEAN STANHOPE.
(29.) Called also Didymus, which, according to both
the Greek and Syriack sense of his name, signifies a
twin : as Thomas also doth amongst the Hebrews. It
being customary with the Jews when travelling into
foreign countries, or familiarly conversing with Greeks
and Romans, to assume to themselves a Greek, or a
Latin name, of great affinity, and sometimes of tlie very
same signification, with that of their own country. Nelson.
This festival is kept in honour of the memory of St.
Thomas, one of our Saviour's twelve disciples. His
lineage and extraction is no where recorded in Scrip
ture ; though it is very probable he was by nation a
Galilean, and it is certain that he Avas by profession a
fisherman, and for some time partner with Peter. John
xxi. 2. He appeared very zealous in attending on the
person of his Master ; for, Avhen the rest of the disciples
dissuaded Christ from going again into Judea, lest the
JeAvs shonld stone him, (John xi. 8,) St. Thomas de
clares his Avillingness to go and die there, v. 16. In
deed his faith was but sIoav in returning after our Sa
viour's crucifixion, so that he could, not very soon credit
the report of his resurrection, (John xx. 25 ;) but when
our Saviour indulged him the liberty of seeing and
handling his yet fresh wounds, which he received upon
the cross, he made amends for all, by his noble confess
ion, not only of the truth of Christ's resurrection, but
of his divinity likewise. John xx. 28. After Christ's
ascension, Thomas's apostleship was exercised in
preaching the Gospel to the Parthians. Nazianen
says, that he travelled in his preaching as far as India.
St. Chrysostem intimates his preaching in Ethiopia,
when, speaking of St. Thomas, he says, "And Thomas
has whitened the Ethiopeans." Theodoret attributes
the conversion of other nations to him, as of the Per
sians and Medes ; and asserts that he preached among
the Indian Brachmans. And indeed relations of travel
lers into India (since in the last ages commerce has
been established there) do confirm, that there is a tra
dition among the Indians of St. Thomas's "preaching
among them. His martyrdom is reported to have hap
pened in India, occasioned by the Brachmans, the In
dian priests, who hated him for Ms preaching the Gos-

The Epistle. Ephes. ii. 19.
NOW therefore ye are no more strangers
and foreigners, but fellow-citizens with the

are

saints, and of the household of God ; and
built upon the foundation of the Apostles and

SAINT THOMAS THE APOSTLE. 231
Prophets, Jesus Christ himself being the chief
corner-stone ; in whom all the building, fitly
framed together, groweth unto- an holy temple
in the Lord : in whom ye also are builded to
gether for an habitation of God, through the
Spirit. (31.)

pel, and therefore stirred up some of the rabble of sol
diers to murder him. Dr. Nicholls.
Because St. Thomas's preaching was chiefly among
the Gentiles, many of whom he turned from the dark
ness of Paganism to the light of Christianity, and from
the power of Satan unto God ; therefore the Church
hath selected the portion of Scripture appointed for this
day's Epistle. Dr. Hole.
The Gospel for the day gives us a particular account
of the proof afforded to St. Thomas of our Lord^s resur
rection. His day seems to have been placed next to St.
Andrew's, not because he was the second that believed
Jesus to be the Messiah, but the last that believed his
resurrection : of which though he was at first the most
doubtful, yet he had afterwards the greatest evidence
of its truth; which the Church recommends to our
meditation at this season, as a fit preparative to our
Lord's nativity. For unless we believe with St. Thom
as, that the same Jesus, whose 'birth we immediately
afterwards commemorate, is the very Christ, "our
Lord and our God ;" neither his birth, death, nor resur
rection will avail us any thing. Wheatly.
St. Andrew's day was for; the apostles' office : and
this next day in order of the year, to shew the success
and the exercise of their office. Bp. Overall.
(30.) See John xx. 26, &c. St. Thomas's doubting
occasioned our Saviour to give the. most convincing
proof of his being truly risen from the dead ; and con
sequently it greatly confirmed the faith of his disciples
in a crucified Saviour. Dr. Bennet.
(31.) Because union gains strength, and stability is
founded upon union, the apostle leads us in this Epistle
to consider the unity of tbe Church, which he saith, is
"a building so fitly framed together in Christ, as to
grow unto an holy temple in the Lord :" meaning, that,
as the temple of old was but one, so all believers to
gether make up but one temple of the Lord; and that
Jews and Gentiles, however distant they were formerly,
are now so closely united, and knit together in Christ,
as to constitute one Christian church, to which they all
belong, and in which they are to adore and worship
God together.
Now this unity of the Church consists, 1. In the
unity of the head, which is Christ : for as the Church
is said to be " one body," (Eph. iv. 4,) so is Christ said
to be the " one head" of that body. Col. i. 18. For as
though a body may have many members, yet, being all
joined to one head, they are but one body : even so the
Church may consist of many congregations ; but, having
but one head, they all make but one Church, united to
Christ as the head, and to one another as members.
Rom. xii. 4, 5. In which the apostle tells us, there is
but one Lord to direct and govern it. Eph. iv. 5.
Secondly, the unity of the Church consists likewise
in the unity of the Spirit : " There is one body and one

Spirit :" for, as one body hath but one soul to quicken
and enliven it, so the Church is animated and actuated
by one Spirit, even the holy Spirit of God, who is in it
by his presence, over it by his power, and through it
by his providence : so we read, " By one Spirit are Ave
all received into one body, and made all to drink of one
Spirit." 1 Cor. xii. 13.
Thirdly, the Church is one by an unity of faith : there
being but "one faith," or "form of sound words,"
professed in it, (Eph. iv. 5 :) such, for instance, is the
Apostles' Creed, which contains all the fundamental
points of doctrine necessary to be believed in order to
salvation, and is that one " faith once delivered unto the
saints," of which we are required to " hold fast the pro
fession without wavering." Jude ver. 3; Heb. x. 23.
And when all the members of the Church consent and
agree in this harmony of doctrine, then are they one by
an unity of faith.
Fourthly, the Church is one by the unity of the sa
craments, which are the bond or ligaments to hold all
the parts of it together : " There is one baptism," saith
the apostle, (Eph. iv. 5 ;) "by which we are all bap
tized into one body ; whether we be Jews or Gentiles,
bond or free, male or female, we are all one in Christ
Jesus." Gal. iii. 28. And, "we being many are one
bread and one body, eating the same spiritual meat, and
drinking the same spiritual drink." By which we are
united together in one fellowship and communion.
And lastly, the Church is here said to be one, by the
unity ofthe foundation; being "built upon the founda
tion of the apostles and prophets, Jesus Christ himself
being the chief corner stone." For, as a house built
upon one foundation, though it may have many rooms
and apartments, is but one house ; so the Church, being-
built upon one foundation, though it may have many
congregations for the convenience of worship and disci
pline, is yet but one Church : in wliich " we also are
builded together for an habitation of God through the
spirit :" that is, being thus united in Christ, we are
built up as so many temples of God, in which he is
pleased to reside as an inhabitant, and to communicate
the influences of his grace and presence by his Holy
Spirit. From this unity of the Church let us learn to uiiite in
its worship and service, and with one mind and one
mouth glorify God in it together. Christ having given
us "first apostles, then prophets, then pastors and
teachers, for the edifying of his Church in love," and
the building of us up in our most holy faith; let us all
join and build upon that foundation, still " keeping tlie
unity of the Spirit in the bond of peace," till v\e all
come in the unity of faith, and of the knowledge of the
Son of God, to a perfect man, unto the measure of the
stature of the fulness of Christ, which God grant for
his Son's sake. Amen. Dr. Hole.

232

SAINT THOMAS THE APOSTLE.

The Gospel. St. John. xx. 24.
THOMAS, one of the twelve, called Didy
mus, was not with them when Jesus came.
The other disciples therefore said unto him,
We have seen the Lord. But he said unto
them, Except I shall see in his hands the print
of the nails, and put my finger into the print
of the nails, and thrust my hand into his side,
I will not believe. And after eight days,
again his disciples were within, and Thomas
with them : Then came Jesus, the doors being
shut, and stood in the midst, and said, Peace
be unto you. Then said he to Thomas, Reach
(32.) Much improvement may result from the Gospel
of this day, if we endeavour to fix upon our minds re
flexions like those that follow.
1. That men would observe the immediate occasion
of St. Thomas's falling into this unbelief; which was
his absence from the rest of the apostles, when -Christ
appeared to them. It seems most likely that those as
semblies, held secretly for fear of the JeAvs, were al
ways employed to religious purposes. And, from the
advantage which Thomas lost by not being there, wc
may and ought to take warning against the neglect of
God's publick worship.
2. From the Instance before us I would briefly take
notice, what benefits and uses are to be made of the
faults and failings Of eminent persons, recorded in Scrip
ture. When these apostles do so fully and freely trans
mit to all future ages such blots as thc denial of St.
Peter, tlie unbelief of St. Thomas, the fears, and cow
ardice, and heaviness, of all their brethren ; this may
satisfy'us that they were men of integrity ; that it was
not their study to magnify themselves, or to impose
upon the world, or promote any thing but the very
truth. For a private design would have tempted them
to disguise, and excuse, and conceal, any blemishes in
their own characters. And therefore this frankness is
a great motive to our belief of their writings; since
them, who would not dissemble, when their own credit
lay at stake, wc have no reason to suppose false in
other matters.
Again, these spots in the very saints themselves
teach us, that no mere man whatsoever is in all points
so perfect, that we should rest upon his example, or
blindly make his behaviour the rule of our own : that
the law of God is the only true standard of our actions :
and that even the best of men, when weighed in this
balance, have been found wanting. Consequently, that
this consideration should make us humble and meek ;
especially, since most of us have so unequal a mixture,
so many more and greater vices, for an allay and cm-
basement to our so many less or feAver virtues.
And therefore, thirdly, this should inspire great ten
derness and caution, how we presume to censure afid
judge others. But, above all, it should hinder our
taking upon us to determine any thing concerning their
spiritual and future state, upon the account of any very

hither thy finger, and behold my hands ; and
reach hither thy hand, and thrust it into my
side ; and be not faithless, but believing. And
Thomas answered and said unto him, My
Lord, and my God. Jesus saith unto him,
Thomas, because thou hast seen me, thou
hast believed ; blessed are they that haye
not seen, and yet have believed. And
many other signs truly did Jesus in the pre
sence of his disciples, which are not written
in this book. But these are written, that
ye might believe that Jesus is the Christ, the
Son of God : and that believing, ye might have
life through his name. (32.)
ill action, which appears to us, or which in reality
hath been done by them. For, if prophets, if apostles,
if other shining lights, Avho are now so many " suns in
the kingdom of heaven," have had these misfortunes ;
and yet, by the grace of God, and their own better con
sideration, have recovered their station, and come
forth, like the morning light, with double lustre, after
darkness and error ; who are we, that we should set
bounds to the grace of God, or despair even of the
worst of our brethren ?
Lastly, let us observe the success of the means used
by our Lord, for removing Thomas's unbelief, expres- "
sed in the 28th verse. And " Thomas answered and
said unto him, My Lord, and my God." I call this
the noblest confession ; because the catholick interpre
ters of Scripture have understood by it, that St. Thom
as did not only recognize Jesus for the Messiah, the
very same Lord, to whom he had been a servant and
companion during the space of his ministry ; but that
he moreover owned his divine nature, and drew thc
consequence to himself, which St. Paul did afterwards
to the Romans, "That the resurrection of Jesus from
the dead, and the power he" exerted in it, "did"
abundantly " declare him to be the very Son of God."
(Rom. i. 4.) Accordingly, the original here is in terms
so strict, and with such an addition ofthe Greek arti
cle, as the very hereticks and enemies of the truth con
fess to be a character of the word God being taken in
its proper and natural sense, and intended ofthe "only
true God." And indeed, when they go about to make
these words a note of admiration only, they do not
leave them a sufficient force for expressing Thomas's
conviction. For expressions of wonder, though they
properly speak astonishment and surprise, yet they do
not always imply belief; and may therefore import the
strangeness, without inferring the truth, of the thing.
But our Lord (you see in the next words) accepts this,
as a full and sufficient declaration of assent : " Thomas,
because thou hast seen, thou hast believed." And to
make it thus, we must allow that paraphrase, which
some ancient translations supply it with, by reading,
" Thou art my Lord, thou art my God :" which is but
in effect to say, what our Saviour hath before pronounc
ed concerning himself; that the truth of those declara
tions was now apparent, " Destroy " this temple, and

SAINT STEPHEN'S DAY.

233

Saint Stephen's Day. (33.)
The Collect.
GRANT, O Lord, that in all our sufferings
here upon earth, for the testimony of thy truth,
we may steadfastly look up to heaven, and by
faith,behold the glory thatshall be revealed ; and
in three days I will raise it up. No man taketh my
life from me, but I lay it down of myself : I have pow
er to lay it down, and I have power to take it up again."
(John ii. 19 ; x. 18.) Now no mere man can do
these things ; none but God can have.that power. So
mighty, so sudden a change do we find in this apostle ;
that the person, whom so lately he could not be prevailed
upon to think otherwise of, than as a dead man ; lost
to all hopes, all possibility of returning ; he now adores
and admires, as the almighty and the eA^er-living God.
From hence let every disciple of Jesus learn, with
all becoming reverence, to contemplate this resurrec
tion of our Lord, and to adore the glories and the won
ders of him and it. Let us take all possible care, to
confirm ourselves in the assured belief of this, and of
all other mysteries of the Christian faith. Let us ob
serve, and be thankful for, the wisdom and goodness
of our God and Saviour, who converted the failings of
an eminent servant, to such excellent advantage ; that
not only his own mind was better established from his
own doubts ; but that gainsayers should be more ef
fectually put to silence by them, and out of his weak
ness all succeeding believers should be made strong.
Let us again, with St. Thomas, be ready to lay aside
all our scruples upon sufficient conviction ; and zealous
to make some amends by our after-acts, for any offence,
which those scruples might have given, while we en
tertained them. Above all, let us beg the grace and
assistance of the holy Spirit of God, to keep us always
in that sincere, teachable, meek disposition of soul :
and likewise in that due regard and observance of all
virtues and good works, agreeable to the principles v\re
profess, " that our faith in his sight may never be re
proved." But that, from a perfect and active belief
in his Son Jesus Christ here, we may be at length re
ceived to the sight and ravishing enjoyment of him ;
and be, and live, and reign, with our dear Lord for
ever in the heavens. Which God of his infinite mercy
grant, for the same Jesus Christ's sake. Amen.
Dean Stanhope.
(33.) The holy Scriptures give us no particular ac
count either of the country or kindred of St. Stephen ;
that he was a Jew is unquestionable, since he owns
this in his apology to the people; but whether he Avas
born at Jerusalem, or. among the dispersed in the Gen
tile provinces, is impossible to determine. The ancient
fathers reckoned him among the seventy disciples ; and
indeed his admirable knowledge of the Christian doc
trine, and his singular ability in proving Jesus to be
the Messias, argue him to have been trained up under
our Saviour's immediate instructions for some consid
erable time. The Scriptures describe him, (Acts vi. 5.)
as a man full of faith and the Holy Ghost ; which imply
that he had great zeal and piety, that he was endowed

being filled with the Holy Ghost, may learn
to love and bless our persecutors, by the ex
ample of thy first martyr Saint Stephen, who
prayed for his murderers to thee, O blessed
Jesus, who standest at the right hand of God,
to succour all those who suffer for thee, our
only Mediator and Advocate. Amen.
with extraordinary measures of that divine spirit which
was lately shed upon the Church, and thereby pecu
liarly qualified for that place of trust and honour to
which he was appointed.
For very soon after our Lord's ascension, the great
increase of believers, and access of money to the com
mon fund for the relief of their poor, made the institu
tion of another order of men in the Christian Church
highly necessary ; the Hellenists, (who were Jews by
religion, but Greeks by descent) having complained that
in this distribution of public money, an undue prefer
ence was given to the Hebrew widows, whilst theirs
were wholly neglected. The apostles therefore being
willing to prevent all such partiality for the future, and
yet being unable to superintend the daily ministration
themselves, having affairs of much greater importance
on their hands, called the Church together, and hav
ing ordered them to single out seven men of great re
pute for their wisdom and prudence, as well as spirit
ual endowments, to be chosen stewards of the public
stock, these they ordained to the office of deacons, by
the solemnity of prayers and imposition of hands. Tlie
names of these persons were Stephen, Philip, Procho-
rus, Nicanor, Timon, Parmenas, and Nicholas ; but
the most of all for the gifts and graces pf the Holy
Spirit was Stephen. For he preached the Gospel with
a noble courage and undaunted resolution, and confirm
ed it by so many great and unquestionable miracles,
that the Christian religion gained ground abundantly,
and great numbers of the Jewish priests themselves
laid aside their prejudices, and embraced the Gospel.
This signal success of St. Stephen, however, awak
ened the malice of his adversaries to procure some
members of the most learned synagogues then in Jeru
salem to dispute Avith them : but when they found their
disputants baffled, and unable to withstand the forces
of those arguments which the divine wisdom inspired
him with, they betook themselves to vile practices ;
and having procured men of profligate characters to
accuse him of blasphemy against Moses, and against
God, they caused him to be apprehended, and in a most
tumultuous manner brought him before the Sanhedrim,
in order to obtain a formal sentence of condemnation
against him.
Whilst he stood before the council, the judges and
all the people then present beheld a lustre and radiancy
in his countenance, like the appearance of an angel ;
and when he was indulged the liberty of speech, he
endeavoured in a A-ery grave and severe oration, not
only to vindicate himself from the imputation of blas
phemy, but by an historical deduction of the most mem
orable events that had happened in the Jewish nation,
from the time of Abraham to the reign of Solomon ; he
undertook to shew, " That religion was not confined to

J34

SAINT STEPHEN'S DAY.

ff Then shall follow the Collect of the Nativity, which
shall be said continually until New-Fear's Eve.
For the Epistle. Acts vii. 55.
STEPHEN, being full of the Holy Ghost,
looked up steadfastly into heaven, and saw the
glory of God^ and Jesus standing on the right
hand of God; and said, Behold, I see the
heavens opened, and the Son of man standing
on the right hand of God. Then they cried
the holy land, or the temple service, that the law for
which they expressed so vehement a zeal, was unable
to contain mankind within the bounds of their duty ;
that as their forefathers Avere all along a stubborn and
rebellious people, and grievous persecutors ofthe pro
phets Avho were sent to foretell the coming of the Mes
siah, so were they themselves a wicked and perverse
generation, who in all things had equalled, but in one
thing had surpassed the impiety of their ancestors, Ariz.
that contrary to that laAV which had been delivered to
them by the ministry of angels, they had betrayed and
murdered that very person who was sent into the world
to fulfil it."
These last words, which were but too true, incensed
the Jews to such a degree, that preventing the applica
tion which St. Stephen intended to make, they fell upon
him with the utmost expressions of rage and fury ;
whilst he regardless of their resentment, fixed his eyes
and thoughts upon heaven, and saw the glory of God,
and Jesus standing at the right hand qf God / the affirm
ing whereof so enraged the Jews, that raising a terri
ble clamour, and stopping their ears against all cries
for mercy, they unanimously rushed upon Mm, drag
ged him out of the city, and there stoned him to death ;
whilst the holy saint was upon his knees recommend
ing his soul to God, and praying for his murderers,
that the guilt of Ms death might not be laid to their
charge ; and in tMs manner copying the example of his
blessed master, he fell asleep. So soft a pilloW is death
to the good man, who leaves the world as quietly as a
weary labourer goes to rest.
His body was decently interred by certain devout
men, who, from a sense of the loss of so pious a man,
made great lamentation for him. The precise time of
his martyrdom is not agreed upon, some place it about
eight months after our Lord's death ; some only four
months ; while others make it seven years ; but the
most probable conjecture is, that it was about eleven
months after that tragical event. It is the general
opinion that St. Stephen was a young man ; and eccle
siastical history informs us, that the place where he
suffered had afterwards a stately church built upon it
by the empress Eudocia, wife to Theodocius. G. Naeeson.
Of the Collect for this day it may be particularly
noted, that, as the Church offers up some of her Collects
directly to the second Person of the Trinity, so one of
them is this for St. Stephen's day, and very properly :
for as St. Stephen in the midst of his martyrdom pray
ed to Jesus, saying, "Lord Jesus, receive my spirit,"

out with a loud voice, and stopped their ears.
and ran upon him with one accord, and cast
him out of the city, and stoned him : and the
witnesses laid down their* clothes at a young
man's feet, whose name was Saul. And they
stoned Stephen, calling upon God, and saying,
Lord Jesus, receive my spirit. * And he kneel
ed down, and cried with a loud voice, Lord,
lay not this sin to their charge. And when he
had said this, he fell asleep. (34.)
and, " Lord, lay not this sin to their charge ;" so the
Church, in imitation of this blessed proto-martyr,
upon his day calls upon the Lord Jesus also, desiring
of him such a spirit as that of St. Stephen, to love and
pray for our enemies, AAiiich is that heroical and trans
cendent virtue, which is peculiar to the Christian re
ligion. Bp. Sparrow.
The Collect reminds us both of the sufferings and the
virtues of St. Stephen. The Epistle, out of Avhich the
Collect was taken, calls the same thing to our remem
brance and imitation. The Gospel, which contains our
Saviour's prophecy of the sad fate and destruction of
Jerusalem, acquaints us with many more that drank
of St. Stephen's bitter cup, and were put to death by
stoning ; which occasioned the Church's selection of
this portion of Scripture to be read on this day ; in
which we arc told of Jerusalem's killing the prophets,
and stoning them that were sent to it, and of the sad
consequences that ensued thereupon ; for it brought
that utter ruin and destruction upon the city, as not to
have one stone left upoii another. Dr. Hole.
(34.) In the circumstances of the heroick action here
described, it is easy to discover a variety of matter,
conducing much to the honour of the saint now com
memorated, and to the edification of every pious
Christian. 1 . We have here the great mercy and goodness of
God, in vouchsafing to St. Stephen such extraordina
ry measures of his grace, such a comfortable and de
lightful prospect of the glories of heaven, to sustain
and fortify him, in the conflicts of his approaching death,
for the sake of his blessed Son. And this is contained
in the 55th and 56th verses.
2. We have likewise thc steadfastness and vigour of
St. Stephen's faith, in committing his soul to Jesus, at
his last minutes : (Acts vii. 59 :) an action, which does
evidently imply a firm belief, 1. That Ms soul was a
substance distinct from his body ; 2. That it should not
die with, but continue to exist when separated from,
the body ; 3. That the same Jesus, whom he had ac
knowledged to be very man, is, likewise very God:
one able to hear and grant this prayer, and to preserve
the souls commended to" his protection and care. And,
4. That the spirits received by him, are in a state of
safety and happiness.
3. Here is an admirable pattern of meekness and
charity; (ver. 60 ;) of tender compassion for them, who
have none for us ; and of forgiving our bitterest and
most bloody enemies ; even then, when, if ever, our
angry resentments might seem allowable. For all this

SAINT STEPHEN'S DAY.

235

The Gospel. St, Matt, xxiii. 34.
BEHOLD, I send unto you prophets, and
wise men, and scribes ; and some of them ye
shall kill and crucify ; and some of them shall
ye scourge, in your synagogues, and persecute
them from city to city ; that upon you may
come all the righteous blood shed upon the
earth, from the blood of righteous Abel, unto
the blood of Zacharias, son of Barachias, whom
ye slew between the temple and the altar.
Verily I say unto you, All these things shall
come upon this generation. O Jerusalem, Je
rusalem, thou that killest the prophets, and
stonest them which are sent unto thee ; how
is the result of St. Stephen's praying, that the guilt of
his death might not be charged to the men, who most
wrongfully inflicted it ; doing this, at the very instant
of their executing their malice, and adding to his ago
nies : and persevering in this invincible charity to his
last breath, as if God's mercy to these hardened wretch
es were the thing, which of all others, he was most
concerned to intreat, with the dying accents of a tongue
to speak no more. Thus not only imitating that bless
ed Lord, for whom he was content to be so barbarously
murdered, but, by his example, confirming the truth
of St. Paul's assertion, that, " though a man have all
faith, so that he could remove mountains, and though
he give his body to be burned, and have not charity,
it profiteth him nothing." (l Cor. viii. 2, 3.)
If we hope in earnest to attain St. Stephen's happi
ness, we should rather make his virtues than his vision
our pattern ; and provided we have but the former,
the matter is not great if God do not allow us the lat
ter. Let us therefore make the right improvement of
having this eminent saint in remembrance, and en
deavour, as well as pray, that our minds may be
brought to Ms holy frame. So that in all our afflic
tions, but especially in any to which it shall please
God to call us for " the testimony of his truth, we may
steadfastly look up to heaven, and by faith behold the
glory which shall be revealed ; and, being filled with
the Holy Ghost," whose necessary graces are never
wanting to any who diligently seek and use them,
" may" attain to that eminent instance of charity, to
" love and bless our persecutors." Thus shall we find
the help and favour of him " who standeth at the right
hand of" God, to succour all them who suffer for him ;"
and who, if not appointed to suffer for, yet do their
utmost to live and die in, his true faith and fear, the
" blessed Jesus, our only mediator and advocate."
Dean Stanhope.
(35.) St. John the Evangelist was by birth a Galile
an, the son of Zebedee and Salome ; his elder brother
was James, not he who was surnamed " the Just,"
and who was the brother of our Lord, (Matt. xiii. 55 ;
Gal. i. 10,) and the Son of Alpheus. Mark iii. 18. He,
and his brother James, were named by our Saviour
" the sons of thunder," (Mark iii. 17,) for their pe-

often would I have gathered thy children to
gether, even as a hen gathereth her chickens
under her wings, and ye would not ! Behold,
your house is left unto you desolate. For I
say unto you, Ye shall not, see me henceforth,
till ye shall say, Blessed is he that cometh in
the name of the Lord.

Saint John the Evangelist's Day. (35.)
The Collect.
MERCIFUL Lord, we beseech thee to cast
thy bright beams of light upon thy Church,
that it being instructed by the doctrine of thy
culiar zeal and fervency for Ms honour, which we see
manifested in St. John's sedulous assertion of our Lord's
divinity. He was the most beloved by our Saviour of
all his disciples. John xiii. 23. After staying some
time with the blessed Virgin in his liouse at Jerusalem,-
to whose care by our Saviour she was committed, (John
xix. 27,) probably till her death ; he then travelled to
preach the Gospel in Asia ; but some say she accom
panied him to Ephesus. But hoAvever, that he preach-
ed^in Asia Minor, the best writers of antiquity allpw,
and he was probably the founder of the seven churches,
Ephesus, Smyrna, &c. mentioned in his Apocalypse.
Rev. i. 4. From Ephesus he was carried prisoner to
Rome, upon account of the doctrine he taught, some
think, from a malicious accusation of Ebion, others of
Apollonius ; and this in the year of Christ 92. There
he was condemned to be thrown into a cauldron of boil
ing oil, but, being miraculously preserved, came out
from thence alive. Afterwards he was banished into
the island of Patmos, one of the Sporades, where he
Avrote his Revelation. He was afterwards by Nero the
Emperor recalled from his banishment, and then re
turned to Ephesus, where he reclaimed a young man,
Ms former convert, relapsed into a dissolute course of
life. He wrote Ms three Epistles to confute the heresy*
of Basilides, and other hereticks, who denied the di
vinity of our Saviour. Last of all he wrote his Gospel,
to supply the omissions of the other Evangelists, some
few years before his death. He survived till the reign
of Trajan, and died above ninety years of age.
Dr. Nicholls.
We celebrate this day the memory of St. John the
Evangelist, who, being Christ's " beloved disciple," or
"the disciple whom Jesus loved," that leaned on his
bosom, and was admitted to the more private passages
of his life, fitly accompanies the festival of our Lord's
nativity. The Collect for the day beseeches God's grace upon
his Church, that it may duly profit by the doctrine of
this blessed Apostle and E vangelist. The Epistle con
tains the matter, the reason, and the end of his writing
his Epistles, which were all designed for the good and
benefit of the Church. The Gospel, after mentioning
our Lord's final charge to St. Peter, records a reinark-
38

236

SAINT JOHN THE EVANGELIST'S DAY.

blessed Apostle and Evangelist St. John, may
so walk in the light of thy truth, that it may at
length attain to everlasting life, through Jesus
Christ our Lord. Amen.
The Epistle. 1 John i. 1 .
THAT which was from the beginning,
which we have heard, which we have seen
with our eyes, which we have looked upon,
and our hands have handled of the word of
life ; (for the life was manifested, and we have
seen it, and bear witness, and show unto you
that eternal life which was with the Father,
and was manifested unto us ;) that which we
have seen and heard, declare we unto you, that
ye also may have fellowship with us; and
truly our fellowship is with the Father, and
with his Son Jesus Christ. And these things
write we unto you, that your joy may be full.
This then is the message which we have heard
of him, and declare unto you, that God is light,
and in him is no darkness at all. If we say
that we have fellowship with him, and walk
in darkness, we lie, and do not the truth : But
if we walk in the light, as he is in the light,
we have fellowship one with another, and the
blood of Jesus Christ his Son cleanseth us from
all sin. If we say that we have no sin, we de-
able conversation that passed between our Saviour and
him concerning St. John, in which our Saviour ob
scurely intimated, that the disciple should not die till the
dissolution ofthe Jewish polity, a prophecy which his
tory records to have been punctually fulfilled. This
conversation is followed by a declaration concerning the
truth of the Gospel written by the apostle.
Dr. Hole, Dean Stanhope, Shepherd.
¦» (36.) Let the considerations, arising from this pas
sage of Scripture, be so laid together, that the result of
them all may be that fulness of a solid and well ground
ed joy, which the apostle of this day designed the words,
from whence they have been taken, should diffuse,
through every soul that receives them. Let us hold in
highest estimation that privilege, which is indeed ines
timable : the mystical union with God the Father and
his blessed Son ; the most valuable ingredient of a be
liever's both present and future happiness, and there
fore the best ingredient of his present, because the ear
nest and undoubted pledge of his future and eternal.
But let us consider withal, that to be united to God
supposes a likeness to him, in all those excellencies that
are imitable by creatures : and in all those proportions
to which such creatures, as we, can raise our poor im
perfect and still sinful selves : for such, we must re
member, we yet are, even after our most sincere, our
most successful endeavours to be holy. And therefore,
as we must not presume upon the promises and love of

ceive ourselves, and the truth is not in us. If
we confess our sins, he is faithful and just to for
give us our sins, and to cleanse us from all un
righteousness. If we say that we have not
sinned, we make him a liar, and his Word is
not in us. (36.)
The Gospel. St. John xxi. 19.
JESUS said unto Peter, Follow me. Then
Peter turning about, seeth the disciple whom
Jesus loved, following, (which also leaned on
his breast at supper, and said, Lord, which is
he that betrayeth thee ?) Peter seeing him,
saith to Jesus, Lord, and what shall this man
do ? Jesus saith unto him, If I will that he
tarry till I come, what is that to thee ? Follow
thou me. Then went this saying abroad
among the brethren, that that disciple should
not die : yet Jesus said not unto him, He shall
not die : but, If I will that he tarry till I
come, what is that to thee ? This is the disci
ple which testifieth of these things, and wrote
these things, and we know that his testimony
is true. And there are also many other things
which Jesus did, the which, if they should be
written every one, I suppose that even the
world itself could not contain the books that
should be written. (37.)
God, " without cleansing ourselves from all filthiness of
flesh and spirit, and perfecting holiness in his fear :"
(2 Cor. vii. i :) so neither must we forget, that all our
cleanness is from " him, who hath washed us in his own
blood ;" (Rev. i. 5 ;) that humility, and taking shame
for our sins, and acknowledging our own unworthiness,
as they are most suitable to our circumstances, so are
they most for our advantage : there being no instance
which does more remarkably than this, of recommend
ing to the favour, and entitling to the mercy, of God,
make good that maxim of our blessed Master, " He
that exalteth himself shall be abased, and he that hum-
bleth himself shall be exalted." Luke xiv. 11.
DEAN STANHOPE.
(37.) From Christ's calling upon St. Peter and the
other disciples to leave all and follow him, we may
learn the great lesson of self-denial, and be encouraged
to follow him in the rough as well as the smoother ways
of our duty. To approve ourselves his disciples we
must be willing to accompany hiin in his sufferings, as
well as to partake of his glories ; and to follow Mm to
the cross, if we mean to follow him to a crown.
2. From Christ's checking St. Peter's curiosity
about the time and manner of St. John's death, we may
learn to avoid all idle and curious questions about mat
ters which concern not us to know. To all those busy
and inquisitive persons, who pry into things which do
not belong to them, the rebuke addressed by our Sa-

THE INNOCENTS' DAY.

237

The Innocents' Day. (38.)
The Collect.
O ALMIGHTY God, who out of the
mouths of babes and sucklings (39.) has or
dained strength, and madest infants to glorify
thee by their deaths: (40.) mortify and kill
all vices in us, and so strengthen us by thy
grace, that by the innocency of our lives, and
constancy of our faith even unto death, we
may glorify thy holy name, through Jesus
Christ our Lord. Amen.
For the Epistle. Rev. xvi. 1 .
I LOOKED, and lo, a lamb stood on the
viour to St. Peter is applicable, " What is that to thee ?
Follow thou ine."
3. This discourse may rectify the mistake about St.
John's death : for from that saying of our Saviour's,
" What if I will that he tarry till I come," there was a
common fame spread abroad, which obtained among the
antients, that he died not at all, but was translated.
Others from that report believed, that he only lay
asleep in the grave, and that he alone of all the apostles
was to live till Christ's second coming to judgment.
All which was without any foundation, for St. John
himself, in recording the matter, declared the sense of
our Saviour to be otherwise ; and the history of his
death in the days of Trajan, hath abundantly confuted
that mistake. Dr. Hole.
Lastly, the declaration, with whifih St. John con
cludes, concerning the truth of his Gospel, being as he
was our Lord's inseparable attendant and companion
during his ministry, is a solid foundation for our faith
and gratitude. Let us then thankfully receive the light,
Avith which it hath pleased God to enlighten the church
by the doctrine of this holy Apostle and Evangelist. Let
us bless him for the abundant evidence which he hath
given us to the truth of our holy religion and the excel
lencies of its divine Author. Let us study with dili
gence the most faithful records of his most holy life ;
and search for the treasures of wisdom in his heavenly
discourses. Let us improve, by what we do or may
know here, in holiness of conversation ; and wait with
patience and humble hope, for the ravishing discovery
of that hereafter, which as yet is unattainable. So shall
Ave pay true reverence to the memory of those saints,
by whose labours we have been instructed, when we at
once dwell upon their books, and live by their exam
ples : so, be sure to obtain the seasonable requests, in
which, Avith a charity large as his, whom we commem
orate this day, we beseech God " of Ms mercy so to
enlighten Ms church with the doctrine of this blessed^
Apostle and Evangelist," St. John, that every member
of it " may so walk in the light of his truth, as at length
to attain the light of everlasting life, through Jesus
Christ our Lord." Amen. Dean Stanhope.

mount Sion, and with him an hundred forty
and four thousand, having his Father's Name
written in their foreheads. And I heard a
voice from heaven, as the voice of many wa
ters, and as the voice of a great thunder : and I
heard the voice of harpers harping with their
harps : and they sung as it were a new song
before the throne, and before the four beasts,
and the elders : and no man could learn that
song, but the hundred and forty and four thous
and, which were redeemed from the earth.
These are they which were not defiled with wo
men, for they are virgins : these are they which
follow the Lamb whithersoever he goeth : these
were redeemed from among men, being the first-
fruits unto God, and to the Lamb. And in their
(38.) The Collect for this day reminds us, with au
allusion to the Sth Psalm, how God by means of little
children can promote his own glory ; and thence teach
es us to pray that we may glorify him by the mortifi
cation of our vices, by the innocency of our lives, and
the constancy of our faitli. The Epistle contains a
vision of St. John, wherein was represented to him
something of the glories of hea\ren and the felicities of a
future state ; of which, because suffering infants may
be partakers, as well as adult persons, the passage is
appointed to be read on the day of their remembrance.
The Gospel acquaints us with the manner of our Sa
viour's preservation from the ambitious rage and cru
elty of Herod ; who fearing the shaking of his throne
by the birth of a new-born King, sought to slay him in
his infancy, that he might secure himself in the king
dom. Dr. Hole.
(39.) The authors of this Collect followed the com
mon interpretation of Matt. xxi. 15, 16 ; and supposed
that the " babes and sucklings, out of Avhose mouths
God had perfected praise, or ordained strength," (Ps.
viii. 2,) were certain " young children," who cried in
the temple " Hosannah to the Son of David ;" and that
he caused himself and his only-begotten Son to be great
ly glorified thereby. The Church notices the passage
in this Collect ; not that the infants, murdered by
Herod, did with their mouths glorify God : but be
cause on this day, Avhen we commemorate the death
of so many infants slain for God's glory, the Church
was willing to observe another instance, wherein God's
glory was greatly promoted by such as have been sup
posed young children. Dr. Bennet.
(40.) The infants slain by Herod's command did
therefore glorify God by their deaths; because the
murder of them on account of the incarnation of our
Lord, whose life was principally intended to be taken
away, tended to the promotion of God's glory, inasmuch
as he secured the holy Jesus in a miraculous manner
from the rage of that tyrant, and thereby caused that
prophecy concerning our Saviour, " Out of Egypt have
I called my Son," to be exactly verified in our Saviour.
Hos. xi. 1. Matt. ii. 15. Dr, Bennet.

238

THE INNOCENTS' DAY.

mouth was found no guile ; for they are with
out fault before the throne of God. (41.)
The Gospel. St. Matt. ii. 13.
THE angel of the Lord appeareth to Joseph
in a dream, saying, Arise and take the young
child and his mother, and flee into Egypt, and
be thou there until I bring thee word ; for He
rod will seek the young child to 'destroy him.
When he arose, he took the young child and
his mother by night, and departed into Egypt ;
and was there until the death of Herod : that
it might be fulfilled which was spoken of the
Lord by the prophet, saying, Out of Egypt
(41.) In this passage we have a glimpse or imperfect
representation of the future joys and glories of heaven :
which are enough to quicken our appetite and desires
after them, though not to satisfy our curiosity about
them. " It doth not yet appear," saith St. John, " what
we shall be :" for "eye hath not seen, nor ear heard,
nor hath it entered into the heart of man to conceive,
what great things God hath prepared for them that
love and fear Mm ;" only we know that we shall be
" like him, for we shall see him as he is." 1 John iii.
2 ; 1 Cor. ii. 9. We shall live for ever in his presence,
and be delighted with the incessant praises and hallelu
jahs sung " to him that sitteth on the throne, and to the
Lamb for evermore." 2. We learn from this discourse
the qualifications of the persons that will be received
into those unspeakable joys. And they are such as
are "pure in heart," and keep themselves "unspotted
from the world ;" for heaven is the mansion of peace
and purity, where no discord or defilement enters. —
Again, they are such as are true followers of Christ
and " follow the Lamb wherever he goes ;" not declin
ing the ways of virtue for any difficulties they meet with
in them, but being faithful unto death, and " resisting
even unto blood, striving against sin." Dr. Hole.
The passage, thus proposed by the Church to our
meditations as the Epistle for this day, contains some
things not improperly applicable to those infants in par
ticular, whose barbarous murder by Herod was made
instrumental to the glory of him for whom they died.
For 4hey, in the most literal sense, "were not defiled"
with sensual pleasures, who left the world in " virgin"
innocence. They were most truly "redeemed from
among men," whose early translation to a state of bliss
and security preA'ented the hazards and temptations of
a corrupt age. They were, strictly speaking, " the
first fruits unto God and the Lamb," who began to shed
their blood, in the cause of a new-born Saviour, and
were the first fruits of the martyrs themselves. By
this earliest experiment of cruelty against his blessed
Son, it pleased God to demonstrate, how vain all future
attempts of his enemies should be, whose implacable and
bloody malice laboured to destroy this hated king of
the. Jews, either in his person or members: and that
such wicked designs should have no other issue, than
those of this day ; disappointment and vengeance to the
inhuman contrivers, happiness and reward to the inno-

have I called my son. Then Herod, when he
saw that he was mocked of the wise men, was
exceeding wroth, and sent forth, and slew all
the children that were in Bethlehem, and in
all the coasts thereof, from two years old and
under, according to the time which he had dil
igently inquired of the wise men. Then was
fulfilled that which was spoken by Jeremy the
prophet, saying, In Rama was there a voice
heard, lamentation, and weeping, and great
mourning, Rachel weeping for her children,
and would not be comforted, because they are
not. (42.)
cent sufferers, and increase of honour to the Person, in
whose cause they suffered. Thus Herod shortly after
lived and died a remarkable monument of the divine
justice, and perished by a complication of plagues, as
amazing as the unparalleled crimes, that drew down
upon him. Thus these tender plants, cut off in the
bud, sprang up again and flourished ; and bore such
fruits, as their circumstances were capable of; the con
fession of their blood, though not of their tongues : by
which they and their memory are blessed. And thus
the blessed Jesus, after sojourning in a strange country^,
returned to enlighten his own with that doctrine, which,
from the very first setting out of its author into the
world, was nourished with blood, grew under persecu
tions, and, by the fate attending it, proved, that to die
in its defence was not to lose a life, but to save it.
This is in truth the quickest and surest passage from
death unto life : from a life, in the midst of which we
are in death ; to a life, which is so indeed : life immor
tal, and full of gfory. To which God of his infinite
mercy bring us, for the sake of his dear Son and our
only Redeemer, Jesus Christ. Dean Stanhope.
(42.) We shall do well to improve and apply the cir
cumstances of this festival in the following manner.
1. The flight of the Son of God into Egypt, who was
able to preserve himself from danger, may teach us,
how lawfully we may flee from those dangers, Avhich
we cannot otherwise avoid. It is a thankless fortitude,
to offer our throat unto the knife. He, that came to die
for us, fled for his own preservation, and hath bid us
folio av him : " when they persecute you in one city, flee
to another." We have but the use of our lives, and we
are bound to husband them, to the best advantage of
God and his Church.
2. It was warrant enough for Joseph and Mary that
God commands them to flee ; yet so familiar is God
groAvn with his approved servants, that he gives them
the reason of his commanden flight : " for Herod will
seek the young child, to destroy him." What Avicked
men will do, what they would do, is known unto God
beforehand. He, that is so infinitely wise to know the
^designs of his enemies before they are, could as easily
prevent them, that they might not be ; but he lets them
run on in their own courses, that he may fetch glory to
himself out of their wickedness. Bp. Hall.
3. The dismal effects of Herod's ambition and rage

THE CONVERSION OF ST. PAUL.

239

The Conversion of Saint Paul. (43.)
The Collect.
0 GOD, who, through the preaching of the
blessed Apostle Saint Paul, hast caused the
light of the Gospel to shine throughout the
world ; grant, we beseech thee, that we, hav
ing his wonderful conversion in remembrance,
may show forth our thankfulness unto thee for
the same, by following the holy doctrine which
he taught, through Jesus Christ our Lord.
Amen.
should warn us always to behave ourselves with temper
and moderation. Especially that we do so, when our
enemies, or those that provoke us, lie at our mercy.
Greatness and wealth are apt to turn our heads : but the
effects of insolence to their brethren are never more de
plorable, then when men haA'e the temptation of power,
to crush those despised things that lie below them. Of
all persons, therefore, anger is least proper for princes,
who can scatter death and desolation with a word of their
mouths. And, in proportion, it must misbecome all su
periors to their inferiors : because this passion generally
spurs men on, to do the utmost they can do ; and men
are scarce ever very angry, without being very unjust.
It is fit then this unthinking, unruly evil, should be held
in with bit and bridle : and, the less any man's condition
restrains him, from making his resentment of tragical
consequence to others ; the severer restraint, and more
steady government, ought such a man to keep over
himself. , *
4 . The remembrance of Herod's disappointment should
quicken, and establish, our hope and faith in God. —
When dangers hem us in, and our " enemies on every
side thrust sore at us that we may fall," then let us call
to mind, that He, who rescued his own Son, can never
want means to deliver any son or servant of his, when
such deliverance is seasonable and proper. But tempo
ral deliverances are not always seasonable, not always
most beneficial. And therefore our chief and most earn
est desire should be, that we may find his assistance and
protection always at hand, to support us in our spirit
ual encounters. For let our present difficulties be what
they will, all will certainly be well at last, provided he
do but grant the petition offered up to him this day ;
that is, " So to mortify and kill all vices in us, that by
the innocency of our lives, and the constancy of our faitli
even unto death, we may glorify his holy name, through
Jesus Christ our Lord." Amen. Dean Stanhope.
(43.) This great apostle was born at Tarsus, the
chief city of Cilicia, a place remarkable for trade, and
where learning and good arts likewise eminently flour
ished. His being born here did not entitle him to the
privileges of a Roman citizen, as some have thought :
for it does not appear that Tarsus was a Roman colony
or Municipium ; it is most probable, that one of St.
Paul's ancestors had the right of the Roman city given
him in the civil wars, either between Csesar and Pom-
pey, or Augustus and Anthony ; at Avhich time the as
sistants, that had done the victor any considerable ser-

For the Epistle. Acts ix. 1.
AND Saul, yet breathing out threatenings
and slaughter against the disciples of the Lord,
went unto the High Priest, and desired of him
letters to Damascus to the synagogues, that if
he found any of this way, whether they were
men or women, he might bring them bound
unto Jerusalem. And as he journeyed, he
came near Damascus : and suddenly there
shined round about him a light from heaven.
And he fell to the earth, and heard a voice
saying unto him, Saul, Saul, why persecutest
vice, were rewarded with this privilege. Having laid
a foundation of human literature at Tarsus, he travel
led to Jerusalem, to study the Jewish divinity under
Gamaliel, one ofthe most celebrated rabbies of that age.
He joined himself to the sect of the Pharisees, a very
rigid order among the Jews at that time, remarkable
for their zeal, and for their tenaciousness of every the
least punctilio of the Mosaical ceremonies. This oc
casioned him to prosecute the Christians, whom he
thought to be heretical violators thereof, with a furious
severity ; and to run into the mad proceeding of those
cruel zealots who took away St. Stephen's life. Being
converted to Christianity after a very miraculous man
ner, he made amends for his former errors, by the
wonderful diligence of his labours in preaching the
Gospel ; for he propagated the Gospel of Christ through
out all Greece and the Lesser Asia, in Italy, Spain,
and Illyricum, establishing Christian Churches in the
principal towns thereof. Ancient writers affirm, that
he suffered martyrdom at Rome under Nero, at the
same time with St. Peter. The most probable reason
assigned for his condemnation was, his infecting sever
al Roman ladies with a foreign religion, as the Romans
used to call Christianity. Our apostle, for this pre
tended crime, being condemned to death, he, being a
Roman citizen, could not be crucified by the Roman
laws, as his colleague St. Peter was, and was there
fore beheaded by a great sword, which gave the occa
sion for Ms being pictured with such a sword in his
hand. Other writers give an account of his personage,
from the pictures I suppose they had seen of him. For
Eusebius writes, that the pictures of St. Peter and St.
Paul were kept by some of the Christians in his time.
St. Chrysostom says that he was of a low stature, but
three cubits Mgh. And Nicephorus describes him to be
of a little body, &c. Dr. Nichoees.
The Epistle for this day gives an account of the time,
manner, and other circumstances of St. Paul's conver
sion : shewing what he was before, and what he Avas
after it.
The Gospel is selected for the day, because St. Paul
Avas one of those, that forsook all wordly interests and
relations, to attend the work and business of his Sav
iour. And though he was not one of the twelve apos
tles, yet he had the honour of being an apostle in ex
traordinary, and of being immediately called in a way
peculiar to himself, as is shewn in the Epistle of the
day. Dr. Hole.

240 thou me ? And he said, who art thou, Lord ?
And the Lord said, I am Jesus whom thou
persecutest : It is hard for thee to kick against
the pricks. And he, trembling and astonish
ed, said, Lord, what wilt thou have me to do ?
And the Lord said unto him, Arise, and go
into the city, and it shall be told thee what thou
must do. And the men which journeyed
with him stood speechless, hearing a voice, but
seeing no man. And Saul arose from the
earth; and when his eyes were opened, he
saw no man : but they led him by the hand,
and brought him into Damascus. And he
was three days without sight, and neither did
eat nor drink. And there was a certain disci
ple at Damascus, named Ananias, and to him
said the Lord in a vision, Ananias : And he
said, Behold, I am here, Lord. And the Lord
said unto him, Arise, and go into the street
which is called Straight, and inquire in the
house of Judas for one called Saul, of Tarsus :
for behold, he prayeth, and hath seen in a
vision a man named Ananias, coming in, and
putting his hand on him, that he might receive
his sight. Then Ananias answered, Lord, I
have heard by many of this man, how much
evil he hath done to thy saints at Jerusalem :
and here he hath authority from the chief
(44.) The example before us furnishes a good rule,
for judging of our own, or of other people's zeal. It
shews the possibility of being under strong prepos
sessions, exceeding vehement for grievous errors, furi
ously bent against those of a different judgment, and
yet, that all this may be consistent with honesty and a
good meaning. And, ought we not to learn from hence
to enlarge our charity, by forbearing to censure even
our adversaries, nay even our persecutors, as wretches
lost to all integrity and conscience ? Such sentences are
too often barbarous and unjust, and, in St. Paul's case,
had been manifestly false. And doubtless Ave should
do more real service to God and our cause, by believing
the best, hoping almost against hope, pitying the igno
rance, patiently contending with the prejudices, and
praying for thc pardon and amendment of the faults and
furious oppositions, of contradictors and persecutors ;
than by rashly impleading their integrity, pronouncing
their intentions wicked, and accounting them all to be
the children of hypocrisy and hell.
2. But the same example, which persuades such ten
derness in judging others, is a very good argument for
being exceeding nice and severe in judging ourselves.
Men are too frequently imposed upon by specious ap
pearances of zeal ; and think thereby not only to ex
cuse, but even to sanctify, many unwarrantable actions.
Whereas, would they bring these to St. Paul's stand-

THE CONVERSION OF SAINT PAUL.

priests to bind all that call on thy name. But
the Lord said unto him, Go thy way : for he
is a chosen vessel unto me, to bear my Name
before the Gentiles, and kings, and the children
of Israel: For I will show him how great
things he must suffer for my Name's sake.
And Ananias went his way, and entered into
the house ; and putting his hands on him,
said, brother Saul, the Lord (even Jesus, that
appeared unto thee in the way as thou earnest)
hath sent me, that thou mightest receive thy
sight, and be filled with the Holy Ghost.
And immediately there fell from his eyes as it
had been scales ; and he received sight forth
with, and arose, and was baptized. And
when he had received meat, he was strength
ened. Then was Saul certain days with the
disciples which were at Damascus. And
straightway he preached Christ ih the syna
gogues, that he is the Son of God. But all
that heard him were amazed, and said, Is not
this he that destroyed them which called on
his Name in Jerusalem, and came hither for
that intent, that he might bring them bound
unto the chief priests ? But Saul increased the
more in strength, and confounded the Jews
which dwelt at Damascus, proving that this
is very Christ. (44.)
ard, the difference would soon be found between that,
which is really a zeal for God, and that, which affects
to pass for it. For, if men will not be brought fairly
to consider; if they stick pertinaciously to their point,
and refuse to submit to all methods of conviction ; if,
upon conviction, they do not effectually disengage
themselves from such prepossessions, as can no longer
be justified ; if the same affectionate and vigorous de
sires do not appear, in favour of truth lately discovered,
as were used to exert themselves for beloved and invete
rate errors : these persons have none of those marks to
shew, which proved St. Paul's sincerity ; and mistaken
zeal is too tender a name in such cases. And it ought
to be remembered that one, in much better circumstan
ces, who had no partiality or indirect ends to be sus
pected of, did yet style himself "blasphemer, injurious,
and chief of sinners," for even those very things,
which he did ignorantly, and " verily thought" him
self " obliged to do, against the name of Jesus of Naza
reth." Lastly, Let us admire and extol the wisdom of Al
mighty God, for the mighty advantages, which the
Christian religion received by the conversion of this
apostle in particular. For, (as an ancient father well
represents it,) "Who was Paul ? Once a persecutor,
but now a preacher, of Christ. And what made this
change ? Was he brought over ? Alas ! there was no-

THE CONVERSION
The Gospel. St. Matt. xix. 27.
PETER ansvv'ered, and said unto Jesus,
Behold, we have forsaken all and followed
thee; what shall we have therefore? And
Jesus said unto them, Verily I say unto you,
that ye which have followed me, in the regen
eration, when the Son of man shall sit in the
throne of his glory, ye also shall sit upon twelve
body disposed to bribe him to it. No, it was because
he saw Christ, was convinced, and worshipped, and was
caught up into heaven. He took his journey to Da
mascus, that he might persecute; and after three days
did there commence preacher. And with what power !
others, in matters concerning themselves, produce the
testimony of their own friends and retainers ; but I
produce a witness, Avho Avas once an enemy. And can
any doubt stick with you after this ? The evidence of
Peter and John are of great weight, it is true ; but a
man, disposed to be jealous, might object that these
were companions and servants. But can any one
question the truth of his evidence, who first was a profess
ed enemy to Jesus, and afterwards died for him ? I
have, for my part, always admired the wise manage
ment of the Holy Ghost on this occasion, in ordering
that the Epistles written by others should be few, but
Paul's, the late persecutor, no less than fourteen. Not
that Peter or John were inferior to Paul ; but because
his were more likely to persuade." And accordingly
we read, "All that heard him were amazed, and said,
Is not this he that destroyed them which called on this
name in Jerusalem, and came hither for that intent,
that he might bring them bound unto the chief priests?
But now he preachcth the faith which once he destroy
ed. And they glorified God in him." To the same
God let us also give glory, for ever and ever. Amen.
Dean Stanlwpe.
(45.) That " many who are first shall be last," ought
to be a warning to all those, who have had the happi
ness of instruction, imbibed good principles early, and
made proportionable improvements ; that they do not
depart from the way in which they have been trained,
nor suffer their latter end to be worse than their be
ginning. It should also prove an effectual prevention
to all those intemperate overvaluings of our own virtue ;
than which no other temptations are more likely to des
troy it, by betraying us into spiritual pride and secu
rity. How Avell aAvare was our great apostle of this
rock ? How careful to admonish others of the danger of
splitting upon it ? The vain confidences of his convert
ed Gentiles at Rome he takes down, with " Be not high
minded, but fear ; for if God spared not the natural
branches," the Jews, "take heed lest he also spare not
thee." Rom. xi. 20, 21. The falsely presumed inde-
fectibility of his Corinthians he confutes, from the ex
ample of God's dealings under the Old Testament;
and leaves this advice upon those who depend too far
upon the privileges of the New, " Let him that think-
eth he standeth take heed lest he fall." 1 Cor. x. 12.
His Philippians he instructs, that the " salvation" of a
Christian " is to be wrought out with fear and trem
bling," (Phil. ii. 12 ;) and therefore declares, that he

OF SAINT PAUL. 241
thrones, judging the twelve tribes of Israel.
And every one that hath forsaken houses, or
brethren, or sisters, or father, or mother, or
wife, or children, or lands, for my Name's
sake, shall receive an hundred fold, and shall
inherit everlasting life. But many that
are first shall be last, and the last shall be
first. (45.)
" counts not himself to have apprehended already," but
that, in order to it, he " kept on continually pressing
forward to the mark," (Phil. iii. 13, 14;) as being duly
sensible, that such only, who " continue faithful unto the
end," can have reasonable hopes of receiving " a crown
of life." Rev. ii. 10.
2. As our Lord's declaration, that " the last shall be
first," is a gracious intimation of mercy on God's part ;
so is the example insisted on from it a good direction,
what is fit and necessary on our part, in order to such
advancement. That very large abatements in the ac
count of past faults, and liberal alloAvances for passions,
and infirmities, and mistakes, are made by our great
Master and Judge, men are forward enough to infer,
from the example of St. Paul : and they so far reason
justly. But then they would do well to proceed a step
or two farther ; and to observe, from the same exam
ple, to what sort of persons such marvellous grace is
extended : that they are such, as he Avas. They that
bewail and forsake their past faults ; that see, and are
humbled with a sense of them ; that conflict with, and, to
the best of their ability, subdue their passions and in
firmities. Hence again we learn, that late penitents,
when truly and effectually such, will double their dili
gence, fetch up the time they have lost, and by an un
common piety and zeal testify the sincerityof their
conversion, and the thankful esteem they haA^e of it. In
a word, that nothing will be more at the heart of sucli
men, than making reparation to the world for any past
offences given ; and not only wiping out the scandal of
a bad example, but exerting all the power and lustre of
an eminently good one.
To all which purpose I know not what better expe
dient to advise, than a devout compliance with the
Church in the solemnity of this day ; by endeavouring
to make the apostle of it more and more our pattern,
from lively remembrances of his conversion and follow
ing life. Both these are most deservedly commemo
rated by the Church in general, because an invaluable
blessing to all the Christian Avorld : but more particu
larly so to us of this nation, whose once blind and bar
barous region was most probably enlightened by his
presence and ministry in Britain.
Let us therefore beg most earnestly of God to give " us
his grace," and labour (as the Church hath taught us
to pray) " that we may shew forth our thankfulness, by
following the holy doctrines wliich he taught." So shall
we at last obtain a " crown *f righteousness laid up,"
not for him only, but for all them, who, like Mm, serve
the Lord Jesus, and " love his appearing." 2 Tim. iv. 8.
To whom with the Father, and Holy Spirit, three
pjersons and one God, be all honour and glory for ever
more. Dean Stanhope.

242

THE PURIFICATION OF THE VIRGIN MARY.

The presentation of Christ in the Temple, (46.)
commonly called, The Purification of Saint
Mary 'the Virgin. The Collect.
ALMIGHTY and everliving God, we hum
bly beseech thy Majesty, that as thy only be
gotten Son was this day presented in the Tem
ple in substance of our flesh ; so we may be
presented unto thee with pure and clean hearts,
by the game thy Son Jesus Christ our Lord.
Amen. For the Epistle. Mai. iii. 1 .
BEHOLD, I will send my messenger, and
he shall prepare the way before me : and the
Lord, whom ye seek, shall suddenly come to
his temple ; even the messenger of the cove
nant, whom ye delight in: behold, he shall
(46.) Whereas some Churches keep four holy-days in
memory of the blessed Virgin, namely, the Nativity,
the Annunciation, the Purification, and the Assumption ;
our Church keeps only two, namely, the Annunciation
and Purification ; which, though they may have some
relation to the blessed Virgin, do yet more peculiarly
belong to our Saviour. The Annunciation hath a pe
culiar respect to his Incarnation, who, being the eternal
Word of the Father, was at this time made flesh : the
Purification is principally observed in memory of our
Lord's being made manifest in the flesh, when he was
presented in the temple.
On the Purification the ancient Christians used abun
dance of lights both in their Churches and processions,
in remembrance (as it is supposed) of our blessed Sav
iour's being this day declared by old Simeon, to be " a
light to lighten thc Gentiles," &c. wMch portion of
Scripture is for that reason appointed for the Gospel for
tlie day. A practice continued with us in England till
the second year of King Edward VI. when Bishop
Cranmer forbade it by order of the Privy Council. And
frcmi this custom I suppose it was, that this day first
took the name of Candlemas-day. Wheatly.
This holiday is kept in memory of the presentation of
Christ in the temple. For it was a precept, "That
every male that openeth the womb," (that is, every first
born,) " should be holy unto the Lord." Ex. xiii. 2. 15.
The first-born of cattle were to be reserved for sacri
fices for God : and the first-born children were to attend
in the service of the temple or tabernacle ; or were to
be redeemed by an offering of money or sacrifice. Numb.
xviii. 16. And besides, the mother was obliged to sep
arate herself forty days from the congregation after the
birth of a male, and eighty after the birth of a female ;
and then was to present a lamb, if in good circum
stances, or a couple of pigeons, if she was poor. Lev.
xii. This was exactly performed after the birth of our
Saviour, who came to " fulfil all righteousness," and
was willing in all particulars of his life that a just obe-

come, saith the Lord of hosts. But who may
abide the day of his comirif ? and who shall
stand when he appeareth ? for he is like a re
finer's fire, and like fuller's soap. And he
shall sit as a refiner and purifier of silver : and
he shall purify the sons of Levi, and purge
them as gold and silver, that they may offer
unto the Lord an offering in righteousness.
Then shall the offerings of Judah and Jerusa
lem be pleasant unto the Lord, as in the days
of old, as in the former years. And I will
come near to you to judgment ; and I will be
a swift witness against the sorcerers, and against
the adulterers, and against false swearers, and
against those that oppress the hireling in his
Wages, the widow, and the fatherless, and that
turn aside the stranger from his right, and fear
not me, saith the Lord of hosts. (47.)
dience should be paid to the public ordinances of Ms re
ligion and country.
This feast is of considerable antiquity in the Church ;
those, that place the beginning of it the latest, say it
commenced in Justinian's time, about the year 540, up
on the occasion of some publick calamities, as a great
earthquake, showers of blood, and some malignant dis
tempers following thereupon. The Greeks call this
feast by the name of Hypante, which signifies the Meet
ing, because Simeon and Anna met our Lord in the tem
ple this day. But I take this feast to be much older
than Justinian's time ; for St. Chrysostom mentions it
as a feast celebrated in the Church in his days.
Dr. Nicholls.
The Collect for this day puts us in mind of the only-
begotten Son of God being presented in the temple in
the substance of our flesh : and thence teaches us to
pray, that we may be presented unto God with pure
and clean hearts, by the same Jesus Christ our Lord :
wliich presentation of the Son being accompanied with
the purification of the mother, and both for our sake,
they have been thought fit to be kept in remembrance ;
and, to that end, to be yearly commemorated in the
publick devotions ofthe Church. Accordingly the Epis
tle for this day speaks of it in the prophecy ; and the
Gospel, in the event or accomplishment of it. Dr. Hole.
(47.) The prophecy, contained in this portion of Scrip
ture, partly received its accomplishment in the event
commemorated on this day. A consideration of it may
suggest to us the following useful lessons.
1. From Christ's coming to the temple, to fulfil the
prophecies, let us come to it, to fulfil his precepts : so
the psalmist resolved, " We will go into his tabernacle,
and worship towards Ms holy temple." And elsewhere,
" I was glad when they said unto me, We will go into
the house of the Lord : our feet shall stand in thy gates,
O Jerusalem." This was the practice likewise of the
holy apostles, who " were continually in the. temple,
blessing and praising God." Luke xxiv. 53. This God

THE PURIFICATION OF THE VIRGIN MARY.

243

The Gospel. St. Luke ii. 22.
AND when the days of her purification, ac
cording to the law of Moses, were accomplish
ed, they brought him to Jerusalem, to present
him to the Lord ; (as it is written in the law
ofthe Lord, Every male that openeth the womb
shall be called holy to the Lord ;) and to offer
a sacrifice, according to that which is said in
the law of the Lord, A pair of turtle-doves, or
two young pigeons. And behold, there was a
man in Jerusalem, whose name was Simeon ;
and the same man was just and devout, wait
ing for the consolation of Israel : and the Holy
Ghost was upon him. And it was revealed
unto him by the Holy Ghost, that he should
not see death, before he had seen the Lord's
Christ. And he came by the Spirit into the
temple ; and when the parents brought in the
child Jesus, to do for him after the custom of
the law, then took he him up in his arms, and
blessed God, and said, Lord, now lettest thou
thy servant depart in peace, according to thy
word : For mine eyes have seen thy salvation ;
which thou hast prepared before the face of
requires and expects of us, that we should meet togeth
er in his house, to praise him : and then he hath prom
ised to meet us there, to bless us ; and to make us joy
ful in his house of prayer. Let us not then " forsake
the assembling of ourselves together in God's house, as
the manner of some is :" but let us exhort and call up
on one another daily to resort to it ; and the rather, be
cause the day of our final account is approaching.
Secondly, from Christ's being presented in the tem
ple, and thereby honouring it with his presence, let us
learn to honour and esteem it holy, by keeping it from
all profanation : he having taken possession of his Fa
ther's house, and thereby dedicated and devoted it to his
service, we may not desecrate or pollute it, by putting
it to any other common uses. And therefore we read,
that, at our Saviour's entrance into Jerusalem, he went
into the temple, Avhere he had formerly been presented ;
and finding his Father's house made a market, or place
of merchandise, he was highly incensed at the profana
tion, insomuch that, as St, John tells us, he made a
scourge himself, and with great indignation whipt the
buyers and sellers out of it, saying, " It is written, My
Father's house shall be called a house of prayer, but ye
have made it a den of thieves :" hereby fulfilling that
prophecy of him, " The zeal of thine house has eaten
me up." It was God Almighty's own command, that
we should " hallow his sabbaths, and reverence his
sanctuary." Lev. xiv. 30. And it is our SaAiour's pre
cept, that we should keep it holy ; by setting it apart
from vulgar uses, and consecrating it to divine service.
And therefore we should take care, decently to repair

all people ; a light to lighten the Gentiles, and
the glory of thy people Israel. And Joseph
and his mother marvelled at those things
which were spoken of him. And Simeon
blessed them, and said unto Mary his mother,
Behold, this child is set for the fall and rising
again of many in Israel ; and for a sign which
shall be spoken against, (yea, a sword shall
pierce through thy own soul also,) that the
thoughts of many hearts may be revealed. And
there was one Anna, a prophetess, the daugh
ter of Phanuel, of the tribe of Aser ; she was
of a great age, and had lived with an husband
seven years from her virginity ; and she was
a widow of about fourscore and four years,
which departed not from the temple, but serv
ed God with fastings and prayers night and
day. And she coming in that instant, gave
thanks likewise unto the Lord, and spake of
him to all them that looked for redemption in
Jerusalem . And when they had performed all
things, according to the law of the Lord, they
returned into Galilee, to their own city Naza
reth. And the child grew, and waxed strong

and beautify tlie temple, and after that diligently to re
pair and resort to it.
Thirdly, from Christ's coming, as a refiner's fire, to
purify the sons of Levi, and, as fuller's soap, to Avash
and cleanse the Church, Ave should learn all purity both
in life and doctrine. " Blessed are the pure in heart,"
saith our Saviour, " for they shall see God." Matt. \. 8.
And " without" purity and "holiness no man shall see
the Lord :" for " he that hath this hope," saith St. John,
" purifieth himself, even as he is pure." Into heaven
no defilement enters ; nor can any unclean thing inhabit
those pure and unpolluted regions. Our Saviour's com
ing was to free us from the defilement, as well as the
poAver of sin ; and thereby to fit and qualify us for tlie
beatifick vision : for otherwise we are neither prepared
for that, nor that for us. And therefore, " having these
promises, let us cleanse ourselves from all filthiness both
of flesh and spirit, perfecting holiness in the fear of
God." Lastly, from Christ's coming to sit in judgment, and
to be a swift witness against several sorts of sinners, let
us learn to prepare for his coming, and to escape the
doom by true repentance : turning from all sin unto
God ; and especially from those mentioned in the Epis
tle for this day : as, from all sorcery and witchcraft;
from adultery and uncleanness ; from perjury and false
swearing ; from all sorts and degrees o» oppression :
in a word, let us turn from all sin and wickedness ;
and then God will in much mercy turn to us, and stand
by us in the needful time of trouble, for his Son Jesus
Christ's sake, our Lord. Dr. Hole.
39

244

SAINT MATTHIAS'S DAY.

in spirit, filled with wisdom ; and the grace
of God was upon him. (48.)

Saint Matthias's Day. (49.)
The Collect.
O ALMIGHTY God, who into the place
of the traitor Judas, didst choose thy faithful
servant Matthias, to be of the number of the
twelve Apostles ; grant that thy Church, be
ing always preserved from false Apostles, may
be ordered and guided by faithful and true
pastors, through Jesus Christ our Lord. Amen.
For the Epistle. Acts i. 15.
IN those days Peter stood up in the midst
(48.) From this day's festival we may learn,
1. To bless God for the confirmation of our faith in
the holy Jesus, given us by these tAVO witnesses, «.who
were blessed with a sight of him : as also for the mani
festation, thereby made to us, of the consolation of Is
rael. For, though Ave cannot now see our Saviour
with our bodily eyes, as they did ; yet we may behold
Mm with the eye of faitli, as he is revealed to us in holy
Scripture, where our Saviour hath pronounced those
"blessed, who have not seen, and yet have believed."
2. From the purification of the Virgin mother, we
may learn to purify ourselves both in body and soul ;
and to practise that holiness and purity, together with
that obedience, which our Saviour and the blessed Vir
gin have taught us by their own example ; and from
them to be meek and lowly in heart. Dr. Hole.
3. From her presentation of the holy child Jesus to
God, from whom and for whose glory she had received
him, we may learn to return to God whatsoever we have
received from him : and, if we unite our offerings and
devotions to this holy present, we shall by the merit
and excellency of this oblation exhibit to God an offer
tory, in which he cannot but delight for the combina
tion's sake, and society of his holy Son.
Bp. Jeremy Taylor.
4. Let us learn from the good old Simeon, never to
think of dying in peace, till we have embraced our
Saviour with our understandings and affections, and
heartily believe and practise what he hath revealed and
taught us. Then will he shortly embrace us with the
arms of his mercy, in order to bring us to the blessed
vision of himself in the highest heavens. Dr. Hole.
Lastly, from the story of the aged prophetess Anna,
vvho had lived long in chaste widowhood, in the service
of the temple, in the continual offices of devotion ; and
who was ric% rewarded by God with a great benedic
tion, and an earnest of a greater ; we may learn that
the returns of prayer and the blessings of piety are
certain : and, though not .dispensed according to the
expectances of our narrow conceptions, yet shall they

of the disciples, and said, (the number of the
names together were about an hundred and
twenty;) Men and brethren, this Scripture
must needs have been fulfilled, which the
Holy Ghost by the mouth of David spake be
fore concerning Judas, who was guide to them
that took Jesus. For he was numbered with
us, and had obtained part of this ministry.
Now this man purchased a field with the re
ward o£ iniquity ; and falling headlong, he
burst asunder in the midst, and all his bowels
gushed out. And it was known to all the
dwellers at Jerusalem ; insomuch as that field
is called in their proper tongue, Aceldama,
that is to say, the field of blood. For it is
written in the book of Psalms, Let his habitation
be desolate, and let no man dwell therein :
and his Bishoprick let another take. Where-
so come, at such times, and in such measures, as shall
crown the piety, and satisfy the desires, and reward
the expectation. It was in the temple, the same place,
where she had for many years poured out her heart to
God, that God poured forth his heart to her, sent his
Son from his bosom, and there she received his bene
diction. Indeed in such places God does most partic
ularly exhibit himself, and blessing goes along with
him wherever he goes. In holy places God hath put
his holy name : and to holy persons God doth often
times manifest the interior and more secret glories of
his holiness ; provided they come thither, as Simeon
and Anna did, not with designs of vanity, or curiosity,
or sensuality, but by the motions of that holy Spirit of
God. Bp. Jeremy Taylor.
(49.) The Scripture takes notice of St. Matthias, in
that place, and upon that occasion only, which comes
into the service of the day. He is, both by Eusebius
and St. Jerom, affirmed to have been one of the seventy
disciples. The province assigned him is said by the
latter, to have been one of the Ethiopias. The rivers,
mentioned in that account, incline Dr. Cave to think it
should be Cappadocia. He was there murdered by the
pagans. In what manner it is uncertain ; but an hymn,
cited by Dr. Cave out of the Greek offices, seems, as
from a received opinion, to speak him crucified.
Dean Stanhope.
The Collect and Epistle for this day acquaints us,
first, with a vacancy in the apostolate by the untimely
death of Judas : secondly, with the filling up of that
vacancy by the election of St. Matthias, together with
the manner and circumstances that attended both.
The Gospel appears to have been chosen upon the
presumption, that Matthias, like some others of the
apostles, was a person of mean birth and obscure pa
rentage ; and was instructed in the mysteries of the
kingdom of heaven, and chosen for an apostle, when
persons of greater birth and parts had not the knowledge
of those divine truths, nor were admitted to so high and
sacred a function. Dr. Hole.

SAINT MATTHIAS'S DAY.

245

fore of these men, which have companied with
us all the time that the Lord Jesus went in
and out among us, beginning from the bap
tism of John, unto that same day that he was
taken up from us, must one be ordained to be
a witness with us of his resurrection. And
they appointed two, Joseph called Barsabas,
who was surnamed Justus, and Matthias.
And they prayed, and said, Thou, Lord, which
knowest the hearts of all men, show whether
of these two thou hast chosen ; that he may
take part of this ministry and apostleship, from
which Judas by transgression fell, that he
might go to his own place. And they gave
forth their lots ; and the lot fell on Matthias.
And he was numbered with the eleven Apos
tles. (50.)
(50.) St. Peter's discourse in this passage concern
ing the wretched man, info whose place this day's apos
tle was chosen, contains some things calculated to be
very profitable if duly noticed.
1. First, then, It is observable, that St. Peter men
tioning the fact for which Judas perished, does it in
these terms : " Judas, who was guide to them that took
Jesus." We cannot reasonably imagine this apostle,
or any to whom he spoke, to be wanting in a just indig
nation at the treachery of this fallen brother ; and yet
the most villanous of all crimes could not have been ex
pressed in softer words. Now my design is, by this
remark, to give check to that liberty men are apt, and
think themselves abundantly warranted, to take, in
speaking of ill actions and ill men, with the most ag
gravating terms of infamy and reproach. There are,
I confess, some occasions, which even require this sort
of treatment from us. But, except in particular cir
cumstances, and for promoting very good ends, it ar
gues more of a charitable and truly Christian spirit, to
abate of our fierceness, even against those practices, of
which we do well to conceive the utmost abhorrence.
2. To this purpose we shall do well to attend to a
second particular, very considerable in St. Peter's man
agement of this subject : which is, referring the audi
ence to an ancient prophecy, foretelling that crime of
Judas many hundred years before. Thus it appeared,
that in the whole matter there was a secret over-ruling
Providence, without whose knowledge and permission
none of those things are done, which in themselves
carry so great a degree of guilt, and horror, that one
would stand amazed, hoAV even the most abandoned of
men should ever be capable of committing them. Such
events they, who think too superficially, have frequent
ly made objections against the being and providence of
God. But the apostle here hath taught us to penetrate
deeper into, and pronounce more justly of, them. He
hath shewed the reflections properly resulting from
thence to be, that it is reasonable to endure patiently
the ill effects of that astonishing wickedness, which
God sees fit to permit : to contemplate his Avisdom and
long-suffering in them all ; and not give Avay to impa-

The Gospel. St. Matt. xi. 25.
AT that time Jesus answered, and said, I
thank thee, O Father, Lord of heaven and
earth, because thou hast hid these things from
the wise and prudent, and hast revealed them
unto babes. Even so, Father, for so it seemed
good in thy sight. All things are delivered
unto me of my Father ; and no man knoweth
the Son, but the Father ; neither knoweth any
man the Father, save the Son, and he to whom
soever the Son will reveal him. Come unto
me, all ye that labour and are heavy laden,
and I will give you rest. Take my yoke upon
you, and learn of me ; for I am meek and
lowly in heart : and ye shall find rest unto
your souls. For my yoke is easy, and my bur
then is light. (51.)
tience or irreligious suggestions, upon account of any
injuries or uneasiness to ourselves, from practices,
Avhich he, who knew, did yet not prevent or interpose
against, though they were manifest affronts to his hon
our, and outrageous violations of his laws.
3. But then those offenders should by all means ob
serve, thirdly, that St. Peter, together with the crime,
docs not relate the punishment, of Judas ; as a thing
no less foreknown and foretold. And the natural con
sequence of this would be that wickedness, so connived
at and foreseen, does involve the actors in no less de
gree of guilt, for bringing about such events, and ef
fecting such Avise counsels of Providence, as are produ
ced from thence ; for God, as a wise man expresses it,
hath left men in the hands of their own counsel. Ecclus.
xv. 14. And, although the divine omniscience do per
fectly understand all their doings, and all their thoughts,
long before : yet are those thoughts and doings still their
own. He does not determine their wills by any phys
ical or forcible restraint, but he hath given them great
variety of moral restraints ; the light of reason, the
guidance of revelation, the power of conscience : and by
these he expects men should govern themselves. If
they do not, he convinces them, that, though the fact
be theirs, the consequences are his : and therefore he
frequently exerts himself in turning to his own glory,
and the good of the world, the malice and mischievous
designs of base and villanous wretches. Thus he did
in the very case before us. But still God punishes
men, not according to events, but intentions ; and con
siders, as a judge, the mischief they actually did, or de
signed ; without any regard to the benefit he turned it
to, wliich it was not any part of their meaning to pro
mote. DEAN STANHOPE.
(51.) The comment on the Epistle for this day having
been occupied upon the case of Judas, that on the Gospel,
instead of fixing on the particular passage there contain
ed, may be made useful by reverting to the case of Matthi
as, who Avas chosen into the place of that wretched man.
The manner of his appointment was remarkable, and
may be thus explained. The heads of the tribes of Is
rael after the flesh, according to the number of whom the

246

The

THE ANNUNCIATION OF THE BLESSED VIRGIN MARY
Virgin

Annunciation of the blessed
Mary, (52.)
The Collect.
WE beseech thee, O Lord, pour thy grace
into our hearts ; that as we have known the
incarnation of thy Son Jesus Christ by the
message of an angel ; so by his cross and pas-
twelve apostles seem to have been chosen, were first
named by God himself : the princes of the Israel after
the Spirit were chosen by Christ. And the person,
here chosen, was of divine designation. For the man
ner of the proceeding is such, as manifestly refers the
issue to God's determination. The nominations of this
kind were afterwards made by the apostles themselves,
because then their act was properly God's act ; and the
choice of fit persons to serve in so high a station, was
a matter of so great importance to the Church, that
no doubt can be made, but his very particular assist
ance was present with them in it. But at this time the
Holy Ghost was not yet given ; therefore in a case,
which was singular, they had recourse to a method,
which had often been practised, and Avas always be
lieved to denote the special appointment of God.
The deciding of things contingent by lots was a prac
tice instituted by God's own command. Thus the two
goats, on the solemn day of atonement, were separated ;
the one for slaughter to be sacrificed, the other for es
cape into the wilderness. Levit. xvi. 7, 8. Thus the
land of Canaan was divided, and a portion of it assign
ed to each tribe. Numb, xxxiii. 54. Thus the cities of
the Levites were set apart, out of the inheritance as
signed to the other tribes. Josh. xiii. 2 — 6; xxi. 8.
Thus it was determined who should revenge the wick
edness of Benjamin, by attacking Gibeah. Judg. xx. 9.
Thus the services of the priests in the sanctuary Avere
distributed. 1 Chron. xxiv. 5. &c; Luke i. 5. 9. All
which were so constantly believed to be of God's imme
diate assignation, as to give occasion for that aphorism
of Solomon, "the lot is cast into the lap, but the whole
disposing thereof is of the Lord." Prov. xvi. 33.
From hence, as a matter universally acknowledged,
among persons conversant in the religion and customs
of the Jews, it appears, that putting the choice of an
apostle upon this issue was a very solemn way of refer
ring it to the decision of God himself, which is yet far
ther evidenced, by that solemn invocation of him upon
this so very important exigence. Whereby these great
patterns of piety have set us an example, which the
wisdom of our excellent Church hath directed us all to
follow, by begging, in her collect for this festival, that
we and all Christians, " being always preserved from
false apostles, may be ordered and guided by faithful
and true pastors through Jesus Christ our Lord."
Amen. Dean Stanhope.
(52.) The great business of this day's festival is to
celebrate the Annunciation ofthe blessed Virgin Mary :
by which is meant the declaration made to her by an
angel, of her being the mother of tlie promised Messiah,

sion we may be brought unto the glory of his
resurrection, through the same Jesus Christ
our Lord. Amen.

For the Epistle. * Isaiah vii. 10.
MOREOVER, the Lord spake again unto
Ahaz, saying, Ask thee a sign of the Lord thy
God ; ask it either in the depth, or in the
together Avith the glory, greatness, and everlasting du
ration of his kingdom. Which things are this day
commemorated, both in the prophecy of them in the
Old Testament, and in the accomplishment of them in
the New ; the former being contained in the Epistle,
the latter in the Gospel for the day. Dr. Hole.
This day is appointed by the Church in memory of
the blessed Virgin^ and particularly of thc message of
the angel to her, concerning her being to bring forth
the Messias our blessed Lord. This holy person Avas
a young woman ofthe tribe of Judah, who derived her
pedigree from King David, the branches of that royal
family, after many descents, being reduced to a low de
gree of fortune. Some ancient writers of the Church
do write, that her father's name was Joachim, and her
mother's Anna. Some time after she was espoused to
Joseph, it was declared to her by an angel, that she
should bring forth one, Avho should be the Son of God,
and who should have an everlasting kingdom, (Luke i.
32;) and that this extraordinary offspring, which should
be born of her body, should not be produced after the
usual way of human conceptions, but by the overshad
owing of the Holy Ghost. Luke i. 35. The holy Scrip
tures record of her, that she was a person eminent for
devotion and holy contemplation ; by observing and re
marking the extraordinary occurrences concerning her
Son, and "pondering them in her heart," (Luke ii. 19 ;)
by "keeping his wise sayings in her heart," (Luke ii.
51,) by frequently following after him to hear his di
vine sermons, (Matt. xii. 46 ; Mark iii. 32 ; Luke vii.
20 ;) and lastly, by constantly joining herself in the
publick devotion with the apostles. Acts i. 14. There
was a tradition in the Church, that she travelled with
St. John to Ephesus ; to* the fathers of that council, in
ah Epistle of theirs to the clergy of Constantinople,
mentioning Ephesus, say, " In which John the Divine,
and the Deiparous Virgin Mary some time dwelt."
There are various opinions about the time of her death,
some placing it in the fifty-eighth year of her age, some
in the seventy second, but most in the sixty-second or
third year of her age, and in the year of Christ 48.
Some writers, both in the Greek and Latin Church,
tell a strange story about her assumption into heaven,
and that with great variety in their relations ; some af
firming her to be conveyed thither alive like Enoch and
Elias ; others, that, after her death, she arose again,
and was carried triumphantly into heaven. But, as all
the legendary history of this translation is taken out of
apocryphal books, it deserves not much credit : and,
though the, Church of Rome has adopted this story of
the assumption of the blessed Virgin into her belief and

THE ANNUNCIATION OF THE BLESSED VIRGIN MARY.

height above. But Ahaz said, I will not ask,
neither will I tempt the Lord. And he said,
Hear ye now, O house of David : Is it a small
thing for you to weary men, but will ye
weary my God also ? Therefore the Lord him-
worship, yet the authors, which support this history,
are>. condemned by all the learned authors of that
Church. Dr. Nicholls.
(53.) The proper Scriptures, now offered to our
meditation, exactly answer the design of this festival :
the mercy, which it commemorates, being in the Epis
tle with great solemnity foretold, and in the Gospel
for the day related with very particular circumstances,
as punctually accomplished. The consequence of the
thing itself, and therefore of our belief of it, must needs
be Aery great : by reason it lets us into a knowledge
of the first act, whereby the Son of God vouchsafed to
empty himself for our sakes. In that act it reveals the
mystery of " God made man :" upon which the Avhole
scheme of the CM'istian religion seems principally to
turn. Hence all avowed adversaries of the faith have
with open malice attacked, and all the corrupters of it
have, with subtlety and dissembled friendship, endeav
oured to subvert, the article of our blessed Saviour's
miraculous incarnation.
It is important then to shew, how this prediction,
purporting that the " name" of the promised child
" should be called Jmmanuel," can belong to him,
Avhose name we acknowledge to have been, by express
command from heaven, called Jesus. (Luke i. 31 ; ii.
21 ; Matt. i. 21.) Now nothing is more common in
Scripture, than, by the calling or naming of a person
or thing, to mean that the person or tiling shall really
be what that name imports : and so again, " being
called" stands generally for "being." In the former
sense we find it foretold of Jerusalem by this prophet,
that she should be called " the city of righteousness."
Why ? because, as was promised in the words forego
ing, " God would restore her judges, as at the first,
and her counsellors as at the beginning." (Isaiah i. 26.)
In the latter sense it is twice used by the angel, in the
Gospel for this day : »who says of Jesus, that " he shall
be great," and "shall be called" (that is shall be)
"the Son of the Highest," (Luke i. 32;) and again,
" that holy thing, which shall be born of thee, shall be
called" (that is again, shall be) " the Son of God."
(ver. 35.)
Without proving this, therefore, by a multitude of
instances, which might make it endless ; it shall suf
fice to say, that, according to the usage of the Jewish,
more especially the prophetic language, the name of a
person or thing, so called, imported only such quali
ties or effects, in or from it, as that name signified.
And by consequence, that Christ's name was truly,
and strictly called Immanuel, in full and punctual
completion of this prophecy, if he were " God with
us," (which is the adequate meaning of the Hebrew
word,) in so distinguishing a manner, as none besides
ever was, or can be.
Now (not to mention that presence of God, whereby
he is in every place, and with every person, and which

247
self shall give you a sign : Behold, a virgin shall
conceive, and bear a son, and shall call his
name Immanuel. Butter and honey shall he
eat, that he may know to refuse the evil, and
choose the good. (53.)
cannot be the meaning of the name we are considering)
there is a presence of favour and distinction, whereby
God is said to be, in a peculiar manner, Avith those,
whom he loves and blesses above others. In this re
gard the child here spoken of is justly called Immanu
el ; because, as St. Paul speaks, " God was in him
reconciling the Avorld to himself;" for his sake and
" sufferings not imputing their trespasses unto them ;"
(2 Cor. v. 19 ;) and again, by him, they who " were
sometimes afar off are made nigh, have access to the
Father, are accepted in the Beloved," (Eph. ii. 13.
18, 19 ; i. 6 ;) and become, of enemies and strangers,
friends and children ; insomuch, that God vouchsafes
to dwell in us, and be one with us. And, as he unites
us to himself by grace, so did he in this child conde
scend, by an ineffable generation, to unite our substance
and nature to himself: to be "perfect God, and per
fect man," that so he " might be the first-born among
many brethren, and redeem the children from death,
who are partakers of flesh and blood, by himself taking
part of the same." (Rom. viii. 29; Heb. ii. 14.) Let
it not then be any more objected, that the child of this
prophecy could not be called "Immanuel," whom we
confess to have been called Jesus ; for he is therefore
our " Immanuel," because our Jesus ; therefore most
eminently, most literally, " God with us," because,
by so miraculous an union, a " saver of Ms people from
their sins."
But, lastly, as the name "Immanuel" leads us to
contemplate the reality of our Saviour's divine nature,
so does the description, AAhich folloAvs, help us yet
more to a thankful sense of his inimitable condescen
sion. For, by adding, "butter and honey shall he
eat, that," or until, -'lie know to refuse the evil and
choose the good :" the prophet is reasonably supposed
to signify to us, not only thc reality of our Saviour's
human nature ; but all the frailties and infirmities of
it, which might render him, as the apostle speaks, in
every point "like unto us," sin alone excepted. Heb.
ii. 17 ; iv. 15. The first Adam was created in the ut
most maturity and perfection both of body and mind,
that any of the species ever attained to ; but the second
Adam, though "the Lord from heaven," (l Cor. xv.
47,) vouchsafed to enter into the world a tender babe,
stooped to the weaknesses of infancy, and the gradual
progressions of youth. His body was nourished with
the food, usually administered in those countries to
common children ; and his understanding brightened
like theirs, and received enlargemaoits proportionable
to his years. So that Isaiah here foretels in other
terms, what St. Luke relates to have been exactly ful
filled ; when acquainting us, that the "child grew,
and waxed strong in spirit, filled with wisdom ;" and
again, that " Jesus increased in wisdom, and stature,
and in favour with God and man." (Luke ii. 40. 52.)
There are many useful inferences arising from tMs

248

THE ANNUNCIATION OF THE BLESSED VIRGIN MARY.

The Gospel. St. Luke i. 26.
AND in the sixth month, the Angel Gabriel
was sent from God unto a City of Galilee,
named Nazareth, to a Virgin espoused to a
man whose name was Joseph, of the house of
David ; and the Virgin's name was Mary.
And the angel came in unto her and said, Hail,
thou that art highly favoured, the Lord is with
thee ; blessed art thou among women. And
when she saw him, she was troubled at his say
ing, and cast in her mind what manner of sa
lutation this should be. And the angel said
unto her, Fear not, Mary ; for thou hast found
favour with God. And behold, thou shalt
conceive in thy womb, and bring forth a son,
and shalt call his name Jesus. He shall be
great, and shall be called the Son of the High-
subject. Let it suffice at present, briefly to observe,
the reverence which becomes the devotions appointed
for, and the glorious pre-eminence due to, this happy
day. For this is the day, that began first to scatter
the thick night of ignorance and error, and the veil of
types and shadows, in which till then mankind were all
involved. The day, in short, whose honour it is, that,
to the glorious event set forward in it, the mysterious
proceedings of four thousand years had been made sub
servient. And therefore, on this day especially, let
us be glad, and rejoice, and give glory, and praise,
and humble adoration, to God the Father, " creating
this new thing;" (Jer. xxxi. 22;) to God the Son
" incarnate ;" and to God the Holy Ghost " over
shadowing ;" three persons and one God, for ever and
ever. Amen. Dean Stanhope.
(54.) We have in this Gospel an account of the glo
rious mystery of our Lord's incarnation, intermixed
with such a description of his blessed mother's virtues,
as seemed to have inclined Almighty God to make
choice of her, for the happy instrument of conveying
this inestimable mercy to mankind. Having, there
fore, upon the portion of Scripture appointed for the
Epistle, treated of the former of these points ; we will
endeavour to do due honour to the saint of this day, by
taking such a view of her excellent graces, as the Gos
pel, now read, does plainly set before us.
1 . The first of these is that, contained in the charac
ter of her state, the purity and chastity of a virgin.
A heart free from vain imaginations, or loose desires ;
and so unsullied with all those filthy pollutions, that
defile and deform the unclean soul.
Secondly, Another grace, very conspicuous in this
blessed Virgin, is humility. In the whole account of
this affair, we find no circumstance, that speaks her
exalted with the thoughts of this revelation to intem
perate joy, or lofty conceits of herself : no pleasing re
flections upon her own virtue ; nor any of those things,
that are usually looked upon as symptoms of pride and
arrogance. How natural, indeed how almost unavoid-

est ; and the Lord God shall give unto him the
throne of his father David. And he shall reign
over the house of Jacob for ever ; and of his
kingdom there shall be no end. Then said
Mary unto the angel, How shall this be, see
ing I know not a man ? And the angel an
swered and said unto her, The Holy Ghost
shall come upon thee, and the power of the
Highest shall overshadow thee : therefore also
that holy thing which shall be born of thee
shall be called the Son of God. And behold,
thy cousin Elizabeth, she hath also conceived a
son in her old age ; and this is the sixth month
with her, who was called barren. For with
God nothing shall be impossible. And Mary
said, Behold the handmaid of the Lord ; be it
unto me according to thy word. And the
angel departed from her. (54.)
able, may we think it in such a case, for a woman to
be transported with being thus preferred above the rest
of her sex, and enjoying such tokens of the divine fa
vour, as none ever did, none ever should, beside her
self ; to be tempted to look down with some sort of pity
and contempt upon mankind, in the retrieving of whom
she was thus made instrumental,* and to think some
thing extraordinary due to that person, whom the King
of heaven thus delighted to honour, by joimng her sub
stance and human nature to his own divine nature ?
But, instead of all tMs, she receives the astonishing
message with modesty, and meekness, and awful won
der ; she seems to make no other use of the strangeness
of the thing, than from thence to entertain the mystery
with a becoming reverence, and to be more amazed at
the greatness of the condescension : " Behold the hand
maid ofthe Lord," and " he hath regarded the low es
tate of his handmaid," and " God hath done to me
great things," and "he hath exalted them of low de
gree," and "he hath filled .the hungry with good
things." These are the meditations that rise in her
heart ; these thc meek and modest expressions, by which
she gives vent to that joy, which the embassy of an
angel, and the salutation of her cousin Elizabeth, pro
duced in her. A joy, than which never was any more
justly indulged, and yet so indulged, as to be profuse
only in thc praises of God, and the depressions of her
self. Thirdly, St. Luke takes notice of one grace more,
very remarkable in the virgin upon this occasion, which
is her faith : and this, in a matter so foreign, so Avhol-
ly new, so mysterious and above the power of all cre
ated nature, is very extraordinary. It is true she
questioned the angel, (ver. 34.) "How shall this be,
seeing I know not a man ?" But that was in a sense
very different from Zachary's at the 18th verse,
" whereby shall I know this ?" He questioned the mes
senger, because he looked upon himself as deluded.
She doubted not the truth, nor the authority of the mes
sage : but desired satisfaction, only as to the manner

SAINT MARK'S DAY.

249

Saint Mark's Day. (55.)
The Collect.
O ALMIGHTY God, who hast instructed
thy holy Church with the heavenly doctrine
of thy Evangelist Saint Mark ; give us grace,
that being not like children carried away with
every blast of vain doctrine, we may be es
tablished in the truth of thy holy Gospel,
through Jesus Christ our Lord. Amen.
The Epistle. Ephes. iv. 7.
UNTO every one of us is given grace, ac-
of bringing about an event, altogether unusual, and for
which she saw no competent means. Less than this
could not be done to save her credulity ; and more than
this she insisted not upon, to indulge her curiosity :
for when it was declared, that the operation should be
God's ; that, however strange it might appear, yet his
power knew no bounds ; and, as an evidence that it
did not, how he had already exerted it in a very won
derful instance, by giving a child to persons of her own
kindred, whom both age and nature had made barren,
and cut off from all expectations of such a blessing ;
when once, I say, this had been declared, she raises
no fresh scruples, nor urges any of those difficulties,
which to human reason are insuperable ; but returns
this submissive answer, at once declaring her expecta
tion that it would, and her desires that it might, be so ;
" Behold the handmaid of the Lord, be it unto me ac
cording unto thy wrord." She left God to finish his
own work in his own way ; not doubting, but his om
nipotence would take care of his truth : she offered her
self, the contented, the ready, nay the glad object of
this miracle, for heaven to fulfil all its good pleasure
upon. This, without dispute, is the importance of the
Virgin's reply ; and accordingly we find her carriage
thus interpreted by Elizabeth, to her mighty commenda
tion ; (ver. 45.) "Blessed is she that belieAed : for
there shall be a performance of those things, which
were told her from the Lord." This was a noble re
signation ; fit for her, whose son was to plant a reli
gion built upon faith : and where such virtues as these
conspire, where each is so eminent, each so accepta
ble, we may allow the person to be "full of grace ;"
and discern reason sufficient, why this bright constel
lation should render her lovely in God's eyes and
" highly favoured by him." Dean Stanhope.
(55.) St. Mark is, in the preface to St. Jerome's
comment on his Gospel, said to be by descent a Levite.
It is much disputed, whether he be the same with that
"John sirnamed Mark," mentioned in the 13th and
15th chapters of the Acts, as the attendant, first of
Paul and Barnabas ; and afterwards, of the latter,
whose sister's son he was. The question is not of any
great consequence : but perhaps it is the more general
opinion, that they are two different Marks. Dean Stanhope.
As to the question, which of the two Marks was the
Evangelist, John Mark the companion of St. Paul, or

cording to the measure of the gift of Christ.
Wherefore he saith, When he ascended up on
high, he led captivity captive, and gave gifts
unto men. (Now that he ascended, what is
it but that he also descended first into the
lower parts of the earth ? He that descended
is the same also that ascended up far above all
heavens, that he might fill all things.) And
he gave some apostles, and some prophets,
and some evangelists, and some pastors and
teachers ; for the perfecting of the saints, for
the work of the ministry, for the edifying of
the other Mark, the convert or son, as he is called, of
St. Peter, and who was likewise the attendant upon
his person : antiquity, if we have regard to that, will
determine for the latter. For the most ancient writers
of the Church affirm, that Mark, in his attendance
upon St. Peter, wrote his Gospel at the command of
St. Peter ; that that great apostle supervised it after it
was done ; and recommended it to the Church under
the authority of his name. Upon which reason Ter-
tullian does not scruple to call his Gospel, " The Gos
pel according to St. Peter." He wrote his Gospel in
the year of Christ 45, as Eusebius relates. He is sup
posed to be a Jew by extraction, and that his name was
Mordecai, and that he took Marcus as a Roman name,
something like in sound, it being the custom of the
Jews so to do, when they travelled from home ; as Je
sus, the brother of Onias, was called Jaso, Saul was
called Paulus.
He planted a Christian Church at Alexandria, and
was the first bishop of that place. The particulars of
his martyrdom are not mentioned in any very early
writers. Some say, that his death was occasioned by
an insurrection of the heathen rabble upon him, as he
was officiating in his church at Alexandria ; who tied
a rope about his neck, and dragged hiin up and doAvn
the craggy rocks by the sea-side, till they had killed
him. Dr. Nicholls.
The Collect for the day having reminded us of the
instruction given by God to the Church by the doctrine
of St. Mark, and having thence prayed for grace to
profit by it ; the Epistle acquaints us,
1. With God's giving several gifts unto men, for
the instruction of tlie Church, together with the time,
manner, and measure, of his bestowing them.
2. The several ranks and degrees of persons, on
whom these gifts were bestowed.
And, 3. with the great ends for which they are giv
en, together Avith the right use we are to make of them.
In the close of the Epistle St. Paul tells the Ephe-
sians, and in them all Christians, that, by adhering to
the truth, and living in it, we live in Christ, and " grow
up into him in all things," who is the Head of the
Christian Church. This he afterwards illustrates by
the similitude of the natural body, wherein as all the
members are supplied with spirits, strength, and vigour
from the head ; so, in the mystical body of Christ, all
the members receive spiritual life, growth, and nourish-

250

SAINT MARK'S DAY.

the body of Christ ; till we all come in the
unity of the faith, and of the knowledge of the
Son of God, unto a perfect man, unto the
measure of the stature of the fulness of Christ :
that we henceforth be no more children, tossed
to and fro, and carried about with every wind
of doctrine, by the sleight of men, and cun
ning craftiness, whereby they lie in wait to
deceive ; but speaking the truth in love, may
grow up into him in all things, which is the
head, even Christ : From whom the whole
body fitly joined together, and compacted by
that which every joint supplieth, according to
the effectual working in the measure of every
part, maketh increase of the body, unto the
edifying of itself in love. (56.)
The Gospel. St. John xv. 1.
I AM the true vine, and my father is the
husbandman. Every branch in me that bear-
ment from Christ the Head of his Church. This is
further illustrated in the Gospel of the day, by the re
semblance of the vine and branches, which is our Sav
iour's own comparison. Dr. Hole.
(56.) The Epistle having spoken of the gifts of God
being distributed to the ministers of the Church, for
"the edifying of the body of Christ," the following
practical inferences concerning edification may be sea
sonably suggested.
1. That, although every thing, which hath a ten
dency to good, may in a larger sense be said to edify ;
yet a man is not properly and truly edified, either by
any new light or knowledge acquired, or by any pious
affections and desires kindled or cherished in him, un
less these prove and exert themselves in the acts of
practical and profitable virtues.
2. That, in order to render even the practice of such
virtues strictly edifying, it is requisite, that the benefit
resulting from thence be not confined to the doer's pri
vate advantage, but that it aim at the good of others,
especially the general good of religion ; and of Christ
ians, considered as one house built up together in the
faith and love of Christ. Whereof each, as " a living
stone," is a part ; and each is bound to demean himself
in all points, as may become a person, possessed with,
and mindful of, that persuasion.
3. That advancing the peace, order, and unity of
this common body is, in Scripture language, thc true
Christian edification. Consequently, whatsoever tends
to make any breach or division in that body, is contra
ry to, and destructive of, edification : consequently
again, separating from a regular established church,
or leaving one's proper pastor, on pretence of edifying
more elsewhere, is not only wicked, but absurd. As
absurd, as it would be to say, we intend to strengthen
a wall by drawing out the stones ; or that Ave design
the improvement of health, vigour, and beauty, in the
body natural, by unnecessarily taking away the useful

eth not fruit, he taketh away ; and every branch
that beareth fruit, he purgeth it, that it may
bring forth more fruit. Now ye are clean
through the word which I have spoken unto
you. Abide in me, and I in you. As the
branch cannot bear fruit of itself, except it
abide in the vine ; no more can ye, except ye
abide in me. I am the vine, ye are the
branches. He that abideth in me, and I in
him, the same bringeth forth much fruit : for
without me ye can do nothing. If a man abide
not in me, he is cast forth as a branch, and is
withered ; and men gather them, and cast them
into the fire, and they are burned. If yeiabide
in me, and my words abide in you, ye shall ask
what ye will, and it shall be done unto you.
Herein is my Father glorified, that ye bear
much fruit ; so shall ye be my disciples. As
the Father hath loved me, so have I loved you :
continue ye in my love. If ye keep my com-
limbs, and loosing the ligaments, which should com
pact and keep them in their functions.
4. By the apostle's urging this edification of the body
in faith and love, as the great end of that ministry es
tablished by Christ and continued to the church, both
ministers and people are moved to make such reflections
as these. The ministers, and all who undertake ta
execute that office, that they are highly accountable,
if by their means any heresies or schisms get ground ;
if they do not faithfully warn the people against these
things ; detect the artifices of them, v\ho lie in wait to
deceiAre ; expose the error, the sinfulness, the infinite
both private and public danger of those vile latitudina-
rian principles, which would not only break down the
walls, but undermine and root up the very foundation,
of this spiritual building. In short, if they do not set
forth the wickedness of all needless and wilful, and the
misery of all judicial and deserved, separations from
the Church of Christ, with all the aggravating circum
stances, so warmly, so frequently, inculcated in Scrip
ture. For where in truth do we find any one sin, more
expressly forbidden, more severely threatened, or
represented as more fatal and damnable, than those of
division and heresy ? Where any duty more plainly
taught, more authoritatively commanded, more ear
nestly recommended, or more zealously prayed for,
than those of unity, and peace, and love, in all the fel
low-members of this spiritual body ?
Let us therefore labour, indefatigably labour, for
ourselves ; and let us incessantly pray for " all estates
of men in God's holy Church, that every member of
the same in his vocation and ministry may truly and
godly serve him." That they may not be, "like
children, carried away with every blast of vain doc
trine," but ** so established by his grace in the truth
of Christ's holy Gospel," as " to hold the faith in uni
ty of Spirit, in the bond of peace, and in righteousness
of life." Amen. Dean Stanhope.

SAINT PHILIP AND SAINT JAMES'S DAY.

251

mandments, ye shall abide in my love ; even
as I have kept my Father's commandments,
and abide in his love. These things have I
spoken unto you, that my joy might remain in
you, and that your joy might be full. (57.)
Saint Philip and St. James's Day. (58.)
The Collect.
O ALMIGHTY God, whom truly to know
is everlasting life ; grant us perfectly to know
thy Son Jesus Christ to be the way, the truth,
(57.) The agreement between the Epistle and Gospel
for this day may be readily observed : for, though rep
resenting it under different images, they both agree in
describing the union between Christ and Christians :
both tend to illustrate the advantages of it : both earn
estly excite our utmost diligence to preserve it : with
this only difference, that St. Paul insists upon the ben
efits accruing from thence to the body in general ; but
our Lord regards those chiefly, which belong to each
member in particular. From both together, we may
form an unanswerable argument, for keeping that unity,
and promoting that edification, which, if neglected and
broken, is certain, not only to disturh the peace of the
Church, but by cutting off, to destroy, at last, those
very persons, who are guilty of making the breach.
For it is by grace only, that men can be saved : that
grace is no where promised to be given in an extraor
dinary way : it is first bestowed in, and ordinarily an
nexed to, the use of the sacraments, the ministry of the
word, and other Christian ordinances ; called, for that
reason, " means of grace." What therefore can become
of those branches, who are severed from all communi
cation with the trunk ? And how careful ought evrery
one to be, neither to break himself off Avilfully ; nor,
by any unAvorthy and scandalous behaviour, to incur a
forfeiture of those kindly influences ; nor by a profane
abuse or supine neglect of those religious offices, which
are appointed to convey them, to draw down the fate of
those sapless boughs, whose present curse (we are told
here) is withering and decay, and whose end is to be
burned !
2. I would call upon my reader to take notice, how
pious, and prudent, and exactly agreeable to our Lord's
declaration, that " without him we can do nothing," our
excellent established liturgy is. In this we daily ac
knowledge, that " all holy desires, and all good coun
sels, and all just works proceed from God." In this,
after the most exalted act of worship, we pray to be
" prevented with his most gracious favour, and further
ed with his continual help, that in all our works begun,
continued and ended in him, we may glorify his holy
name, and finally by his mercy obtain everlasting life."
The acknowledgments of this kind are frequent and full.
No church eA'er took more care to declare her sense of
the vanity and danger of relying upon our own suffi
ciency. None magnifies the freedom, none urges the
necessity, of divine grace more industriously : none begs
it with more humility and pathetic zeal. And they, who

and the life ; that following the steps of thy
holy Apostles, St Philip and St. James, we may
steadfastly walk in the way that leadeth to eter
nal life, through the same thy Son Jesus Christ
our Lord. Amen.
The Epistle. St. James i. 1.
JAMES, a servant of God, and of the Lord
Jesus Christ, to the twelve tribes which are scat
tered abroad, greeting. My brethren, count
it all joy when ye fall into divers temptations ;
knowing this, that the trying of your faith
pray in dependence of our Saviour's promise to hear
those that abide in him, cannot implore his assistance
more suitably, than in some ofthe Collects ; that partic
ularly for the ninth Sunday after Trinity ; with which
(it comes so close up to the Scripture now in hand) I
will finish this discourse. " Grant to us, Lord, we be
seech thee, the Spirit to think and do always such things
as be rightful; that we, who cannot do any thing that
is good without thee, may by thee be enabled to live
according to thy will, through Jesus Christ our Lord.
Amen." Dean Stanhope.
(58.) Two saints are commemorated by the Church
this day, the first whereof is St. Philip.
1. Of St. Philip. — St. Philip Avas born at Bethsaida,
a town of Galilee, a barren country of Judea, near the
sea of Tiberias. John i. 44. Our Saviour, living in this
obscure remote place, Avas pleased to choose his disci
ples out of the plain ordinary men of this neighbour
hood, who were mostly fishermen, by reason of the nigh-
ness of the sea of Tiberias, which was a great lake well
stored with fish, and which therefore invited many of
the neighbouring inhabitants to take upon them that
profession. He was the next, after St. Andrew and St.
Peter, called to the apostleship ; and, as some think,
before them ; the other, after their first call, returning
to their employs. He was the person to whom the
Greeks applied themselves, that they might have some
knowledge of the Messias. John xii. 20, 2 1 . It was he,
whose curiosity led Mm to know more of the Divine
nature than our Saviour was willing to reveal unto
him, in his address to him, " Lord, shew us the Father,
and it sufficeth us." John xiv. 8. To whom our Sav
iour returns this gentle rebuke, "Have I been so long
with you, and yet hast thou not known me, Philip ? He
that hath seen me, hath seen the father." After our
Saviour's ascension, he is recorded to have preached the
Gospel in the higher Asia. Others will have him to
have joined with St. Bartholomew, in preaching to the
Scythians. Isidorus says, he converted the Gauls ; but
it is probable he means the Gallogrseci, or inhabitants
of Galatia. His last preaching before his death was in
Hierapolis, a city of Asia Minor, now called Aleppo,
where he underwent his martyrdom, as St. Chrysostom
writes. And Eusebius expressly says, that Philip the
Apostle having preached the Gospel at Hierapolis was
crucified, and, while he Was fastened to the cross, was
killed by stones thrown at him.
2. Of St. James. — The saint, which is this day com
40

SAINT PHILIP AND SAINT JAMES'S DAY.

252 worketh patience. But let patience have her
perfect work, that ye may be perfect and en
tire, wanting nothing. If any of you lack wis
dom, let him ask of God that giveth to all men
liberally, and upbraideth not ; and it shall be
given him. But let him ask in faith, nothing
wavering : for he that wavereth is like a wave
of the sea driven with the wind, and tossed. For
let not that man think that he shall receive any
thing of the Lord. A double-minded man is
unstable in all his ways. Let the brother of
memorated, is commonly called by the name of James
the Less. The reason of this compellation was, either
because he Avas less in personage, as some have imagin
ed ; or, most probably, because he was younger than
the other, and not so much advanced in years when he
came to the apostleship. He was the son of Alpheus,
otherwise called Cleopas, (Luke xxiv. 18;) and is for
distinction sake, called the brother ofthe Lord. Gal. i.
19. He was, after our Saviour's resurrection, consti
tuted bishop of Jerusalem, and seems to have presided
in the first council held there, (Acts xv.) and to have
directed the debates of the apostles concerning the Jew
ish ceremonies. There is mention made of him, and
that too as the brother of Jesus Christ, by Josephus,
who says, he was delivered up to be stoned by the cruel
ty of Ananias the high-priest, whose death gave great
dissatisfaction to the good people of the city. There
was an extraordinary opinion of his sancity through
out all the city of Jerusalem, where he lived ; from
whence he got the surname of The. Just. His martyr
dom is recorded by the ecclesiastical historians after
this manner: the Scribes and Pharisees, being impa
tient at the great growth of Christianity in Judea, were
resolved to set upon St. James, and by menaces force
him to renounce that religion publickly before the peo
ple. And the better to do this, they hurry Mm up into
a gallery of the temple, and would oblige him to make
a recantation before a multitude of people who were
gathered together upon the rumour which was spread
abroad concerning this matter. But instead of denying
Christ, he made a public confession of him before that
great assembly, who thereupon almost unanimously
cried out, "Hosanna to the Son of David;" which so
enraged the unbelieving Jews, that they threw him down
headlong from the high place which they had set him on.
But being not quite killed by his fall, he prayed to God
for forgiveness to his murderers. However, this did but
enrage his spiteful persecutors the more ; and one of
them being a fuller, and having in his hand a staff which
he made use of in his trade to beat his cloth in the scour
ing, he struck him over the head therewith, and killed
him. Dr. Nicholls.
St. Philip and St. James being here placed together,
to be commemorated in one day, for what reason does
not clearly appear, the Collect likewise joins them to
gether in a prayer that we may have grace to follow
their steps. The Epistle gives some account of the life
and doctrine of St. James, and the Gospel of St. Philip.
Dr. Hole,

low degree rejoice in that he is exalted, but
the rich in that he is made low ; because as
the flower of the grass he shall pass away. For
the sun is no sooner risen with a burning heat,
but it withereth the grass, and the flower there
of "falleth, and the grace of the fashion of it
perisheth ; so also shall the rich man fade away
in his ways. Blessed is the man that endur-
eth temptation ; for when he is tried, he shall
receive the crown of life, which the Lord hath
promised to them that love him. (59.)
(59.) The Epistle of the day affords a seasonable op-
tunity, and it will also be generally useful, to say some
what concerning the nature of temptation.
To "tempt," in the full extent of the word, is to
" try :" and, by analogy, whatever is a trial of our
virtue, may be called a temptation. In this most com
prehensive signification we may say, that every circum
stance, every event of human life, is a temptation. Be
cause there is not any one of these, but, according as it
falls under the principle of free choice natural to man
kind, is capable of being used to right, or abused to
wrong, purposes ; and so of becoming the occasion of
our doing well or ill, in the management of it.
But, in regard some of these require less skill and
resolution to manage them, than others ; and, since the
use proper to be made of them is so little disagreeable to
our reason and inclination, that they can hardly deserve
to be called trials ; therefore that name is generally con
fined to such, as carry apparent danger and difficulty in
them. Such, as offer violence to flesh and blood ; and
create great struggles, between the'affections of nature,
and the principles of religion. Hence it comes to pass,
that great afflictions, of any kind Avhatsoever, and es
pecially the sufferings undergone for the sake of God
and a good conscience, are peculiarly distinguished by
the title of temptations.
In all these cases the Scripture acknowledges temp
tations to come from God.
Another more restrained sense of it there is, which
imports seducing men into sin. Thus the devil is most
emphatically styled the "tempter :" as always lying in
wait, and industriously suggesting evil thoughts : ei
ther drawing us from good purposes, or egging us on,
and emboldening us in wicked ones. 1 Thess. iii. 5 ; 1
Gor. vii. 5.
This sort of temptation is also ascribed to the cor
rupt inclinations of our own hearts. Particularly in
this chapter : for here the apostle declares, that it can
not without the utmost injustice and impiety be ascribed
to God, in that remarkable text, (Jam. i. 13, 14 ;) " Let
no man. when he is tempted say, I am tempted of God ;
for God cannot be tempted with evil, neither tempteth
he any man : but every man is tempted, when he is
drawn away of his own lust, and enticed."
The truth is, in all seducement the tempter plays our
own artillery upon us. For man, in his primitive puri
ty, was made capable of standing or falling by a limit
ed understanding possible to be imposed upon, and by a
liberty of will to choose, according to the true or false

SAINT PHILIP AND
The Gospel. St. John xiv. 1.
AND Jesus said unto his disciples, Let not
your heart be troubled : ye believe in God, be
lieve also in me. In my Father's house are
many mansions ; if it were not so, I would
have told you. I go to prepare a place for
you. And if I go and prepare a place for you,
I will come again, and receive you unto my
self ; that where I am, there ye may be also.
And whither I go, ye know, and the way ye
know. Thomas saith unto him, Lord, we
know not whither thou goest, and how can
we know the way ? Jesus saith unto him, I
am the way, the truth, and the life : no man
cometh unto the Father but by me. If ye
had known me, ye should have known my
Father also : and from henceforth ye know
him, and have seen him. Philip saith unto
him, Lord, show us the Father, and it suffi-
appearances of good. But by the corruption, which,
since the fall, mankind lie under, these faculties are
miserably Aveakened : the understanding is clouded, the
will warped, and that concupiscence, which signifies a-
strong propension to sensuality and wickedness, is be
come a fit matter for the subtle enemy of souls to work
upon. Thus much, one would hope, might suffice to shew
how men are said in Scripture to be tempted of God ;
and how, of the devil, and their OAvn treacherous naugh
ty hearts. What those temptations are, Avhich deserve
our joy and thanks ; and what those, which it is our
duty Avith our utmost might to strive and pray against.
Dean Stanhope.
(60.) Our blessed Lord'here informs us that to "ask
in his name" is a condition necessary to qualify all our
prayers for success : it is a subject therefore, which
may well employ our thoughts.
Now a thing is said in Scripture to be done in the
name of another four several ways. Either, 1. When
it is done at the command of and by commission from
another. Or, 2. When men act or do it for the ser
vice and honour of another. Or, 3. When they pro
ceed in conformity to the rules and directions set by
that other. Or, 4. When they interpose the authority
and mediation, the sake and merits, of another.
But the principal and most proper intent of this ex
pression is the last : approaching the throne of grace, I
mean, Avith an humble confidence in the merits and me
diation of Christ, and resting our souls upon him alone
for the mercy and good acceptance of God. Thus did
the apostles in the matter more immediately concerned
in this passage. In the miracles, wrought by them for
confirmation of the truth, they constantly invoked the
name of Jesus Christ. When strength and limbs Avere
restored to the lame, they are commanded in " the name
of Jesus to stand up and walk;" (Acts iii. 6;) when
the sick recovered their health, they declare, that " Je
sus Christ made them whole ;" (Acts ix. 34 ;) when

SAINT JAMES'S DAY. 253
ceth us. Jesus saith unto him, Have I been
so long time with you^ and yet hast thou not
known me, Philip ? He that hath seen me,
hath seen the Father; and how sayest thou
then, Show us the Father ? Believest thou not
that I am in the Father, and the Father in
me? The words that I speak unto you, I
speak not of myself; but the Father that dwell
eth in me, he doeth the works. Believe me,
that I am in the Father, and the Father in
me ; or else believe me for the very work's
sake. Verily, verily, I say unto you, He that
believeth on me, the works that I do shall he
do also ; and greater works than these shall he
do ; because I go unto my Father. And
whatsoever ye shall ask in my name, that will
I do, that the Father may be glorified in the
Son. If ye shall ask any thing in my name, I
will do it. (60.)
evil spirits were to be dispossessed, they are "com
manded in the name of Jesus Christ to come out of" the
patient. Acts xvi. 18. The usual method of perform
ing such cures was by laying on of hands, and prayer.
Acts xxviii. 8 ; Jam. v. 14, 15. The requests put up
to God for the confirmation and increase of this power,
intreat that " He Avould stretch forth his hand to heal,
and that signs and wonders might be done by the name
of his holy child Jesus." Acts iv. 30. And when these
petitions at any time had their effect to the amazement
of all beholders, particular care was taken to prevent
those effects being attributed to the apostles themselves ;
by solemn and public declarations, that they were not
owing to any "power or holiness" of their own, but
must be ascribed entirely to " Jesus, whom God had
glorified, and to faith in his name." Acts iii. 12, 13.
16; iv. 10. So constant a dependence upon Christ
did the very manner of working those miracles express,
which he promises the power of, and prescribes the qual
ification for, here. And so just were the doers of them
to their great Master's honour, in disclaiming all right
to any glory from thence, any part in the operation,
except that only of suppliants for, and instruments in,
the use of these supernatural and truly divine gifts.
And herein they are our patterns. For we, like
them, must bring the name of Christ along with us ;
and, whether we desire to be " forgiven those things,
whereof our consciences are afraid," or to receive
supplies suitable to our weakness and our wants, must
come to God, in a due sense, that both the one and the
other sort are such things, " as we are not worthy to
ask but through the merits and mediation of his Son,
Jesus Christ our Lord." Accordingly such forms as
these have obtained in all ages and parts of the Church.
And most deservedly, since this is a manner of wor
ship peculiar to Christians. It is an essential and dis
tinguishing property of our religion : of absolute ne
cessity to be observed. Let us, therefore, in a due sense
of our obligation and interest, be fenrent and frequent

254

SAINT BARNABAS THE APOSTLE.

Saint Barnabas the Apostle. (6 1 .)
The Collect.
O LORD God Almighty, who didst endue
the holy Apostle Barnabas with singular gifts
of the Holy Ghost ; leave us not, we beseech
thee, destitute of thy manifold gifts, nor yet of
grace to use them alway to thy honour and
glory, through Jesus Christ our Lord. Amen.
For the Epistle. Acts xi. 22.
TIDINGS of these things came unto the
ears of the Church which was in Jerusalem :
and they sent forth Barnabas, that he should
go as far as Antioch : who, when he came,
at the throne of grace ; and esteem it a most valuable
privilege, that we may come thither boldly, when "ask
ing in Christ's name." That is, as we have now seen,
when we humbly and heartily acknowledge ourselves
less than the least of all God's mercies : when we dis
claim all desert, of our own, and approach as becomes
miserable, but believing and penitent offenders : when
(after the example of our established Church in her ad
mirable Liturgy) we interpose the most prevailing name
of Jesus the beloved in all our devotions : and when
with the lowest opinion of our own vileness, which
makes us unworthy to beg " any thing," we do join so
high and honourable a trust in his merits, that we make
no doubt of obtaining, for his sake, " every thing" that
is expedient for us. For the more meanly we conceive
of ourselves (and it is but too evident we cannot exceed
on that hand) the nobler and juster is our faith in our
Saviour's inestimable sacrifice, and all powerful medi
ation for us. To whom with the Father and the Holy
Spirit, be ascribed, as is most due, all honour and glo
ry, thanksgiving and praise, now and forever. Amen.
Dean Stanhope.
(61.) St. Barnabas was of Jewish extraction, though
born in the island of Cyprus, being descended from
parents of the house of Levi, who had settled in that
country. Acts iv. 36. He was sent to Jerusalem to
perfect his studies in the Jewish law, under the tuition
of Gamaliel. Some of the most ancient Avriters do af
firm, that he was one of the seventy disciples sent out
to preach by our Saviour. Luke x. 1. He readily com
plied with that injunction of the apostles, for throwing
all their wealth into a common bank, for the better
propagation ofthe Gospel, by selling his land, and lay
ing the money at the apostles' feet, (Acts iv. 37 ;) which
some authors say was not a little field, but a very large
estate in Cyprus. His first publick employ in the
ministry was to settle a Christian Church in Antioch,
several Jews in that city being well disposed to the
faith in Christ by the conversation and preaching of
some Christians, who were scattered abroad upon the
persecution which arose about Stephen, and had fled to
that city. Here his labours had great success ; and,
the converts multiplying upon him very fast, he goes to
Tarsus to bring Paul thither, to be his fellow-labourer

and had seen the grace of God, was glad ; and
exhorted them all, that with purpose of heart
they would cleave unto the Lord. For he was
a good man, and full of the Holy Ghost, and
of faith : and much people was added unto the
Lord. Then departed Barnabas to Tarsus for
to seek Saul : And when he had found him,
he brought him unto Antioch. And it came
to pass, that a whole year they assembled them
selves with the Church, and taught much peo
ple : and the disciples were called Christians
first in Antioch. And in these days came
prophets from Jerusalem unto Antioch. And
there stood up one of them, named Agabus,
and signified by the Spirit, that there should
in that great work of the conversion of so populous a
city. Here God blessed their joint labours with won
derful success, the number of the faithful growing s o
considerable, as to be distinguished first by the name of
Christians in that city. Acts xi. 22, &c. After some
time of their continuance here, by the particular direc
tion of the Holy Ghost, Niger, Lucius, and Manaen,
were appointed to take care of the Churches in Antioch,
and Paul and Barnabas were separated to preach the
Gospel to the Gentiles at a more remote distance, (Acts
xiii. 1, 2 ;) which they accordingly did, planting many
Churches in Asia Minor, for the space of three years
travelling and preaching together. At last there hap
pened a contention between them which occasioned them
to part asunder, and preach separately, wliich God or
dered for the good of the Church, the Gospel being fur
ther propagated by their single preaching, than it would
have been by the conjunct labours of two such eminent
apostles. After this he is said to have settled the Gos
pel in his native country at Cyprus ; and sailing from
thence into Italy, to have planted Christianity in Milan,
not being suffered to come to Rome, by reason of the
edict of Claudius, which had prohibited all Jews to come
into that city. He is supposed to be thc author of an
Epistle which is full of pious instructions, though very
full of allegories, according to the way of writing used
by the Jews. It was allowed for a genuine piece of St.
Barnabas by some of the best critics among the ancient
fathers, and who lived nighest to the apostolical times ;
by St. Clement of Alexandria, by Origen, and by Ter-
tullian. Dr. Nicholls.
The Collect for this day makes mention of the " sin
gular gifts of the Holy Ghost, with which this apostle
was endowed ," withal teaching us tp pray for a com
petent measure of the " like gifts," and " likewise for
grace to use them always to God's honour and glory."
The Epistle gives us some account of St. Barnabas's
first employment in the service of the Church : and
since he was noted for an example of great love and
charity to mankind, being therefore called Barnabas,
which signifies " a son of consolation," from the great
comfort and relief which he was wont to afford to dis
tressed persons ; therefore the Church selected for the
Gospel a portion of Scripture, wherein love to one an-

SAINT BARNABAS THE APOSTLE.

255

be great dearth throughout all the world :
which came to pass in the days of Claudius
Csesar. Then the disciples, every man ac
cording to his ability, determined to send re
lief unto the brethren which dwelt in Judea.
Which also they did, and sent it to the elders
by the hands of Barnabas and Saul. (62.)
The Gospel. St. John xv. 12.
THIS is my commandment, That ye love
one another, as I have loved you. Greater
love hath no man than this, that a man lay
other, in all the acts and good offices of it, is recom
mended to us by the precept and example of our blessed
Saviour himself. Dr. Hole.
(62.) A circumstance worthy of remark in this nar
rative is the imposing upon the believers that name,
which hath ever since been made their distinction, and
justly esteemed their glory, all the world over. The
enemies of the Gospel did in scorn call them Nazarenes,
the " men ofthe sect," and the like. Among themselves
they were styled "disciples, believers, brethren ;" and
had such other titles, as imported faith and charity.
But noAV the success of Paul aud Barnabas had given
them so much confidence, that, at Antioch first, they
adventured publickly and solemnly to take the name of
" Christians :" or persons belonging to, and believing
in, Jesus of Nazareth ; as the Christ of God, the Lord
and promised Saviour of the world. That this distin
guishing character was taken in a solemn manner, we
have reason to conclude from the propriety of the ori
ginal word. For that word is used with regard to edicts
and proclamations ; such particularly, as contained
the people's professions of allegiance to emperors, and
the privileges granted by them to the people ; after
which mutual declaration, the emperor in that place
was publickly acknowledged, and the account of state
transactions Avere reckoned from that era. As a further
proof of this, we have the manner of imposing this name
described ; that it was done in an open assembly, by
Euodius, then bishop of Antioch, and successor to the
apostle St. Peter in that see at the beginmng of Clau
dius's reign, and ten years after our Lord's ascent into
heaven. These are circumstances too considerable to
be overlooked, because all virtually contained in the
Greek expression ; which gives a quite different notion
of the thing, from that too feeble rendering of being
" called Christians." And as St. Luke, the author of this
book, could not find a more forcible or proper phrase
for the solemnity of this denomination ; so he could not
do greater honour to his own city Antioch, than by ac
quainting posterity, that the proselytes of that place
had, first of all others, the courage thus to take upon
them a name, which, every part of the believing world
gladly derive from them, and desire to be known by.
But it is of much less concern, that my reader should
understand the manner of this name being first given,
than that he should be duly sensible of the weighty
obligations which follow upon its being constantly borne
by us. Now these cannot possibly be less, than a firm

down his life for hiS friends. Ye are my friends,
if ye do whatsoever I command you. Hence
forth I call you not servants ; for the servant
knoweth not what his lord doeth : but I have
called you friends ; for all things that I have
heard of my Father, I have made known unto
you. Ye have not chosen me, but I have
chosen you, and ordained you, that ye should
go and bring forth fruit, and that your fruit
should remain : that whatsoever ye shall ask
of the Father in my name, he may give it
you. (63.) 
belief of the doctrines, a conscientious obedience to the
precepts, and as exact a conformity as we are capable
to the example of that Christ, after whom we are called.
When these are not observed, the name, which is meant
for our crown and joy, becomes our condemnation and
reproach. To preserve an incessant remembrance of
these engagements, each person, at the time of being
incorporated into Christ's body, receives that, which
is termed his Cliristian name. A name, deservedly
placed before the other, by reason it inclines us to ad
vantages more valuable, than any possible to descend'
from our ancestors. A name, more strictly ours, than
that of our respective families ; because taken by us,
not derived down to us. A name, which we are infi
nitely more concerned to do credit to, than that other ;
because it is a mark and badge of that covenant with
God, upon the sincere discharge whereof all our hopes
and happiness depend. And therefore, lastly, a name
very properly inquired of at the beginning of our Church
Catechism ; because it is the signature of our profes
sion, and an indelible monument of having contracted
for those duties, in which the child is there about to be
instructed. In a word, if it be deservedly accounted
baseness and degeneracy, to stain our blood, and re
flect shame back upon those forefathers, who were men
of like frailties and passions with ourselves ; think, how
heinous a provocation it must needs be, when those who
" name the name of Christ do not depart from iniquity,"
(2 Tim. ii. 19 ;) when such minister occasion to liber
tines and infidels, to blaspheme the Son of God and his
Gospel, through their impure and vicious, that is, in
deed, their infamous, absurd, and contradictory con
versation. Dean Stanhope.
(63.) We are here told that Ave must " love one an
other as Christ hath loved us." Which may lead us to
consider the proofs of our love, or the instances where
in it ought to be expressed. For they, Avho " love one
another as" he " loved us," must, according to their
power, and as occasions offer, be ready to give the same
evidence of their affection, which he Avas pleased to do
of his. And what that was, the Mstory of his life and
death takes very particular care to acquaint us.
To enter into the detail of these proofs were endjess ;
since every action, every word of his was a fresh one.
Or rather, all he did, and taught, and suffered, in the
whole course of his appearing in our nature, Avas but
one continued act of love ; diversified in its circum
stances, as the wisdom of the agent, and the occasions

256 SAINT JOHN
Saint John Baptist's Day. (64.)
The Collect.
ALMIGHTY God, by whose providence
thy servant John Baptist was wonderfully
born, and sent to prepare the way of thy
Son our Saviour, by preaching repentance ;
make us so to follow his doctrine and holy life,

BAPTIST'S DAY.
that we may truly repent according to his
preaching ; and after his example constantly
speak the truth, boldly rebuke vice, and pa
tiently suffer for the truth's sake, through Je
sus Christ our Lord. Amen.
For the Epistle. Isa. xl. 1.
COMFORT ye, comfort ye my people, saith
your God. Speak ye comfortably to Jerusa-

of the persons, for whose immediate benefit it was in
tended, made such variety requisite. In this he was
so constant, so perfect, so lively and heroick a pattern,
that Ave need only contemplate his behaviour, and frame
our own by that model, to practise this virtue in its
utmost excellence. For, though such sinful sordid
souls as ours can never aspire to all the perfections of
this Son of God, who is love itself ; though the effect
of the kind inclinations, we may have, can never be so
great and so diffusive as his, by whose kindness un
speakable benefits devolve upon all mankind, yet we
shall do well to copy after this great original so far as
we can. And that we are more especially concerned
to do in these three particulars.
1. By suiting our expressions of love to the circum
stances of other people, in such a manner as may be
most proper and profitable for them. And as our bles
sed Lord sometimes instructed and exhorted, sometimes
cherished and fed his hearers by miracles, sometimes
reproved and upbraided their faults with great severi
ty ; so we, in like manner, if we will follow his example,
must dispense to each, as Ave ourselves are able, and
as their condition requires.
2. We must make it our principal endeavour, to ex
press our love in acts of kindness to the souls of men.
Our Saviour, it is true, was very merciful to the bodies
of men. He sustained their hunger, he healed their
diseases, he released them from the torment and bond
age of evil spirits ; and he died at last to purchase
eternal redemption for tMs viler, ^n conjunction with
the other more valuable part of us. But still in all
these, and in all his other acts of mercy, he had re
gard chiefly to the souls of men. Those very miracles,
which bestowed bodily health and soundness, had yet
a farther end in view, and were designed for gaining
them over to holiness and truth. And in this spiritual
life and health it was, that their true, their great hap
piness consisted. Thus also we must shew all the kind
ness we can to men, in every kind and capacity : but
chiefly should we labour for their spiritual advantages.
For no charity is truly Christian, which does not al
ways keep God and heaven in its eye, and direct the
good works it does, to the salvation and amendment of
the parties to whom they are done.
3. We must think no instance, no act, whereby we
may testify this love, and profit others, too great ; but
must be ready and willing to promote the eternal good
of our fellow Christians, at the expense of any tempo
ral inconvenience or hazard.
I conclude with desiring my reader to observe, how
prudent a choice our Church makes in propounding to
our consideration this lecture of charity, on a day,
which gives us the advantage of receiving, together with

the precept, an example enforcing the practice of it.
For such, in a most eminent manner, was the saint of
this festival. He cheerfully devoted first his fortunes,
then his labours, and last of all his life, to the service
of God and Ms fellow-Christians. (Acts iv. 36, 37.)
This was indeed to love his brethren, as Christ had
loved him. This we have reason to esteem one of those
" singular gifts of the Holy Ghost, with which" this
holy apostle " was endued /" and which we beg not to
be destitute of, nor yet of grace to use them always to
God's honour and glory, through Jesus Christ our
Lord. Amen. Dean Stanhope.
(64.) We celebrate the birth of St. John Baptist,
and of our Saviour, for these reasons : the births of
both were full of joy and mystery. Our Saviour's we
have already observed : now for St. John's, it is plain,
there was more than ordinary joy at his birth, (Luke
i. 14 ;) and full of mystery and wonder it was. As a
virgin conceived our Lord, so a barren woman brought
forth St. John. (Luke i. 36.) Again, his birth was
prophetical of our Lord, whom he saluted out of his
mother's womb. Lastly, his birth was made memora
ble by the prediction ofthe angel Gabriel. (Luke i. 19.)
There was formerly another holy-day for the be
heading of St. John Baptist ; but our Church keeps
only this holy-day in memory of him ; wherein, though
she principally commemorates his mysterious nativity,
as you may see in the Gospel ; yet she does not omit his
life and death : his life and office in the morning lessons
are recorded ; his death is related in the second evening
lesson, and the collect prays for grace to imitate his ex
ample, patiently suffering for the truth. Bp. Sparrow.
It is well worth observing, that, whereas other fes
tivals are celebrated on the supposed day of the saint's
death then commemorated, this is calculated for the
nativity of St. John : the only nativity, except that of
our blessed SaA'iour, for which the Church assembles
with thanksgiving.. The rest did by their deaths bear
testimony to Christ already come : he died a martyr
too, though not properly a martyr for the faith of Je
sus. But the circumstances and design of his birth
Avere so full of significance and wonder, that this in a
particular manner claims our praise to God. Because
his nativity was a warning and pledge of our Saviour's ;
and rendered him, as St. Chrysostom expresses himself,
a preacher, and worker of miracles, from the very
womb. Hence, says St. Augustin, it is, that the
Church this day goes out of her usual method, and
pays a particular respect to the first setting out of this
Avonderful forerunner.
All, that concerns this part of St. John's story, is so
fully related in St. Luke's first chapter, that no more
need be said of it. The Evangelist acquaints us, that

SAINT JOHN BAPTIST'S DAY.

257

lem, and cry unto her that her warfare is ac
complished, that her iniquity is pardoned : for
she hath received of the Lord's hand double
for all her sins. The voice of him that crieth
in the wilderness, Prepare ye the way of the
Lord, make straight in the desert a highway
for our God. Every valley shall be exalted,
and every mountain and hill shall be made low :
and the crooked shall be made straight, and the
rough places plain. And the glory of the Lord
shall be revealed, and all flesh shall see it to
gether ; for the mouth of the Lord hath spok
en it. The voice said, Cry. And he said,
What shall I cry ? All flesh is grass, and all
the goodliness thereof is as the flower of the
field. The grass withereth, the flower fadeth,
the fame and expectation of this child had spread itself
through all the country. This, we are told, provoked
the jealousy of Herod to endeavour his destruction also,
at the time of slaying the children in and about Bethle
hem. Zacharias is reported to have been killed in the
temple, for refusing to deliver up his son ; and Eliza
beth, to have fled with him into the wilderness, and so
early to have entered him upon that solitary life, which
he persevered in, till the exercise of his ministry called
him forth, and manifested this more than a prophet to
Israel. St. Matthew describes to us his habit and diet ;
" a garment of camel's hair, a leathern girdle, locusts
and wild honey ;" (Matt. iii. 4 ;) all resembling the
rigour of that Elias, in whose spirit and power he came.
And, that the correspondence might hold as well in the
miraculous provision, as in the plainness of his food,
there was a tradition, that his mother Elizabeth died
about forty days after their arrival in the desert ; and
that God commanded an angel to feed this important
infant, till he was able to look out for his own susten
ance. His ministry will be considered in its place. His
imprisonment is by Josephus imputed to Herod's jeal
ousy, lest a person of such influence upon the people
should dispose them to any insurrection. Macherus
was the place of his confinement : a town and castle of
great strength, a little beyond Jordan, and near the
Dead Sea. Here he was beheaded, and buried (say
some) betAveen Elisha and Obadiah the prophets. The
Gospel tells us the provocation : that it was rebuking
Herod for taking his brother's wife ; and that Herod,
who had a reverence for John, was trepanned into this
execution by the subtlety and malice of Herodias, who
took the advantage of a rash promise made to her daugh
ter, and instructed her to ask the Baptist's head in a
charger. Josephus relates at large the wickedness,
both of that marriage, and of this murder : the severe
revenge taken by Aretas, king of Arabia Petrsea,
brother to Herod's repudiated wife : the miseries, which
the restless ambition of Herodias brought afterwards
upon both Herod and herself, no less than deprivation
of Ms government and perpetual exile. And thc daugh-

because the Spirit ofthe Lord bloweth upon it :
surely the people is grass. The grass wither
eth, the flower fadeth ; but the word of our
God shall stand for ever. O Zion, that bring-
est good tidings, get thee up into the high
mountain : O Jerusalem, that bringest good ti
dings, lift up thy voice with strength ; lift it
up, be not afraid ; say unto the cities of Judah,
Behold your God. Behold, the Lord God
will come with strong hand, and his arm shall
rule for him : behold his reward is with him,
and his work before him. He shall feed his
flock like a Shepherd; he shall gather the
lambs with his arm, and carry them in his bo
som, and shall gently lead those that are with

young.

(65.)

ter is also said, by a fall through ice which broke un
der her, to have had her head severed from her body :
so resembling that death, which at her request the Bap
tist had suffered before. Dean Stanhope.
(65.) The portion of Scripture for the Epistle, and
that of the Gospel, now before us, will be most properly
treated of together ; because both agree in the same de
sign of explaining to us the office and business of that
holy person, whose wonderful birth the Christian church
this day commemorates. It was, say Isaiah and Zach
arias unanimously, that he might " go before the face
of the Lord, to prepare his way."
This he did by his preaching ; by his baptism ; and
by some significant circumstances relating to his per
son and manner of life.
1. One cannot reflect at all upon the particulars re
corded of his preaching, and not see the fitness of that
preparation made by them, for him who came to reform
the world, to establish righteousness, to complete and to
reveal the whole mystery of our redemption. Had these
principles been entertained with the same zeal they were
taught, how smooth and easy had his way been made :
but they, who lay grovelling in the mire of sin, affected
still to retain the situation of valleys, and refused to be
"exalted." The "mountains" and "hills" of phari-
saical superstition and self-sufficiency would not endure
to be " made low."^ The " crooked" dispositions of
covetousness, ambitflp, sensual pleasures and worldly
lusts, were not "straightened;" nor the "roughness"
of angry, revengeful, haughty, and uncharitable pass-
sions " made plain," by this doctrine of repentance.
And, from that inefficacy of a preparation, so competent
in itself, the history of our Saviour's and his apostle's
ministry assures us, it was, that so great a part even of
their labours was in vain. Meanwhile, what hath been
said abundantly proves, Iioav well this part of John's
office was discharged, and how eminently he, above any
other prophet whatsoever, deserved the title of our
btessed Lord's forerunner, upon the account of his
preaching. 2. John was most eminently our Lord's forerunner,
not only as a preacher, but as a baptist too; in that Ms

258

SAINT JOHN BAPTIST'S DAY.

St. Luke i. 57.

The Gospel.
ELISABETH'S full time came that she
should be delivered*; and she brought forth a
a son. And her neighbours and her cousins
heard how the Lord had showed great mercy
upon her ; and they rejoiced with her. And
it came to pass, that on the eighth day they
came to circumcise the child ; and they called
him Zacharias, after the name of his father.
And his mother answered and said, Not so ;
but he. shall be called John. And they said
unto her, There is none of thy kindred that is
called by this name. And they made signs to
his father, how he would have him called.
And he asked for a writing table, and wrote,
saying, His name is John. And they marvel
led all. And his mouth was opened imme-
baptism was a solemn rite of renouncing sin; in that it
was a profession of obedience for the future ; in that it
opened the way for a more perfect institution of the like
nature; in that it exhibited Christ, as the object of faith,
the master and guide whom men ought to follow : for
being thus baptized, they were thereby led and con
signed over to him ; and qualified for the Christian bap
tism, which exceeds that other in dignity and efficacy :
for here the Spirit accompanieth the water. This con
fers by its own virtue, actually and immediately, the
privileges imparted by that, accidentally and remotely.
This confirms and completes that pardon of sins, and
those assistances of grace, which belonged to no ante
cedent Washings, farther than as they were figures of,
and approaches toward, the Christian ; which is there
fore by way of distinction and eminence styled, " the
washing of regeneration and renewing of the Holy
Ghost." (Tit. iii. 5.)
3. Let us noAV, in the last place, observe the Bap
tist preparing the way for Christ, in some remarkable
circumstances relating to his person and behaviour.
The first of these is his being foretold by the ancient
prophets ; both as to the character he should sustain,
and as to the successful discharge-of it. This we find
done particularly, by Isaiah, infps fortieth, anil by
Maiachi, in his third and fourtli chapters : passages
all applied to John, by the evangelists, and by our
blessed SaA'iour himself. (Matt. iii. 3 ; Mark i. 2, 3 ;
Luke iii. 4, 5, 6; Matt. xi. 10. 14 ; xvii. 11, 12, 13.)
An honour so uncommon, that some have understood
him to be entitled " more than a prophet," not only
upon the account of his immediately forerunning our
Lord; but because his doing so, and the spirit and man
ner in which it was done, were thought a subject wor
thy of former and long distant prophecies. Add to this
the prediction of his conception, birth, name, manner
of living, and ministry, by an angel sent from heaven
for that purpose : the same angel which so quickly after
brought the like, but more joyful message, concerning

diately, and his tongue loosed, and he spake,
and praised God. And fear came on all that
dwelt round about them : and all these say
ings were noised abroad throughout all the hill
country of Judea. And all they that had
heard them laid them up in their hearts, say
ing, What manner of child shall this be ? And
the hand of the Lord was with him. And
his father Zacharias was filled with the Holy
Ghost, and prophesied, saying, Blessed be the
Lord God of Israel ; for he hath visited and
redeemed his people, and hath raised up an
horn of salvation for us, in the house of his
servant David ; as he spake by the mouth of
his holy prophets, which have been since the
world began : that we should be saved from
our enemies, and from the hand of all that hate
us : To perform the mercy promised to our
our Lord himself. (Luke i. 13, 14, 15, 16, 17. 19. 26.)
The particulars of both indeed as nearly resemble each
other, as it is possible for the accounts of persons so
distant to do. So circumstantial in this respect was
the preparation made for the Son of the great God's
approach, by the predictions of him, than whom " there
had not been a greater among them that are born of
women." A second particular in his birth. His stock was of
that set of men, whom God had chosen of his own, and
sanctified for the nearest approaches to himself in the
priestly office. Luke i. 5, 6. Both his parents were of
an age that rendered issue unexpected ; and his mother
besides under a natural incapacity from her youth. So
that this child was altogether miraculous ; and, as
such, a proper forerunner for him, who was born of a
pure virgin, without the knoAvledge of man : because
the sight and certain assurance of the former astonish
ing event Avould, when rightly considered, dispose to
the belief of the latter. That this was one intent and
use of it, we have the authority of an angel to instruct
us ; who, to establish the Virgin's faith, in a message
unaccountable to reason, and impracticable to nature,
urges this argument : " And behold thy cousin Eliza
beth, she hath also conceived a son in her old age ; and
this is the sixtli month with her Avho was called barren.
For with God nothing shall be impossible." Luke i.
36, 37.
Thus, after a long dark night of ignorance and vice,
God Avas pleased gradually to restore light to a wretch
ed world. The law and the prophets, like the glim
merings of the twilight, dawned first. The Baptist,
like the morning star, gave notice of its approach : and,
in proportion as this disappeared, clear day came on,
and the Sun of righteousness arose. God give all
them, who live under his shine, the grace to " walk as
children of light," and in that " way of peace," for
"guiding their feet in wliich" he "visited us from on
high." Eph. v. 8 ; Luke i. 78, 79. To whom, with

SAINT PETER'S DAY.

259

fathers, and to remember his holy covenant :
the oath which he sware to our father Abra
ham, that he would grant unto us, that we,
being delivered out of the hands of our ene
mies, might serve him without fear, in holi
ness and righteousness before him, all the days
of our life. And thou, child, shalt be called
the prophet of the Highest : for thou shalt go
before the face of the Lord, to prepare his
ways ; to give knowledge of salvation unto his
people by the remission of their sins, through
the tender mercy of our God ; whereby the
Day-spring from on high hath visited us, to
give light to them that sit in darkness, and in
the shadow of death, to guide our feet into the
way of peace. And the child grew, and wax-
the Father, and the Holy Spirit, three persons and one
God, be all honour and glory for evermore. Amen.
DEAN STANHOPE.
(66.) This eminent Apostle Avas born at Bethsaida, a
town of Galilee, (John i. 44,) being by profession a fish
erman. Matt. iv. 18. He was brother to St. Andrew,
and his elder brother most probably ; because, in the
catalogue of the Apostles, he is mentioned before him.
Matt. x. 2. The Papists indeed are very loth to allow
this because they would have Mm to be entitled to this
precedence by his pretended supremacy ; and therefore
they rely most upon the authority of Epiphanius, who
says he was younger than St. Andrew. But the
Protestants bring the better authorities of St. Jerom
and St. Chrysostom, and many others, who assert, that
'he was the elder brother. He had, in his character,
some eminent qualifications, which gave him a distinc
tion above the generality of the apostles, though not
what the Papists pretend, a supremacy over them. He
was the first of the Apostles who publickly professed
his. belief of the divinity of our blessied Lord, (Matt.
xvi. 16 ;) which frank declaration of his made our Sa
viour promise him, that his preaching and confession
should be a principal foundation of the Church which
he designed to build. He, together with James and
Jbhn, had a particular intimacy with our blessed Lord,
as appears by his being with them so frequently in pri
vate. Matt. xvii. 1 ; Mark ix. 2 ; Matt. xxvi. 37. He
had a mighty zeal for his Master, which prompted him
to draw his sword in his defence, and cut off Malchus's
ear, (John xviii. 26 ;') but withal it must be said, that
these good qualities were eclipsed by the cowardice
which he sheAved in denying his Master, (Matt. xxvi.
70,) and by his dissimulation which he used in comply
ing with the Jews in the observation of their ceremo
nies. Gal. ii. 11: — 14.
After our Saviour's ascension, he did singular'service
in the propagation of the Gospel ; he, by one sermon,
converted three thousand souls. Acts ii. 41. He was
sent by the apostolical college, together with John, to
confirm theneAV converts that Philip had gained to the
faithin Samaria, Avhich office they discharged with great

ed strong in spirit ; and was in the deserts till
the day of his showing unto Israel.

Saint Peter's Day. (66.)
The Collect.
O ALMIGHTY God, who, by thy Son Je
sus Christ, didst give to thy Apostle Saint Pe
ter many excellent gifts, and commandedst
him earnestly to feed thy flock ; make, we be
seech thee, all Bishops and Pastors diligently
to preach thy holy Word, and the people obe
diently to follow the same, that they may re
ceive the crown of everlasting glory, through
Jesus Christ our Lord. Amen.
faithfulness, (Acts viii. 17 ;) though, by the way, this
mission is not very consistent with the supremacy of
this apostle, which, in latter ages, has been pretended ;
for such a papal authority as some persons Avould vest
St. Peter Avith, could hardly have brooked to have been
sent upon an errand, and that too with a colleague in
trusted Avith equal powers with himself. He was im
prisoned by Herod about the year of Christ 44, and
was n a miraculous manner deliA'ered from thence by
the ministry of an angel. Acts xii. 7. After this, when
the apostles divided themselves to. preach the Gospel,
(if we may credit the latter Greek writers,) he constitu
ted a Christian Church at Csesarea Palestine, called
otherwise Turris Stratonis ; from thence he came to
Sidon, and placed another bishop there : he next con
verted many of the inhabitants of Berytus, another
town of Phcenicia, and settled a bishop likewise in that
country : he then extended the Gospel to Biblos,
another city of Phcenicia; after that to Tripolis ; next
to Antandros, a town of Phrygia : proceeding to the
island of Aradus, to Balanseaand Panta, he carried on
Ms preaching to Lacdicsea, where converting many,
and curing the sick, he settled a bishoprick. But be
sides St. Peter's preaching in these neighbouring towns
of Judea, St. Jerom says, he converted many to the-
faith in Pontus, Galatia, Cappadocia, Bithynia, and at
last settled a bishoprick, where he himself some time
presided in Antioch. Some time after this he came to
Rome, as Eusebius, Irenseus, St. Cyprian, Lactantius,
and other authors relate : but that he came hither in
the second year of Claudius, in the year of our Lord
45, as Eusebius, in his Chronicon, sets it, can hardly
be evinced. When he and St. Paul had for a consid
erable time preached here, their ministry in the Gospel
was much hindered by the magical arts of Simon the
magician. This was the cause, as some later writers
affirm, of St. Peter's being thrown into prison at Rome,
and likewise of his martyrdom, Nero taMng to him
self the affront which was done to the magicians, which
sort of people he was particularly fond of. St. Peter
being first scourged, was led out to be crucified upon the
hill called Janiculus, desiring to be fastened to the cross
41

260 For the Epistle. Acts xii. 1.
ABOUT that time, Herod the king stretch
ed forth his hands to vex certain of the Church.
And he killed James the brother of John with
the sword. And because he saw it pleased
the Jews, he proceeded further to take Peter
also. (Then were the days of unleavened
bread.) And when he had apprehended him.
he put him in prison, and delivered him to four
quaternious of soldiers, to keep him ; intend
ing after Easter to bring him forth to the peo
ple. Peter therefore was kept in prison ; but
prayer was made without ceasing ofthe Church
unto God for him. And when Herod would
have brought him forth, the same night Peter
was sleeping between two soldiers, bound with
two chains ; and the keepers before the door
kept the prison. And behold, the angel of
the Lord came upon him, and a light shined
with his head downwards, alledging, that he thought
himself unworthy to die exactly after the same manner
with his Lord.
That Peter was a married man, is mentioned in
Scripture, his wife's mother . being 'spoken of there,
(Matt. viii. 14 ;) and that his wife suffered martyrdom,
the ancient writers'do affirm ; for Clemens of Alexan
dria writes thus of her : " It is reported, that St. Pe
ter, when he saw his wife drawn to execution, rejoiced
at her being called to so great an honour, and that she
was now going to her own home : that he exhorted her
and comforted her, calling her by her proper name,
and bidding her remember her Saviour ; and telling
her, that now she was going to be married in heaven."
Dr. Nicholls.
The Epistle fortius day gives us some account of the
sufferings of St. Peter, and particularly of his impris
onment by Herod, together with his deliverance from
it. The Gospel acquaints us Avith his doctrine ; and
particularly with the famous confession of his faith in
Christ, together with the stability of the Christian
Church founded upon it. Dr. Hole.
(67.) From the narrative in this portion of Scripture
aris.e the following observations, upon which our
thoughts may be usefully employed.
1. We have in this, as in a former Herod, a tragic
al instance of the abuse of power ; and of the merciless
cruelty, into which rulers and great men are betrayed ;
when once they let go the reins of justice, and become
unsteady in the measures of government, for the sake
of envy, ambition, jealousy, partiality, or any other
corrupt passion whatsoever.
2. Of all those passions, this Scripture points us out
one of the most dangerous, affectation of popularity and
applause. With this the deadly poison is generally
gilded by those, who would insinuate mischief, and per
suade to wicked, because acceptable, methods. It was
because the death of James " pleased the people," that

SAINT PETER'S DAY.
in the prison : and he smote Peter on the side,
and raised him up, saying, Arise up quickly.
And his chains fell off from his hands. And
the angel said unto him, Gird thyself, and bind
on thy sandals : and so he did. And he saith
unto him, Cast thy garment about thee, and
follow me. And he went out, and followed
him; and wist not that it was true which
was done by the angel, but thought he saw
a vision. When they wfere past the first
and second ward, they came unto the iron
gate that leadeth unto the city, which opened
to them of its own accord : and they went
out and passed on through one street, and forth
with the angel departed from him. And
when Peter was come to himself, he said,
Now I know of a surety that the Lord hath
sent his angel, and hath delivered me out of
the hand of Herod, and from all the expecta
tion of the people of the Jews. (67.)

Herod " proceeded farther to take Peter also." ver. 3.
Nor is this any great matter of wonder : for the hu
mours of the people are so extravagant, and their ex
pectations so unreasonable, that whosoever takes his di
rections from thence is the greatest of slaves. A prince
may see this, and repent too late, and wish to retrieve
his liberty ; but, except resolution, assisted by the
grace of God and trust in his protection and assistance,
break this chain, he will certainly minister occasion
for that, which is my
3. Third observation : the danger and misery of go
ing past retreat, losing all remorse, and falling from
one wickedness to another. Herod first vexed some
private Christians, then murdered one apostle; and,
after that, imprisoned another, with intent to give him
no better quarter. But against these melancholy ob
servations, the following verses help us to set another
most comfortable one. ver. 5 — 1 1 .
4. The wisdom, I mean, and goodness of that ever-
watchful Providence, by which the evil designs of such
wicked men are disappointed, and his faithful servants
wonderfully preserved from them.
5. The fifth verse instructs us, how instrumental the
intercessions of good people are towards procuring such
deliverances. Mighty indeed is the efficacy of prayer,
when unanimous and publick ; especially if the subject-
matter of it be somewhat eminently serviceable to the
glory of God, and the benefit of religion.
6. But if those prayers be not presently successful,
the case of St. Peter forbids us to despair. " Prayer
was made without ceasing of the church to God for
him," (ver. 5, 6 ;) but the angel was not sent for his re
lease, till the very night before his intended execution.
Thus it is usual with God, for the clearer illustration
of his mercy and power, for the exercise of his servants
in faith and patience, and for other excellent ends, to
forbear the interposition of extraordinary means till
human helps and hopes are given over.

SAINT PETER'S DAY.

261

The Gospel. St. Matt. xvi. 13.
WHEN Jesus came into the coasts of Caesa-
rea Philippi, he asked his disciples, saying,
Whom do men say that I, the Son of man,
am ? And they said, Some say that thou art
John the Baptist ; some say Elias ; and others,
Jeremias, or one of the prophets. He saith
unto them, But whom say ye that I am ? And
Simon Peter answered and said, Thou art
Christ, the Son of the living God. And Jesus
7. As the season proper for miraculous operations is,
when ordinary methods prove vain ; so, when such
otherwise Inextricable difficulty is over, that season is
at an end ; and we are left to the use of common means,
and the protection of a common Providence again.
Thus our Lord commands Jairus to preserve the life of
his daughter, by the usual refreshments of nature,
which nothing less than an almighty PoAver had, or
could have restored. Luke viii. 55. And thus the an
gel here, after knocking off St. Peter's chains, unlock
ing the prison-doors, and causing the city-gate to open
of its own accord, leaves him, Avhen thus set at large,
to provide for himself. Acts xii. 7, 8, 9, 10: A plain
instance of our duty, to be diligent in the use of means,
when put into our hands ; and not to expect those things
should be done without us, which, by the due use of
prudence and industry, we are sufficiently qualified to
do for ourselves. Dean Stanhope.
(68.) It will be useful to point out a few inferences
which may be drawn from a proper explanation of our
Saviour's promise that "the gates of hell shall not pre
vail against his Church."
And, first, from hence we learn, what that Church
is, to which the promise in my text belongs. The
term church is of an ambiguous signification. It must
therefore be of great consequence to fix a right notion
of it, that we may not suspect the truth of our blessed
Master, nor bring the punctual performance of this en
gagement into question, by a wrong application of his
Avords. Sometimes the church signifies the elect; the "in
visible church." Against this church the gates of hell
do not prevail indeed : but the promise does not seem
to be peculiar to them only, because it supposes some
marks, whereby we may discover who are, and who
are not, the persons, to whom it is made good.
Sometimes again, the church signifies that company
of men who live in the outward profession of the truth,
and own the name of Christ any where in the world.
Now their doctrine and worship being open and observ
able, such as they may be taken notice of and distin
guished by ; this is, in that regard, called the " visi
ble," and, in regard of its not being confined to any
limited place, it is also called the " universal churcM"
Sometimes also the particular branches of this great
body are called "churches;" as St. Paul mentions
"the care of all the churches," the church of Jerusa
lem, the church of Rome, of Corinth, of Ephesus, and
the like. In this last sense, it is manifest, the promise

answered and said unto him, Blessed art thou,
Simon Barjona : for flesh and blood hath not
revealed it unto thee, but my Father which is
in heaven. And I say also unto thee, that thou
art Peter, and upon this rock I will build my
Church : and the gates of hell shall not pre
vail against it. And I will give unto thee the
keys of the kingdom of heaven : and whatso
ever thou shalt bind on earth, shall be bound
in heaven ; and whatsoever thou shalt loose
on earth, shall be loosed in heaVen. (68.)
is not meant. For those churches mentioned in Scrip
ture, having some of them revolted from the doctrine
and worship of Christ, and being over-run with errors
and heresies, destructive of the first and fundamental
articles of our faith, it is evident that the gates" of hell
have actually prevailed against them. So that the uni
versal and visible church is plainly that society of per
sons concerned here. And so long as the Christian re
ligion does not absolutely disappear ; so long as there
are, any where, men, who continue to hold all the
necessary and essential points implied in that confes
sion of St. Peter, that "Jesus is the Christ, the Son
of the living God," so long the promise is made good
still. The candle is not put out, though the candle
stick may be removed from some "particular visible"
churches, and so translated out of one country or
proAince into another.
2. Secondly, this promise does not infer, that tlie
church shall always continue in outward peace and
splendour. We know, at the beginning, after our
Lord's resurrection, almost the whole of it, the church
representative at least, was contained in that single
upper room, where the disciples assembled privately
for fear of the Jews. (Acts i.) And, afterwards during
the primitive persecutions, it was only to be found in
desarts, and mountains, and caves of the earth : among
such persons, who, to avoid the rage of their enemies,
served God, not in temples and synagogues, but in
such manner and places as the wisdom of the serpent,
joined with the harmlessness of the dove, put them upon
taking shelter in. Therefore the character ofthe church
is not its being countenanced by human laws, and pro
tected by the secular arm ; it lies not in the multitude
of its professors, nor in the freedom of its worship ;
butin the truth of its doctrine, and the sincerity of its
members. 3. Thirdly, it does not follow from hence, that the
church of God cannot err. For as men may be saved,
though they be not absolutely void of all sin ; so the
church may continue a true church, though it be not
totally exempted from all error. All men, as such,
are subject to mistakes ; but all mistakes do not over
throw the being of a church. Though therefore it
should be granted, that no society of men ever served
God in perfect purity ; yet, so long as their corrup
tions did not overturn the main points of faith, so long
as they held fast " the form of sound words," and kept
to the foundation ; such errors and corruptions, in mat
ters of less moment, are by no means inconsistent with

262

SAINT JAMES THE APOSTLE.

Saint James the Apostle. (69.)
The Collect.
GRANT, O merciful God, that as thine
holy Apostle Saint James, leaving his father
and all that he had, without delay was obedi
ent unto the calling of thy Son Jesus Christ,
and followed him ; so we, forsaking all world-
Ms promise. For the "gates of hell" have not "pre
vailed," till error rides triumphant, and draws them
off from the belief and confession, that "Jesus is the
Christ, the Son of the living God." From hence I
argue, 4. Fourthly, that holding communion with this or
that particular see, or set of men, is no necessary
qualification of the true church. For the truth of any
church lies in making St. Peter's confession, and hold
ing communion Avith pastors duly qualified, according
to Christ's ordinance, to administer the word and sa
craments to the people. And they, who continue to
hold his doctrine, and this communion, though they
may see good cause to separate from some practices,
which they think by necessary consequence destructive
of the faith, are yet truly members of Christ's church,
let them hold outward communion with any particular
Christian bishop, or regularly constituted church what
soever. Lastly, this should be a Avarning to us, to prepare
for difficulties and trials, and to resolve against falling
from our own steadfastness. The kingdom of Christ
and that of the devil are described as two societies ever
at war with one another. And therefore every one,
who hath listed himself under Christ's banner, should
provide for engaging every hour, and fight manfully
against sin, the world, and the devil. We should all
pray most earnestly to God for the assistance of his
grace ; we should seek and love the truth ; we should
all pursue the things that make for peace, and where-
wfth one may edify another ; we should hold fast to the
church, of which we are members, and not content
ourselves with believing, but be sure to live up to what
we are taught : always remembering, that, so long as
we continue honest inquirers, zealous professors, and
holy livers, though God may suffer us in some points
to be mistaken, yet his goodness will not suffer us to
perish, nor to err fatally ; and that the only means to
triumph and obtain the crown of righteousness, is to
"live soberly, justly, and godly in this present world,
and to continue Christ's faithful soldiers and servants
unto our lives' end." Dean Stanhope.
(69.) St. James the Great, or the Elder, was one of
the sons of Zebedee, and brother to St. John. His
mother's name was Mary, othenvise called Salome, a
kinswoman of the blessed Virgin. This Avas she that
came to our Saviour with a petition in behalf of her tAvo
sons James and John, that one might sit on his right
hand, arid the other on his left, in the kingdom of heav
en. (Matt. xx. 21.) That this importunity did not
proceed so much from the fondness of the mother, as
from thc ambition of her two sons, whilst they kept
their uncorrected nature, not yet sufficiently cultivated

ly and carnal affections, may be evermore ready
to follow thy holy commandments, through
Jesus Christ our Lord. Amen.
For the Epistle. Acts xi. 27. And part
of Chapter xii.
IN those days came prophets from Jerusa
lem unto Antioch. And there stood up one
by the Gospel doctrine, is plain ; because our Saviour
directs himself to them, as well knowing it was they
that had put her upon this unreasonable petition ; <f4Ye
know not what ye ask ; are ye able to drink of the cup
that I drink of ?" &c. Another instance of the un-
governed passions of these two disciples, and which
the evangelical goodness and wisdom taught by our
Lord had not sufficiently restrained, was their calling
for fire from heaven to fall upon the Samaritans, be
cause of their inhospitable treatment of our blessed Lord,
as Elijah had done before on the like occasion. For
which indiscreet and furious zeal our blessed Lord
gently rebukes them, telling them, that they knew not
what " manner of spirit" they were acted by : this cruel
imprecation did most certainly shew, they were not
led by that gentle spirit Avhich he had taught them ; for
he came among them, not to teach them by a cruel and
bigotted zeal to take away men's lives, but his chief
message into the world was to save thein. (Luke ix. 55.)
The Spaniards have a notion, that, after our Saviour's
ascension, he came to preach in their country, upon
which account he is acknowledged the tutelar saint of
Spain ; but that is a story raised without any ground,
no ancient author making mention thereof, and it does
not appear that this apostle ever stirred out of Judea
during his life, he undergoing martyrdom there very
early : for he was killed by Herod in the second year"
of Claudius, about eight years after Christ's ascension.
He Avas thc first ofthe apostles that suffered martyrdom,
being brought to that trial by tlie Avicked vain-glory of
Herod Agrippa, who, being ncAvly advanced to his
kingdom, was willing to do some popular act to please
the generality of the Jewish people,. AA'ho, being man
aged by the priests, had conceived a great hatred against
the Christians ; which he taking notice of, thought he
could not do them a more obliging favour, than to slay
before their faces one of the chief teachers of this new
sect. This was the occasion of the martyrdom of this
blessed saint. Eusebius relates this particular circum
stance at his martyrdom, out of Clement of Alexandria ;
Clement, in his aforesaid book, asserts a very memora
ble story of St. James, which he tells of as a tradition
handed down from his ancestors ; namely, " That the
person who had given in information against St. James,
and had been witness against him at his trial, when he
saw him so readily laying down his life for Christ, he
likeAvise confessed himself a Christian, and so they
both together were led to execution. St. James, for
some little time revolving in his mind the strangeness
of this accident, accosts Mm with this evangelical salu
tation, " Peace be to you ;" and he kissed him, and
so they both were beheaded together." Dr. Nicholls.
Thc Collect for the day reminds us of this holy apos-

SAINT JAMES THE APOSTLE.

263

of them named Agabus, and signified by the
Spirit, that there should be great dearth
throughout all the world : which came to pass
in the days of Claudius Caesar. Then the
disciples, every man according to his ability,
determined to send relief unto the brethren
Which dwelt in Judea. Which also they did,
and sent it to the elders by the hands of Bar
nabas and Saul. Now about that time, Herod
the king stretched forth his hands to vex cer
tain of the Church. And he killed James the
brother of John with the sword. And be
cause he saw it pleased the Jews, he proceed
ed further to take Peter also. (70.)
The Gospel. St. Matt. xx. 20.
THEN came to him the mother of Zebe-
dee's children, with her sons, worshipping him,
and desiring a certain thing of him. And he
said unto her, What wilt thou ? She saith unto.
him, Grant that these my two sons may sit,
the one on thy right hand, and the other on
the left, in thy kingdom. But Jesus answer-
tie's leaving all that he had, that he might become a
follower of Christ ; and teaches us to pray in suitable
terms. The Epistle gives us a farther proof of his sin
cerity in submitting to die for his Cliristian profession.
The Gospel records a very inconsiderate request pre
ferred to our blessed Saviour ; and his answer to it.
Dr. Hole, Dean Stanhope.
(70.) Upon the subject of this Epistle see the com
ment on that for St. Peter's day.
(71.) We are here informed, that the mother of Zeb-
edee's children, together with her two sons, James and
John, entertaining a very mistaken notion of Christ's
kingdom, besought our Lord, that when he should enter
upon it, (which they seem to think would immediately
follow his resurrection, foretold at the nineteenth verse,)
these two apostles might have the privilege of being
next in honour to tMs king himself. To this our blessed
Lord replies, that " they knew not what they asked."
ver. 22. Their apprehensions (that is) ofthe kingdom of
the Messias, so often spoken of by the prophecies of old,
were gross, and low, and carnal. For, as his kingdom
was not of this world, so neither should the manners
and advantages of it hold any such proportion or re
semblance to those upon earth, as they fondly imagined.
Himself was not to acquire and possess this crown, by
wars and triumphs, and common conquests;, but by
sufferings, and shame, exceeding great hardships, and
universal malice and contempt. And since his servants
must follow his example, as well in the methods of ob
taining honour, as in the nature of the honours appoint
ed for their recompense ; he inquires whether they were
content, and qualified to accept the advantage they ig
norantly desired, upon such hard conditions. They
with a hasty zeal, natural to men eager in their wish
es, and liberal in promising what great things they

ed and said, Ye know not what ye ask. Are
ye able to drink of the cup that I shall drink
of, and to be baptized with the baptism that I
am baptized with ? They say unto him, We
are able. And he saith unto them. Ye shall
drink indeed of my cup, and be baptized with
the baptism that I am baptized with ; but to
sit on my right hand, and on my left, is not
mine to give ; but it shall be given to them for
whom it is prepared of my Father. And
when the ten heard it, they were moved with
indignation against the two brethren. But
Jesus called them unto him, and said, Ye know
that the princes of the Gentiles exercise do
minion over them, and they that are great ex
ercise authority upon them. But it shall not
be so among you : but whosoever will be great
among you, let him be your minister; and
whosoever will be chief among you, let him be
your servant : Even as the Son of man came
not to be ministered unto, but to minister, and
to give his life a ransom for many. (71.)
would do, answer, that they were ready to do and suffer
any thing, and had not the least distrust of their own
performance. Whereupon our Lord tells these bold
undertakers, they should be taken at their word ; and.
in proportion to their making it good, they should not
fail to be considered for their pains and fidelity. "Je
sus answered and said, Ye know not what ye ask. Are
ye able to drink of the cup that I shall drink of, and to
be baptized with the baptism that I am baptized with ?
They say unto him, We are able. And he saith unto
them, Ye shall indeed drink ofmy cup, and be baptized
with the baptism that I am baptized with ; but to sit on
my right hand, and on my left, is not mine to give :
but" it shall be given to them, " for whom it is prepared
of my Father." ver. 22, 23. Little doubt can be made,
but the true importance of which words is neither more
nor less than this, that the sincerity and ability of these
two apostles should be brought to the trial, by Provi
dence ordering matters so, that they should be conform
ed to the example of their Master, and suffer bitter
things for the honour and confirmation, and great ad
vantage of the Christian religion, as Jesus had done
before them.
This prediction', or promise, call it which you will,
was literally and punctually fulfilled in St. James, to
the honour of whose memory this festival is designed ;
the Epistle for the day informing us, that, when the
malice of Herod had instigated hiin to vex certain of
the church, the storm fell upon this eminent person par
ticularly ; and when that tyrant killed him with the
sword, then did he, in the highest sense of the words,
" drink of his Lord's cup," and was " baptized with
the same baptism" that " he had been baptized with."
Acts xii. 1, 2.
Respecting St. John, the other son of Zebedee con-

264

SAINT BARTHOLOMEW THE APOSTLE.

Saint Bartholomew the Apostle. (72.)
The Collect.
0 ALMIGHTY and everlasting God, who
didst give thine Apostle Bartholomew grace
cerned here, Scripture indeed is silent, as to the man
ner of his death. But, since the cup and baptism im
ply persecutions and afflictions, even short of death, the
same honour cannot be denied to St. John, who, as St.
Luke informs us, was both " scourged" and " impris
oned" by the -council at Jerusalem; (Acts v. 18. 40 ;)
and afterwards (as himself says) banished into the " isle
of Patmos, for the word of God, and for the testimony
of Jesus Christ." Rev. i. 9. Besides that ecclesiasti
cal history mentions his being put into a cauldron of hot
oil, by the barbarity of the proconsul at Ephesus, under
Domitian. And certainly, that man may with great
justice be esteemed a martyr, who had undergone such
tortures, as nothing less than a miracle could have sup
ported his life under, or delivered him from.
Thus much shall suffice for explaining the " cup"
and the " baptism" meant here. But it is of no less
importance, to be truly informed concerning another
passage now before us, which is, how our Saviour meant,
that " sitting on his right hand and left hand was not
his to give, but it should be given to them for Avhom it
is prepared of the Father."
The meaning whereof is by no means, what some ad
versaries to the divinity of our blessed Saviour would
infer from it ; that to distribute rewards in the king
dom of glory is a prerogative peculiar to the Father
alone, and such as no way belongs to the Son. For this
Son is that very Lord, whom St. Paul calls the " right
eous Judge," that " shall give a crown of righteousness
to all that love his appearing." He is that King, " who
shall separate the sheep from the goats, and reward
every man according to his works." 2 Tim. iv. 8 ; Matt.
xxv. 31, &c. xvi. 27. But the design of this passage is
to shew, that those rewards shall not be distributed,
upon such considerations, and in such manner, as these
petitioners vainly supposed. To which purpose we
may take notice, that those words, " it shall be given
to them," are in a different character in the Bible ;
which is a mark of their not being in the original, but
only a supplement made by the translators. So that
the " sitting on the right hand and on the left," the hon
ours and degrees of happiness, are not the Son's to give,
in the sense these apostles fancied ; that is, he does not
give them absolutely and 'arbitrarily ; he is not led by
partiality and fondness, or respect of persons ; he is not
carried by humour, or vanquished by tbe importunity
of friends and suitors, as earthly princes are ; but he is
limited by the considerations of equity and strict jus
tice, from which it can never be consistent with the per
fections of his nature to depart. This then is the pur
port ofthe words, " To sit on my right hand and on my
left is not mine to give, but," or except, to them alone,
" for whom it is prepared of my Father." And, since
Ave are so perfectly assured, both from the nature of
God, and from express revelation, that "every man
shall at the last day receive according to thc things

truly to believe and to preach thy word;
grant, we beseech thee, unto thy Church, to
love that word which he believed ; and both
to preach and receive the same, through Jesus
Christ our Lord. Amen.
done in his body ;" it follows, that these are " prepar
ed" for those who do most to obtain them. That is,
every Christian shall then be exalted to a higher de
gree of bliss and glory', in proportion as he hath drunk
deeper of Christ's cup. As his humility, Ms obedience,
his sufferings, his patience, and his meek disposition,
have brought Mm to a nearer conformity With his Mas
ter : so shall he be considered, and be placed nearer
him in happiness.
And thus this answer explains and confirms the. par
able in the beginning of the chapter. There the la
bourers in the vineyard, whose work one hour had ex
pressed an equal diligence to theirs who were hired
sooner, were in their pay likewise made equal to them,
who "had borne the burthen and heat of the day."
The apostles, and primitive Christians, in like man
ner, they, who had the advantage of conversing per
sonally with Christ, or who actually laid down their
lives for him, shall in no degree have the advantage of
any other Christians, whose zeal and pious disposition,
obedience and sufferings, have set them upon the same
foot of fidelity, and fervency, and undaunted loAre of him
and his truth. Dean Stanliope.
(7Z.) St. Bartholomew is reckoned in the catalogue
of the apostles, which is given by St. Matthew, x. 3 ;
St. Mark, iii. 14 ; and St. Luke, vi,. 14 ; Acte i. 13.
But his name not being mentioned by St. John, but sev
eral things being recorded by him of another disciple who
is called Nathanael, of whom there is a perfect silence
in the other Evangelists, it has made some persons
think, that Nathanael and BartholomeAv is the same
person. This opinion, as far as I can find, was un
known to the ancient writers of the Church : the first
author that is to be met with, who espoused this notion,
is Rupertus, who wrote about the year 1 130, and is fol
lowed therein by Tostatus, and by many learned men
after them. They give several reasons, not altogether
improbable, why the same person is to be understood
by these two names ; because the evangelists, who writ
the catalogues, join Philip and Bartholomew together,
as John does Philip and Nathanael ; because, the vo
cation of all the apostles being recorded, there is no
calling of Bartholomew mentioned, unless that of Na
thanael be it ; because the other three evangelists make
mention of Bartholomew, and not of Nathanael, and St.
John makes inention.of Nathanael, and not of Bartholr
omew ; which is hardly to be accounted for, unless they
were the same person ; because St. John makes men
tion of Nathanael as one of the apostles, (John xxi. 2,)
and his character is not agreeable to any of the apos
tles, unless it be Bartholomew ; because Bartholomew
is not a proper name, but is as much as the son of Tol-
mai, in the same manner as Peter, whose name Avas
Simon, is called Barjona. There is not much to be
said against the cogency of these reasons, but this opin
ion is but late in the church, thc ancient fathers being

SAINT BARTHOLOMEW THE APOSTLE.

For ihe Epistle. Acts v. 12. (73.)
BY the hands of the Apostles were many
signs and wonders wrought among the people,
(and they were all with one accord in Solo
mon's porch. And of the rest durst no man
join himself to them ; but the people magni-
of another opinion. Nay, if Bartholomew be but a
patronymical name, then this saint appears to be the
son of Tolmai, or of a family which bore that name
among the Jews ; for Josephus, in his Antiquities, men
tions one Tholomjeus.
He is recorded by the ancients to have preached the
Gospel in the greater Armenia, and to have converted
the Lycaonians to Christianity. Others say he preach
ed to the Albanians, a people upon the Caspian sea.
Origen and Socrates write, that he preached likewise
in India. But, that he preached thc Gospel in the In
dies, is a truth which is most evidently confirmed by
the testimony of Pantsenus, the famous Christian phi
losopher, who was master of the Christian University
at Alexandria about thc year 180; but, resolving to
take upon him the office of a missionary, went and
preached the Gospel in India, and after some time, re
turning home safe to Alexandria, he made this report
concerning his mission ; that he found in the hands of
some of the Indians, St. Matthew's Gospel in Hebrew,
which was brought among them by St.B artholomew, and
that the original book was kept among them to that day.
Some more modern authors relate, that he was cru
cified, like St. Peter, with his head downwards ; oth
ers, that he was flayed alive ; which last account is
most probable, crucifixion being a Roman punishment ;
and since it is not recorded, that he ever returned from
among the barbarous Indians, excoriation was a death
which was most likely to be inflicted \y the rude cru
elty of those savages. Dr. Nicholls.
The Collect for this day takes notice of God's " giv
ing grace to this apostle truly to believe and to preach
his word ;" which he did, with great fidelity and suc
cess, in the countries of India and Ethiopia, together
¦with the western and northern parts of Asia; where he
was a great instrument of rooting out idolatry, and
planting the Gospel among them. And from thence
we are taught to pray, that God would grant to his
Church " grace, to love the word \A'hich he believed,
and to receive the doctrine which he preached :" by
his example firmly adhering to it, and persevering in it
even unto the end. The Epistle for the day speaks of
the many miracles and wonderful works done by the
apostles, of whom St. Bartholomew was one, for the
confirmation of the truths, which they delivered. Dr. Hole.
(73.) The Epistle for the day contains the divine
testimony given to confirm the apostles' doctrine, by
the many signs and wonders, which they did among the
people ; and which carried with them such conviction,
as to con\-ert the world to the belief of it.
This affords a seasonable occasion to remark, that,
upon all extraordinary and new discoveries of God's
will to mankind, recorded in Scripture, it appears to

265
fied them. And believers were the more add
ed to the Lord, multitudes both of men and
women) insomuch that they brought forth the
sick into the streets, and laid them on beds and
couches, that at least the shadow of Peter pas
sing by might overshadow some of them.
There came also a multitude out of the cities
have been Ms constant usage to strengthen their au
thority by miracles. The power of working these was
usually imparted to the persons whom he thought fit to
employ as instruments, for publishing those discoveries
to the world. In proof of this there is no need to la
bour ; the whole historical part of the Old and New
Testament bears clear and ample testimony to it. For,
from the very first call of Abraham, out of a country
over-run with idolatry and blind superstition, down to
the latest memorials of St. Paul and the other apostles,
the narrative of two thousand years' transactions
abounds with instances of this kind, so very numerous,
that it were an undertaking almost as endless as it is
superfluous but barely to repeat them.
2. Second place. That there are few things, where
in mankind seem to be more agreed, than in the ac
knowledgment and acceptance of miracles, as an au
thentic and indisputable testimony, that the persons
entrusted with such power were employed by God.
This sense of the thing appears from the confession and
practice, not of such only, upon whom the acknow
ledgment of the true God, and the prejudices of educa
tion, might be pretended to have influence, but of hea
thens and idolaters too. Thus Pharaoh's magicians
confess the miracles of Moses and Aaron to be " the
finger of God." (Exod. viii. 19.) Thus, in the con
troversy between Elijah and the priests of Baal, it was
without any difficulty accepted, as a fair proposal, that
he, who answered by " fire from heaven," should be
unanimously served and worshipped ; and accordingly,
upon that prophet's sacrifice being consumed, the cause
was immediately yielded. For "all the people, when they
saw it, fell on their faces, and said, The Lord he is the
God, The Lord he is the God." (1 Kings xviii. 24. 39.)
Thus Elisha desires Naaman the Syrian might be sent
to Mm, that Ms miraculous recovery from leprosy might
make him know there " was a God in Israel." (2 Kings
v. 8.) And this effect it had, as appears by his solemn
declaration, " that he would thenceforth offer neither
burnt-offering nor sacrifice unto other gods, but unto
the Lord. (ver. 17.) Thus again Nebuchadnezzar, and
after him Darius, was so affected with the wonderful
deliverance of the three children, and Daniel, as pre
sently to reverse their impious decrees, to put to death
the advisers of their punishment, to advance these pe
culiar favourites of heaven to the highest trusts, and to
enjoin the worship of the only true God, by a most so
lemn ordinance, to take place throughout their whole
dominions. (Dan. iii. vi.) Can we, after all this,
think it strange, that, in a country so much better in
formed, so much more accustomed to events of this
kind, a learned ruler of the Jews should in these terms
accost our blessed Lord, "Rabbi, we know that thou
art a teacher come from God ; for no man can do these

266round about unto Jerusalem, bringing sick
folks, and them which were vexed with un
clean spirits; and they were healed every
one. The Gospel. St. Luke xxii. 24.
AND there was also a strife among them,
which of them should be accounted the great
est. And he said unto them, The kings of
the Gentiles exercise lordship over them ; and
they that exercise authority upon them are call
ed benefactors. But ye shall not be so : but
he that is the greatest among you, let him be
as the younger ; and he that is chief, as he that
doth serve. For whether is greater, he that
miracles that thou doest, except God be with him ?"
(John iii. 2.)
I forbear sundry other passages to the same effect,
presuming that these suffice to make it plain, how re
ceived a testimony this of miracles was, and what suc
cess it hath used to meet with, in all ages and parts of
the world. The obstinacy of some, that have stood
out against it, proves it indeed to have been not a com
pulsive or invincible argument, for nothing can be so
to reasonable agents. But the sufficiency of it hath
been abundantly seen, as upon other occasions, so es
pecially in the entertainment it prepared for the Gos
pel, with all whose minds were not before blocked up
by those two ordinary impregnable barriers, wilful ig
norance and worldly interest. ^ Dean Stanhope.
(74.) From the case of these contending apostles some
reflexions may be drawn, such as suit the circumstances
of men in general.
1 . As, first, since the temptations mentioned in the
Gospel were poverty, shame, danger, and other kinds
of adversity ; it may be of use to observe, how well the
ends of religion are served by such providences. For
they render the virtue ofthe persons more conspicuous ;
their patience, and constancy, and trust in God more
approved ; and especially they vindicate their sincerity
from that insinuation ofthe devil against Job, and the
too common jealousy of wicked men, that God is served
only for the sake of temporal interest. When adversi
ty falls upon pious people, it shews them to themselves,
and to others. It gives them the satisfaction of know
ing their own steadfastness ; and convinces the unbe
lieving world, that there is really such a thing, as
cleaving to God out of a principle of duty and con
science ; that some can abstract from all those advan
tages and encouragements, for which Christians are
Often suspected to have a greater regard to the gain,
than to the godliness, of their obedience.
2. But, secondly, We odght to observe likewise, what
proof is given of our integrity in such cases, and upon
what terms any benefit is to be expected from them.
Which is, only upon condition of our continuing with
Christ in these temptations. Perseverance and faith
fulness unto the end, not fainting under tribulation,
not growing weary of well-doing ; these are the terms,

SAINT MATTHEW THE APOSTLE.

sitteth at meat, or he that serveth ? is not he
that sitteth at meat ? but I am among you as
he that serveth. Ye are they which have con
tinued with me in ray temptations. And I
appoint unto you a kingdom, as my Father hath
appointed unto me ; that ye may eat and drink
at my table in my kingdom, and sit on thrones,
judging the twelve tribes of Israel. (74.)

Saint Matthew the Apostle.
The Collect.
O ALMIGHTY God, who by thy blessed
Son didst call Matthew from the receipt of
these are the evidences of our virtues, to which a crown
of life and righteousness is promised.
3. Thirdly, if we consider the persons to whom, and
the time when, these words were spoken, there is yet
this farther comfort to be gathered out of them, that
God hath great compassion upon our weakness ; and
does not reckon a good man's perseverance lost and
broken by any interruption, which human frailty and
a surprising occasion may make in it. For did not our
Lord deliver himself in these words a little before his
passion ? Did not eArery one of these apostles forsake
him ? Did not one of them deny him in a few hours
after ? Did he not know, nay, had he not already
foretold, this scattering and offence because of hini ?
Yet you see, all this notwithstanding, he allows these
very persons the character of friends, " that continued
with Mm in his temptation ;" and promises a reward
for their courage and constancy in so doing. From
whence now we^have leave to argue, that God does not
shew himself "extreme to mark what is done amiss,"
but sets a just distinction between failings and faults.
That some calamities, when sudden and \iolent, may
put us beside our duty, and prevail too far upon our
passions, without the utter ruin of our souls, or for
feiting the praise due to our former piety. And pro
vided we be diligent in calling back reason and religion
to our assistance ; if we return, as soon as possible,
to a right mind, and do well, and lament our offence,
all may be very well. • For to thosei who do not trans
gress wilfully, nor indulge their passions till they grow
into voluntary and presumptuous sins, the slips of mere
infirmity shall never be imputed to their prejudice.
4. Lastly, the subject before us teaches us to despise
the world, and to long for a better. This, you see, is
not the place of rewards ; it hath nothing in it capable
of being a reward ; nothing worth the sufferings and
obedience of a good Christian ; nothing that can satis
fy the desires of a truly great soul. If therefore we
would indulge a lawful and commendable ambition, let
us seek that honour, which cometh from God only;
and endeavour to be persons whom the King of heaven
may delight to prefer. If Ave thirst after plenty and
pleasure, none of the trifles here below can satiate our
appetite. It must be sincere and lasting pleasure ; it

SAINT MATTHEW THE APOSTLE.

267

custom, to be an Apostle and Evangelist ; grant
us grace to forsake all covetous desires, and in
ordinate love of riches ; and to follow the same
thy Son Jesus Christ, who liveth and reigneth
with thee and the Holy Ghost, one God, world
Without end. Amen. (75.)
must be true and stable honour ; and such as is only to
be had in that kingdom, which Christ appoints to all
them who continue faithful in temptations. Which God
grant us all grace to do here, that Ave may have glory
for it hereafter. Amen. Dean Stanhope.
(75.) St. Matthew was the last called of the apostles.
He had another name which he was likewise called by,
and that was Levi ; for St. Mark and St. Luke mention
him under that name, when they relate his calling.
He was a publican by profession, whereby he lived in
very handsome circumstances, as appears by his mak
ing a considerable entertainment at his house for our
Saviour, to wliich he invited a great many more of his
own profession. Some have thought he was one of the
Publicani, of which there was a sort of order or bro
therhood in Rome, who were the farmers of the public
revenues, whom Cicero calls " the flower of the Roman
knights, the ornament of the city, and the support of
the commonwealth." These were places of vast profit,
which gentlemen of the fairest fortunes in the Roman
state procured to themselves, many of them so great,
that they would not have exchanged them for Herod's
tetrarchate, much less would have gone to have picked
up the tolls of a few fishermen in the sea of Tiberias.
But the word publican is extended likewise to signify
the deputies and servants ofthe master Publicanus, who
was the proAincial redemptor, and farmed the revenue
of a whole province, or some considerable part of it,
from the Roman state. It remains therefore, that Mat
thew was a custom-officer, placed by the Publicanus,
or his deputy, to take up the duties laid upon fishing
trade in the lake of Tiberias ; or however, to receive
those which were due in the neighbourhood of Caper
naum, which was the place of his settlement ; for this
toAvn seems to be a very commodious place for this pur
pose, not only as situated upon the lake, but because
all vessels, which came up and down the Jordan, must
pass by it ; and the Portorium, or duty for waftage of
persons or goods over the lake, was probably paid
here. The Telonium, or receipt of custom, was the
custom-house of the place, probably a great table and
bench under cover, but open to the sea-side, so that the
clerk or customer, sitting thereat, might have a clear
view of the ships and lading : and upon this reason it
Avas, that our Saviour, passing by, could see St. Mat-
theAV sitting thereat. The wonderful efficacy of- the
holy Spirit of God was visible in this man's conversion ;
for our Saviour said no more but " Follow me, and he
arose and followed him." (Matt. ix. 10.) Indeed our
Saviour doing so many miracles in. the country about
Capernaum might make some respectful impressions
upon him, Avith regard to his character ; but that he
should become his disciple only by Ms beckoning to him
shews an omnipotent power of divine grace infused into
thc heart of this saint, to engage Mm to leave a wealthy

The Epistle. 2 Cor. iv. 1.
THEREFORE, seeing we have this min
istry, as we have received mercy, we faint not ;
but have renounced the hidden things of dis
honesty, not walking in craftiness, nor handling
the Word of God deceitfully, but by manifes-
employ, for the want, and penury, and dangers of the
apostleship. The feast which he made to entertain our
Saviour just after his call, at which several publicans
or custom gatherers were present, gave great disgust
to the Pharisees, who thought, with the rest of the
Jews, that all publicans were wicked men, and not fit
for an ordinary Jew, much less for a holy prophet, to
converse with. The usual name which theywere wont
to give to the publicans was Parisim, pitiful rogues, a
name appropriated to rascally fellows, who used to
pluck up hedges and pull down Avails in the night-time.
Our Saviour therefore thought fit to choose one of his
followers out of an order of them Avhom they had the
worst opinion of, to shew that the grace of the Gospel
was not extended only to good men, but that all men,
however flagitious, might be saved upon their repent
ance. Not that the employ of the publicans was un
lawful,- for the publicans did with more honesty gather
the legal taxes, than the Jews deny them, or revile the
collectors of them ; but our Saviour chose to make one,
whom they thought of a vile character, one of his dis
ciples, to demonstrate to them tlie prevalency of his
doctrine, though they by their perversenelSPmade the
worst use of it.
This apostle wrote the Gospel which bears his name
about eight years after Christ's ascension, just before
the apostles dispersed themselves, to go to preach the
Gospel in foreign parts. He undertook this work at
the entreaty of the converted Jews in Palestine, who
being desirous to have some memoirs of our Saviour's
life left with them, that they might have recourse to it
in the apostles' absence, St. Matthew, complying Avith
this their desire, wrote this excellent Gospel which we
now have in our hands. He wrote his Gospel in the
vulgar Hebrew or Syriack, as all antiquities do agree.
And it should seem that all the apostles took a copy of
it Avith them when they went to travel. And Athanasi-
us says, that the Greek translation, we have thereof,
was made by Jacobus Minor, Bishop of Jerusalem,
and our Lord's brother. The province allotted for his
preaching the Gospel, as ancient writers relate, was
Ethiopia, from whence we do not read that he ever re
turned, but he probably suffered martyrdom there.
Dr. Nicholls.
The Collect for the day makes mention of God's
" calling him from the receipt of custom to the office of
an apostle and evangelist ;" and from thence teaches
us to pray for " grace, to forsake all covetous desires,'
and inordinate love of riches, and to follow the same
Lord Jesus Christ." In his call to the apostleship may
be remarked, 1. his diligence and fidelity in the Avork
of fhe ministry, to which he was called, which is the
subject of the Epistle : and, 2. his readiness to obey
our Saviour's call, Avhich is the subject of the Gospel
for the day. Dr. Hole.
42

268 SAINT MATTHEW
tation of the truth, commending ourselves to
every man's conscience in the sight of God.
But if our gospel be hid, it is hid to them that
are lost ; In whom the God of this world hath
blinded the minds of them which believe not,
lest the light of the glorious Gospel of Christ,
who is the image of God, should shine unto

(76.) This Scripture is very-properly taken into the
offices of this festival : which commemorates that apos
tle and evangelist, to whose holy labours the Church
is indebted for the earliest account she now enjoys of
our blessed Saviour's actions and discourses : a Scrip
ture equally applicable to Mm, and the succeeding wri
ters and preachers of the Gospel in its primitive purity,
as to St. Paul and Ms companions.
Their integrity in preaching the Gospel may be shewn
from various considerations. Amongst others, if we
look to those rules of living, by which Christians were
to walk, we shall find undeniable marks of it, particu
larly in the following instances.
1. They urged the absolute necessity of a virtuous
life, as the natural product of a true faith ; and that,
without which Christ is called " Master and Lord" to
no manner of purpose.
2. They ground the necessity upon the commands of
our Saviour, the encouragements and assistances of Ms
grace, the awe due to the all-seeing God and searcher
of heartsjAhe present reproaches of conscience, the cer
tainty orBpfuture judgment, and the eternity of re
wards ana punishments ; each in their kind uncon-
ceivably great, according to the good or bad things
done in this body. Motives too forcible to be in reason
withstood ; such as leave no room for indulging one's
self in hypocrisy or secret sins ; but must prevail, if
any can, for " cleansing ourselves from all filthiness
both of flesh and spirit, and perfecting holiness in the
fear of God." And this the apostle seems to have had
in view, when professing himself here to have renoun
ced the hidden things of dishonesty."
3. They inculcated these rules " without respect o
persons ;" not accommodating their doctrines to the
lusts or humours of men ; not courting the favour of
the great, nor soothing the vanity of the learned and
witty, at the expense of truth and their own integrity.
They gave all people plainly to understand, that God,
in the day of trial, will make no such distinctions, as
are but too much regarded in this world ; and those,
whom this plain-dealing would not go down with, they
dared, in conscience of their duty, to disofilige : as
knowing, that, whatever were the consequences, they
"ought not to go beyond the word of the Lord, to say
less or more." A noble pattern for their successors,
the ministers of the Gospel in all ages : which they,
Who are not careful strictly to imitate, betray the cause
of God, prostitute their character, and have lost all
right to this most valuable comfort of St. Paul before
us, of not " walking in craftiness, nor handling the
word of God deceitfully."
4. They lived up to the principles taught by them,
and confirmed their instructions by their examples. Of
how great influence this is, common experience proves.

THE APOSTLE.
them. For we preach not ourselves, but
Christ Jesus the Lord ; and ourselves your
servants for Jesus's sake. For God, who com
manded the Light tb shine out of darkness,
hath shined in our hearts, to give the light of
the knowledge of the glory of God, in the face
of Jesus Christ. (76.)

Every one sees the justice of that indignation, with
which our Lord rebukes the hypocrisy of those " phar-
isees and scribes, who bound heavy burdens and griev
ous to be borne, and laid them on men's shoulders ; but
they themselves would not move them with one of their
fingers." Matt, xxiii. 3, 4. These teachers, quite
contrary, declined no hardship, omitted no duty to
which they exhorted others ; but, like true leaders in
this spiritual warfare, distinguished themselves by thc
most eminent degrees of piety and virtue. They could
appeal to every place they came to, "haw holy, and
just, and unblameable" their behaviour there had been.
1 Thess. ii. 10. Their bitterest enemies indeed, though
they sought with all the nicety that envy and hatred
could inspire, were not able to find any occasion of re
proach in them. The only crime alledged against
them, was undaunted zeal in propagating CMistianity,
and inflexible constancy in the profession of it. Which
was in truth not a crime, but one of their brightest vir
tues, and gave another undeniable evidence of their
faithfulness and honesty. That,
5. Lastly, Of suffering and dying in testimony of the
doctrines taught and written by them. This was the
case of every evangelist, every apostle (St. John only
excepted) so far as any notices of their Hacs and deaths
have been delivered to posterity. And how justly he
also may be reckoned among the martyrs, hath been
formerly observed. Of what they endured, and how
little threatenings and persecutions weighed with them,
the book of Acts gives a large specimen. But, after
enduring bodily torments, and all that makes this life
uncomfortable, to lay down even life itself; to " refuse
deliverance ;" and neither be softened with allurement,
nor broken with terrors ; is not this a proof of believ
ing themselves, and being in very good earnest ? Can
lies and forgeries, can humour and obstinacy, can ar
tifice and popularity, can affectation of novelty while
living, or of a name when dead, produce one such mar
tyr since the creation ? But if some one were so infat
uated, could twelve men be supposed to persist in such
wickedness and folly? Could those twelve not only
sacrifice themselves, but persuade others, that it is their
duty to do the like, when called to it; and in this ar
gument succeed so well, that hundreds and thousands
should actually do the like ; and, for three centuries
together, continue to offer up themselves with joy and
triumph ; and in so great a number, and so long time,
not one, when put to the question, discover the fraud,
and at once save himself, and do his duty ? These are
extravagances never to be supposed : and those are ef
fects, that never were or could be produced by any
cause less powerful, than a full assurance of innocency
and truth. Both which are so, evident and illustrious
in the first preachers and writers of the Christian re-

SAINT MICHAEL AND ALL ANGELS.

269

The Gospel. St. Matt. ix. 9.
AND as Jesus passed forth from thence, he
saw a man named Matthew sitting at the re
ceipt of custom : and he saith unto him, Fol
low me. And he arose, and followed him.
And it came to pass, as Jesus sat at meat in
the house, behold many publicans and sinners
came and sat down with him and his disciples.
And when the Pharisees saw it, they said unto
his disciples, Why eateth your Master with
publicans and sinners ? But when Jesus heard
that, he said unto them, They that be whole,
need not a physician, but they that are sick.
But go ye and learn what that meaneth, I
ligion, that a candid and considerate man may almost
stand amazed, how there should remain such a thing as
an infidel in the world. He must do so, had not St.
Paul here told us, whence this conies to pass ; when
saying at the third and fourth verses, " If our gospel
be hid, it is hid to them that are lost : in whom the god
of this world hath blinded the minds of them which be
lieve not, lest the light of the glorious gospel of Christ,
who is the image of God, should shine unto them."
Dean Stanhope.
(77.) It is worth while to consider the readiness of
the obedience, with which the apostles resigned them
selves up at our Saviour's call : for of St. Matthew it
is here said, that " he arose and followed him ;" and of
some of the rest St. Luke tells us, that, being called,
they "left all and followed hiin." They delayed not
the time, nor disputed the equity or reasonableness of his
command ; but presently obeyed, and gave themselves
up to him. Of St. Matthew, the saint of this day, it
may be more particularly observed, that he, without
any hesitation, quitted his publican's stall, and rose
from the receipt of custom, where he was sitting : and
though he was then engaged in a very rich and profit
able employment, the sea of Galilee pouring a copious
supply of wealth into his lap ; yet in the midst of his af
fluence and plenty he renounced all, and became a fol
lower of the blessed Jesus : the reason was, that our
Saviour being a teacher come from God, an extraordi
nary person, that brought salvation with him, as by
his doctrine and miracles plainly appeared ; it had been
folly to refuse obedience to his summons, as it was wis
dom to make all haste to come to him, prepared, as
MattheAv was, by the wonderful works of our blessed
Lord, to receive a due impression from his call.
But, though St. Matthew exchanged a lucrative em
ployment for poverty and hardship; and quitted his
liouse, and all that Avas dear to him in the Avbrld, to at
tend upon one who "had not whereto lay his head;"
he was no loser, but a great gainer by the exchange.
For he parted Avith the perishing things of this life, for
a much more enduring substance in heaven; and in ef
fect only exchanged a few precious trifles for a far niore
precious treasure. For this reason he cheerfully obey
ed our Saviour's call ; and diligently attended his per-

will have mercy and not sacrifice ; for I am
not come to call the righteous, but sinners to
repentance. (77.)

Saint Michael and all Angels. (78.)
The Collect.
O EVERLASTING God, who hast or
dained and constituted the services of Angels
and men in a wonderful order ; mercifully
grant, that as thy holy Angels always do thee
service in heaven ; so, by thy appointment,
they may succour and defend us on earth,
through Jesus Christ our Lord. Amen.
son, to hear his sermons, and to see his works : nor
was he discouraged by the mean circumstances of his
appearance ; for he discerned majesty under the garb
of meanness, and discovered the divinity of his Lord
and Saviour through the veil of his humility.
Therefore to his readiness in following Christ, he
added constancy and perseverance in keeping with him :
he never left his Saviour, for whom he had left all
things else, but continued with him to the last : he fol
lowed him in bonds and imprisonment, and a variety of
sufferings, till he arrived at last to the crown of mar
tyrdom. His example may teach us the great duty of
self denial and contempt of the Avorld. This is the first
lesson to be learned in Christ's school : "if any will
be my disciple," saith our Saviour, "let Mm deny him
self, and take up hie cross, and follow me." This is
the first step in Christianity, and will lead us on to the
rest : but if we do not take this, we desert our Saviour
at the first setting out, and then, as he tells us, " we
are not worthy of him;" and so we shall be accounted
unworthy to receive any mercy or favour from him, un
less we wean our affection from this world, and fix it
chiefly on the things of a better. Dr. Hole.
(78.) This festival is celebrated by the Church, in
thankfulness to God for the benefits we receive by the
ministry of the holy angels : and because St. Michael
is recorded in scripture as an angel of great power and
dignity, and as presiding and watching over the Church
of God, with a particular vigilance and application,
(Dan. x. 13 ;) and triumphing over the devil, (Rev. xii.
7 ; Jude 9 ;) it therefore bears his name. Dr. Nicholls.
The Collect for the day reminds us of God Almigh
ty's having " ordained and constituted the services of
angels and met in a wonderful order ;" and thence
teaches us to pray, that " as the holy angels always do
God service in heaven ; so, by his appointment, they
may succour and defend us on earth, through Jesus
Christ our Lord :" where we not only contemplate the
order and excellences of the holy angels ; but likewise
commemorate the service they do to God in heaven,
and the succour they afford to men on earth.
The Epistle tells us of " a warin heaven," wherein
" Michael and his angels fought against the dragon and

270

SAINT MICHAEL AND ALL ANGELS.

For ihe Epistle. Rev. xii. 7.
THERE was war in heaven ; Michael and
his Angels fought against the dragon ; and the
dragon fought and his angels, and prevailed
not ; neither was their place found any more
in heaven. And the great dragon was cast
out, that old serpent, called the devil and satan,
which deceiveth the whole world : he was cast
out into the earth, and his angels were cast out
with him. And I heard a loud voice saying
in heaven, Now is come salvation and strength,
his angels." The Gospel contains our Saviour's ad
vice to Ms disciples, in favour of humility, and against
the affectation of worldly greatness ; and his caution to
them, not to offend any ofthe little ones that believe in
him ; together with the reason of this caution, from the
care taken of such little ones by the holy angels. Dr. Hole.
(79.) Amongst different interpretations given by
learned men of this passage, there is one that applies it
in the most literal sense to the expulsion ofthe devil and
the angels from their seats of light and bliss, after their
rebellion against God. For that some of the angels
did "sin," and were "cast out of heaven," the Scrip
ture is express. (2 Pet. ii. 4 ; Jude 6.) The particu
lars of their rebellion and punishment, being a subject
of no great use or concern to us, are not indeed described
at large. The several allusions to, and applications of,
this matter to other subjects, do however imply and
presuppose a sense of literal and historical truth, as
their basis and support. And the crime, whereof they
were originally guilty, seems, if not a plain and ne
cessary, yet at least a probable and fair deduction from
the hints left us in holy writ, to have been pride ; and
over value of, and too great self-complacency in, the
excellencies of their nature and condition ; such as,
instead of disposing them to grateful obedience, lifted
up their minds to a vain affectation of equality with
God, at least independence upon the giver and source
of all good.
This literal sense of the Scripture, which, by refer
ring it to the fall of the angels, seems best to answer
the »Church's design in the use of ^it on this festival,
may be serviceable to us in several respects.
As first, (for that cannot be inculcated too often,) by
making us duly sensible of the spiritual hazards, to
which we stand exposed. If beings so far superior to
us in wisdom and power ; disengaged from such bodies
and their affections, as we bear aboutftfith us ; happy
in the presence of God, and highly advanced in the
court of heaven : if these glorious spirits, provoked by
no ill persuasion or example from without, did yet sin ;
and so highly incense Almighty God, as by him to be
laid under an irrevocable decree to everlasting dark
ness and torments : how should we, poor worms, be
tray our deluded souls, by vain imaginations of safety,
and the carelessness naturally consequent thereupon ?
So reasonable and necessary it is, that tlie fate of

and the kingdom of our God, and the power
of his Christ : for the accuser of our brethren
is cast down, which accused them before our
God day and night. And they overcame him
by the blOod of the Lamb, and by the word
of their testimony ; and they loved not their
lives unto the death. Therefore rejoice, ye
heavens, and ye that dwell in them. Woe to
the inhabitants of the earth and of the Sea :
for the devil is come down unto you, having
great wrath, because he knoweth that he hath
but a short time. (79.)
evil angels should rouse us out of sleep, and quicken
our care. But then, secondly, to render that care ef
fectual, it is no less necessary to reflect upon their
fault too, and what it was that caused them to fall.
Now this we have seen was pride. The properties
whereof are, an inordinate value of any real or sup
posed excellencies, by attributing the merit, the praise
of them to one's self ; forgetfulness of, and unthankful-
ness to, the author and giver of them ; discontent with
the present state of things ; aspiring and grasping after
more and higher, as his supposed due ; and envy at
the advantages of all others. By. which vile complica
tion of qualities, it is manifest, that pride hath in its-
own nature the seeds and principles of rebellion, and
is the source of malice, contention, and every evil
work. It should raise in us a yet greater detestation of this
vice, that not angels only, but mankind also, fell by
it. The aspiring to be like gods, and affecting to know
what God thought fit to be concealed from them, was
the prevailing temptation urged by him, who from his
own experience had learnt on what side a rational
soul is most successfully attacked. The same disdain
of continuing ignorant in matters above our compre
hension hath been the bitter root of all the heresies and
schisms, that ever infested the Church. Vanity, self-
conceit, and not submitting to allow any other wiser
and better than themselves, could debauch even heaven
ly beings. And earth was made a scene of misery, hjr
an inordinate desire of that, which to desire regular^,
and to possess humbly, is the greatest accomplishment
of a wise and good man. So far are they from being
truly wise or mortified, who are yet untaught to be
content with " thinking soberly," and have not ceased
to be " wise in their OAvn conceits."
But, thirdly, Avhile we contemplate the Avisdom and
justice of God, in permitting and punishing the sins of
evil angels, and all the dire effects of their malice to
mankind ; let us by no means forget the difference his
mercy hath put between their case, and that of sinners
tempted by them. It is true, they offended against a
light infinitely clearer, without the impulse of any sug-
gester ; and consequently they sinned with more per-
verseness, as well as baser ingratitude. But all these,
and" any other aggravations notwithstanding, it is to
the free and unbounded mercy of God, that we owe the
redemption of men : while spirits, once so much higher

SAINT MICHAEL
The Gospel. St. Matt, xviii. 1.
AT the same time came the disciples unto
Jesus, saying, Who is the greatest in the king
dom of heaven ? And Jesus called a little
child unto him, and set him in the midst of
them, and said, Verily I say unto you, Except
ye be converted, and become as little children,
ye shall not enter into the kingdom of heaven.
Whosoever therefore shall humble himself as
this little child, the same is greatest in the
kingdom of heaven. And whoso shall receive
one such little child in my name, receiveth
me. But whoso shall offend one of these little
ones which believe in me, it were better for
him that a mill-stone were hanged about his
neck, and that he were drowned in the depth
in dignity, and so much more nearly allied to the di
vine nature, are left under hopeless and irrecoverable
condemnation. For who can sufficiently adore the
kindness and compassion, which passed by this glori
ous order of beings, and did not disdain to assume the
flesh and blood of poor feeble mortals into the Godhead,
that, by becoming one of them, he might exalt them
to that state, from which their betters by transgression
fell. Their hearts, which turned themselves away from
God, are finally left in that alienation. Our aliena
tion is chosen too, but yet we are not given over to sin.
The Spirit of God strives with us, and, by his SAveet
attractives, regulates our affections when warped,
helps us to be sensible of and sorry for our follies, and
brings the prodigal back to their right mind. One
fault drove them out of the bcatifick presence of God ;
but that one (the grace of repentance not being granted)
productive of infinite more, and so at once the increase
both of their guilt and misery.; we after many may ob- ,
tain an entrance there : and though our "sins" be
" red as crimson, and more than the hairs of our head ;"
yet may they be " white as snow," when washed in
that " blood of the Lamb," by which the victory was
gained over the devil and his accomplices, making
" war in heaven ;" (Isa. i. 18 ; Psal. xl. 12 ; Rev. xii.
11. 7;) that blood which overcomes him, no less in
thc quality of our enemy, than God's. Dean Stanhope.
(80.) The meaning of our blessed Saviour, and that
which he designed to teach us in these concluding words,
I conceive to be this. Not to inform us, that the holy
angels in heaven enjoy the presence of God perpetually ;
nor to assure us, that every good man and sincere be
liever is under the constant care and inspection of these
spiritual guardians ; (for both these things the persons,
to whom Christ spoke, most firmly believed and took
for granted before.) But he intended to shew, that the
very meanest, meekest, and most despicable of those
" little ones," who believe in Mm, are thought not un
worthy the very solicitous concern, and never-failing
patronage, of the Mghest and greatest of the angels :

AND ALL ANGELS. 271
of the sea. Woe unto the world because of
offences! for it must needs be that offences
come ; but woe to that man by whom the
offence cometh. Wherefore, if thy hand or
thy foot* offend thee, cut them off, and cast
them from thee : it is better for thee to enter
into life halt or maimed, rather than having
two hands or two feet, to be cast into ever
lasting fire. And if thine eye offend thee,
pluck it out, and cast it from thee : it is better
for thee to enter into life with one eye, rather
than having two eyes, to be cast into hell fire.
Take heed that ye despise not one of these
little ones : for I say unto you, That in heaven
their angels do always behold the face of my
Father which is in heaven. (80.)

such as, in their power and capacity above, answer to
the nobility and prime-ministers of state, in the courts
of earthly princes : and because the consequences of
slighting and injuring those, who are secure of such
zealous and such powerful friends, must in all reason
be supposed very terrible, " Therefore take heed that
ye despise not one of these little ones," says Christ ;
whom the great God, and his servants, the blessed
spirits above, are so far from despising, that "I say
unto you, in heaven their angels do ahvays behold the
face of my Father wliich is in heaven."
This appears to be the meaning of the passage. At
the same time it may be observed, that from the in
formation given us in Scripture concerning the holy an
gels several useful inferences may be drawn.
1 . A reflexion upon these ministering spirits being
employed for the benefit of good men should powerfully
excite us to thankfulness and praise; For what is man,
that God shall give his angels charge over him ? that
these bright guards should pitch their tents about us ?
and that their joy should be increased by every conquest
that Ave make over sin and Satan ?
2. We should imitate this their loving kindness and
condescension, as we have power and opportunity.
Beloved, if God and the holy angels are so solicitous
for our souls, we ought also to be concerned very ten
derly for one another's souls : and by no means to
" despise" those, whom even these sons of God do not
disdain to attend on, and to serve.
3. This may fortify us in our conflicts with tempta-
tations. Whatever be the power, the subtlety, and fa
tal diligence of that evil angel, the devil, we may com
fort ourselves with the thought, that the armies of the
most high God, the good angels, are encamped around
us, valiant and wise, faithful to their charge, and zeal
ous in our defence. So that we may encourage our
selves, in the language of Elisha, (2 Kings vi. 16, 17,)
"Fear not; for they that be with us," are more and
mightier, than "they that be against us."
4. Tlie constant presence of these angels with us,
and thc knowledge they have of our actions and affairs,
should make us very careful of our behaviour.

272

SAINT LUKE THE EVANGELIST.

Saint Luke the Evangelist. (81.)
The Collect.
ALMIGHTY God, who calledst Luke the
Physician, whose praise is in the Gospel, to be
an Evangelist and Physician of the soul ; may
it please thee, that by the wholesome medi
cines of the doctrine delivered by him, all the
diseases of our souls may be healed, through
the merits of thy Son Jesus Christ our Lord.
Amen.
But, fifthly, This respect must be so tempered too,
as not to run out into excess or superstition. Their
knowledge of, and care for us, challenge our reverence ;
but neither this, nor any thing else can demand our
adoration, or render it allowable to worship and pray
to them.
Lastly, From the several cases of the angels being
said to assist and defend holy men in Scripture, we
have reason to believe, that the benefit of their protec
tion extends, not only to spiritual, but also to temporal,
dangers and adversities : that they shield us from ma
ny misfortunes, prevent many sad casualties, and put
by many a sore thrust, which our enemies endeavour to
make us fall by. Let us then thank God for these
bright guardians ; let us imitate their diligence and
condescension in doing good ; let us hearten ourselves
with their assistance against temptations ; let us be
have ourselves, as becomes men under their observa
tion : and not only pray, but endeavour daily, that the
" will of our Father may be done by, us upon earth,"
with the same cheerfulness and vigilance, as it is by
them in heaven. And let us beg of God, that " as they
always do him service in heaven, so they may succour
and defend us on earth ;" and at last, when we shall
leave this earth, that they may conduct us to the regions
of immortal happiness, to "the innumerable company
of angels," (Heb. xi. 22,) where we shall be ever with
them, and like them. All which we may hope to ob
tain, through the sole merits and mediation of their
and our Lord and King, even Jesus Christ the right
eous ; who submitted, for our sakes, to be " made lower
than the angels ;" (Heb. ii. 7. 9 ;) but is now set down
at the right hand of God, "angels, and authorities,
and powers, being made subject unto him." (l Pet.
iii. 22.) To him, therefore, with the Father and the
Holy Ghost, three persons and one God, be ascribed,
as is most due, all honour and glory, thanksgiving
and praise, might, majesty, and dominion, henceforth
and for evermore. Amen. Dean Stanhope.
(81.) That famous Evangelist, whose memory we
celebrate this day, was born at Antioch, where there
flourished schools of the liberal sciences. In these St.
Luke had his education ; and, having passed through
his preliminary studies, he applied himself to the study
and practice of Physick. It is thought that for some
years he practised physick at Rome, being a servant in
the household of one of the family of the Lucilii, and,
upon his liberty obtained, he took the name of Lucas,
a diminutive of Lucilius. That this Avas the " beloved

The Epistle. 2 Tim. iv. 5.
WATCH thou in all things, endure afflic
tions, do the work of an Evangelist, make full
proof of thy ministry. For I am now ready
to be offered, and the time of my departure is
at hand. I have fought a good fight, I have
finished my course, I have kept the faith.
Henceforth there is laid up for me a crown of
righteousness, which the Lord the righteous
Judge shall give me at that day : and not to
physician" mentioned by St. Paul, (Col. iv. 14,) and
"the brother whose praise is in the Gospel," (2 Cor.
viii. 18,) the most ancient writers of Christianity do
allow; for this is acknowledged by Ignatius, in his
Epistle to the Ephesians, who lived in or next to the
apostolical times. Some have thought him to be one of
the seventy disciples, but this is asserted without
ground ; for all antiquity make St. Luke the disciple of
the apostles, and not of Christ. The time when St.
Luke joined himself to St. Paul, was soon after the con
tention happened between him and Barnabas at Antioch,
in the year of Christ 51. For taking only Silas with
him, in his journey to Troas, (Acts xvi. 8,) it is very
probable that Luke was taken into company when he
came to that place; for in the whole relation, before
this time, of St. Paul's acts, the author of the Acts of
the Apostles (which was undoubtedly St. Luke) says,
Paul "spoke," Paul "departed," Paul "went," &c.
but almost ever after his being at Troas, to the end of
the book, he speaks of St. Paul's actions, as if he him
self had mingled with them. " We loosing from Troas ;
we were abiding certain days ; we went out ; we sat
down." He wrote his Gospel about seven years after
his conjunction with St. Paul, whom he never left until
his death. He is recorded to have written this excel
lent work in Achaia and Boeotia, Avhilst St. Paul stay
ed there, which Avas in the year of Christ 58. He is
said to have Avritten his Gospel to hinder the faithful
from being poisoned by the heretical relations of the
Corinthians, a a cry early race of hereticks sprung up
in the Church. He wrote his book of " the Acts of the
Apostles" about three years after, in the fifth year of
Nero, and of Chirst 61. There has been a general
tradition concerning this saint, that he was not only a
physician, but an eminent painter in his time ; that he
painted the Virgin Mary, St. Peter and Paul, and (if
we may credit Metaphrastes) our Saviour himself.
How St. Luke disposed of himself after St. Paul's Mar
tyrdom at Rome, is not so very certain : Epiphanius
says he preached in Dalmatia, in Gaul, Italy, and Ma
cedonia. Others affirm, that when he left Rome, he
returned into the east, and fiom thence he went to
preach in Africa, and that he converted the Thebans to
the faith. That he at last suffered martyrdom, the best
authors of antiquity allow. The later Greek writers
relate his death with more particularities, saying, that
he was crucified or nailed to the branches of an olive
tree, there not being upon the place dry wood sufficient
to make a cross for him to suffer on. Dr. Nicholls.

SAINT LUKE THE EVANGELIST.

273

me only, but unto all them also that love his
appearing. Do thy diligence to come shortly
unto me : For Demas hath forsaken me,
having loved this present world, and is de
parted unto Thessalonica ; Crescens to Ga
latia, Titus unto Dalmatia. Only Luke is with
me. Take Mark and bring him with thee :
for he is profitable to me for the ministry.
And Tychicus have I sent to Ephesus. The
cloak that I left at Troas with Carpus, when
thou comest, bring with thee, and the books,
but especially the parchments. Alexander
the coppersmith did me much evil : the Lord
reward him according to his works. Of whom
be thou ware also, for he hath greatly with
stood our words. (82.)
In the Collect for the day he is styled " Luke the
Physician, whose praise is in the Gospel :" from which
profession he was " called to be an Evangelist," which
at first signified in general a preacher of the Gospel,
but was afterwards restrained to those four, Avho wrote
the history of the life and doctrines of our Saviour.
He was likewise called from a physician of the body to
be a " physician of the soul." And thence our Church
teaches to pray, " that by the Avholesome medicine of
the doctrines delivered by him all the diseases of our
souls may be healed."
The Epistle contains St. Paul's directions to Timo
thy for the faithful discharge of the office, to wliich he
was called.
The Gospel gives us a short account of Christ's
sending forth his disciples into the world, together with
the commission giA'cn to them. Dr. Hole.
(82.) From what is here said by St. Paul we may ob
serve the constancy of St. Luke's faith. For, when
Demas forsook Christ and St. Paul from an inordinate
love of this present world, St. Luke kept firm and sted-
fast to both : " only Luke is with me." Our Saviour
had some mercenary disciples, who followed him only
for the loaves : they kept with him, whilst any thing
could be gotten by him ; but, when that failed, they
"drew back, and walked no more with him." John vi.
66. We read of others, who for a while received his
word with joy ; but, when any tribulation or persecu
tion arose because of the word, " by and bye they were
offended." Matt. xiii. 21. The apostle also speaks of
some among the Galatians, that they began well, and set
out right at their entrance on the christian course, with
some fair and promising hopes of their continuance :
"Ye did run well," saith he; "who did hinder you,
that ye should not obey the truth ?" Gal. v. 7.
But we are taught other and better things of St.
Luke, the saint of this day : who not only began well ;
but held out to the last ; being neither diverted by the
love, nor discouraged by the hatred or terror, of the
world. He never left St. Paul, because he saw him re
solved not to leave our Saviour; and so was a con
stant follower of him, as he was of Christ. He was not,

The Gospel. St. Luke x. 1.

THE Lord appointed other seventy also,
and sent them two and two before his face
into every city and place, whither he himself
woul4 come. Therefore said he unto them,
The harvest truly is great, but the labourers
are few: pray ye therefore the lord of the
harvest, that he would send forth labourers in
to his harvest. Go your ways ; behold, I send
you forth as lambs among wolves. Carry
neither purse, nor scrip, nor shoes ; and salute
no man by the way. And into whatsoever
house ye enter, first say, Peace be to this
house. And if the son of peace be there,
your peace shall rest upon it : if not, it shall
with Demas, bewitched by the sorceries ofthe world,
nor enchanted by the charms of earthly profits or pleas
ure ; but he kept on his Christian course, as well when
beset with thorns, as when strewed with palms and
roses. In a word, he never shrunk or started aside
from the truth : but continued with St. Paul in defence
of Christianity, when others left it : and, to crown all,
he cheerfully laid down his life, for the testimony ofthe
Gospel which he had written.
2. We may observe here, not only the constancy of
his faith, but the sincerity of his friendship : for, when
others forsook St. Paul in his troubles and calamities,
the saint of this day faithfully adhered to him. " Only
Luke is with me." The chief mark and property of a
true friend is not to leave another in the time of adver
sity : and affliction is the best touchstone, whereby to
try the truth and reality of friendship. " A true friend,"
saith Solomon, " will love at all times : and a brother
is born for adversity.'!. Prov. xvii. 17. Thus St. Luke
continued with the apostle in his troubles and afflictions,
in his trials at Rome, and arraignments at Jerusalem :
and never deserted him in all his perils and perse
cutions, but constantly attended him, till he had fin
ished his course, and received the crown of martyr
dom. 3. Here is observable, not only the constancy of his
faith and friendship, but his diligence in the work ofthe
ministry. He continued a fellow-labourer, as well as
a companion, with St. Paul, and spared no pains in
publishing and propagating the Gospel : in wliich res
pect likewise he used the words, " Only Luke is with
me." When others grew cold and remiss in this work,
as Demas did, who left it to follow the world ; St.
Luke adhered to his calling, and abated nothing of his
zeal and diligence, notwithstanding all the dangers and
discouragements he met with in it. Having "put his
hand to the plough," he would not " look back," but
" continued faithful unto death," and hath, we trust,
" received the crown of life."
Thus AAre see in St. Luke a pattern of constancy and
perseverance in the faith ; of true and sincere friend
ship; of unwearied diligence and fidelity in his calling.

274

SAINT SIMON AND SAINT JUDE, APOSTLES.
Saint Simon and Saint Jude, Apostles.
The Collect.
O ALMIGHTY God, who hast built thy

turn to you again. And in the same house
remain, eating and drinking such things as
they give : for the labourer is worthy of his
hire. (83.)

It is a lesson worthy of imitation, and may teach us to
go and do likewise. Dr. 9folc.
(83.) The following observations and inferences will
contribute to our improvement by this passage of Scrip
ture. 1. And first, this spiritual " harvest," and the great
ness of it, gives us a fair occasion to contemplate' and
admire the power, and wisdom, and goodness of Al
mighty God, in the astonishing success of his Gospel.
This is undoubtedly the Lord's "doing," and such as
can never be sufficiently " marvellous in our eyes." And
therefore we who are, as the apostle calls his Corinth
ians, "God's husbandry," (l Cor. iii. 9,) ought to re
flect upon the mighty operations of his grace in our
selves and others, with holy wonder and humble thank
fulness. We should constantly stir up our zeal and dil
igence, to answer the good intents of so amazing a Prov
idence, and take all possible care to bring forth fruits
worthy of such mercy. For dreadful will be our case
at last, beyond what we are able to fear or to conceive,
if we shall fall under that aggravation of our other sins,
to have received this "grace of God in vain." 2 Cor. vi.l.
2. Secondly, when the ministers of the Gospel are
here called " labourers," this shews us the nature of our
calling. That it is by no means a profession of ease
and idleness, but of constant and painful care. When
these again are said to be "labourers in harvest," this
is still a greater reproach to them that are slothful ;
since, at such times, and upon that emergency, even the
laziest are content to work, or are thought inexcusable
if they do not. It likewise intimates to us, with what
vigour and alacrity we should perform the several offi
ces required of us ; since the labour of harvest is not only
hard, but, notwithstanding all the hardship of it, usual
ly attended with a sensihle cheerfulness and a willing
heart, above all others. And again, when we are told,
that this is the Lord's harvest, this shews us, what end
we ought chiefly to propose to ourselves ; that neither
honour nor reputation, interest nor popularity, must be
the things we seek ; for this were to forget our Master's,
and to do our own business. Who then is that faithful
and wise servant, whom his Lord hath made ruler over
his household, to give them meat in due season ? Bless
ed is that servant, whom his Lord, when he cometh,
shall find so doing. 1 Cor. xv. 58 ; Matt. xxiv. 45, 46.
3. A third tiling to be inferred from the text is, the
great care men ought to take, in distinguishing between
the regular and true, and those other busy and prag
matical labourers, who, without any warrant or com
mand from the Lord, will needs be "thrusting them
selves" into "his harvest." It was God's complaint by
the prophet Jeremy of old, " I have not sent these proph
ets, yet they ran ; I have not spoken to them, yet they
prophesied." Jer. xxiii. 21. The abounding of such
teachers, who of their own heads intrude into so weighty
a concern, is ever represented in Scripture, as a very
grievous curse and judgment. And, how God comes
to suffer this, St. Paul hath given us some account when

he says, " The time will come, when men will not en
dure sound doctrine, but after their own lust shall they
heap to themselves teachers, having itching ears ; and
they shall turn away their ears from the truth." (2 Tim.
iv. 3, 4.) It seems, the curiosity of the people, and
their not enduring to be told necessary and plain truths,
is the beginning of this mischief: a mischief, which
soon grows to dangerous errors, and fatal deceit, and
a settled dislike of sound doctrine. For it is scarce to
be expected, that they, who set up themselves, should
bear the same conscientious regard to what they deliver,
as others will, who are sensible they come by the di
rection, and upon the errand of their Master ;' and who
knoAV, they must be answerable for the discharge of
their duty, to that regular and fixed authority by which
they were sent. But still, alloAving they contain them
selves Avithin the bounds of truth ; admitting it were
true, which for the most part it is not, that their gifts
excelled those of our lawful pastors ; yet is there still
one prejudice against them, which singly ought to weigh
doAvn all their boasted, and even supposable advantages
in other respects ; I mean, that these are not the la
bourers sent by the Lord ; that is, they have not the
same commission derived from Him, nor are entrusted
with the charge of souls, as lawful pastors are. This
is a warning, which I could not omit, where there is
given so fair an occasion for it. And I do, in the
spirit of meekness, and in the name of our Lord Jesus
Christ, beseech all those very seriously to consider it,
who have suffered themselves to conceive any prejudice
to their own duly established ministers ; and who, upon
any specious pretence whatsoever, are prevailed upon
to make a breach in the order and unity of the church.
And for the rest, I leave this particular upon them,
with that exhortation of St. Paul, (Heb. xiii. 17,)
"Obey them that have the rule over you;" that is,
your spiritual guides, "and submit yourselves : for
they watch for your souls, as they that must give ac
count, that they may do it Avith joy, and not with
grief; for that is unprofitable for you."
After what hath been already spoken, there will cer
tainly need but little to enforce that, which I design
for my last inference, contained in this command of
our Saviour. " Pray ye therefore the Lord of the har
vest, that he would send forth labourers into Ms har
vest." The success of each man's undertakings in his
respective profession depends upon the blessing of God
for making the means effectual : but the success of
ministers is more entirely Ms. In other cases he needs
only not forbid, or at most command, natural effects :
but in this, when our persuasion bends corrupt minds
to truth and goodness, he produces an effect by instru
ments, in no degree sufficient for it. And therefore,
in our daily prayer for " the clergy and tlie people,"
we do most pertinently apply to God, as a " God who
alone worketh great marvels." For such indeed it is,
to turn men's hearts, by the ministry of their weak
and sinful brethren ; who, without the continual dew

SAINT SIMON AND SAINT JUDE.

275

Church upon the foundation of the Apostles and
Prophets, Jesus Christ himself being the head
corner-stone ; grant us so to be joined together
in unity of spirit by their doctrine, that we may
be made an holy temple acceptable unto thee,
through Jesus Christ our Lord. Amen. (84.)
The Epistle. St. Jude 1.
JUDE, the Servant of Jesus Christ, and
brother of James, to them that are sanctified
by God the Father, and preserved in Jesus
Christ, and called: Mercy unto you, and
peace and love be multiplied. Beloved, when
I gave all diligence to write unto you of the
common salvation, it was needful for me to
write unto you, and exhort you, that ye should
earnestly contend for the faith which was once
delivered unto the saints. For there are cer
tain* men crept in unawares, who were before
of Ms grace, must needs plant and water in vain.
Dean Stanhope.
(84.) There are two saints commemorated by the
Church this day. The first is Simon, surnamed the
Canaanite, (Matt. x. 4 ;) and Zelotes, (Luke vi. 15 ;
Acts i. 13 :) which two names are the same : for the
Hebrew word Canaan signifies a Zealot. There were
a sect of men called Zealots, about the time of Christ,
in Judea, who, out of a pretended zeal for God's
honour, would commit the most grievous outrages ;
they would choose and ordain high priests out of the
basest of the people, and murder men of the principal
dignity. It is probable that Simon, before his conver
sion and call, might be out of this sect : or, however,
some fire and fierceness in his temper, gave occasion
for his being called the Zealot. He was one of the
twelve apostles, and kin to our blessed Lord ; either
his half brother, being one of Joseph's sons by another
wife, as all the Greek fathers contend, or cousin by
his mother's side. Most certain this is that Simon
which is meant, (Matt. xiii. 55 ;) " Are not his breth
ren, Janies, and Joses, and Simon, and Judas ?"
There is a tradition, that it was at Ms marriage in Ca^
na of Galilee that our Saviour Avas present. After ouf%
Saviour's ascension, he is recorded to have preached
the Gospel in Mesopotamia ; that he preached likewise
in Egypt and Africa, is related by others. And (if
we may credit Nicepliorus, a later writer) that he ex
tended his mission as far as Britain. He suffered mar
tyrdom in Persia.
Jude the other apostle, whose memory is this day
observed, was one of the twelve apostles, brother to
James, (Jude 1,) and therefore bore the same relation
with him to our Saviour. He Avas that same Judas
mentioned in the verse before cited ; " are not his breth
ren, James, and Joses, and Simon, and Judas ?" He
had two surnames, one was Thaddseus, Avhich does not
seem to be more than a diminutive, or small alteration

of old ordained to this condemnation ; ungod
ly men, turning the grace of our God into las-
civiousness, and denying the only Lord God,
and our Lord Jesus Christ. I will therefore
put you in remembrance, though ye once
knew this, how that the Lord having saved the
people out of the lartd of Egypt, afterward des
troyed them that believed not. And the an
gels which kept not their first estate, but left
their own habitation, he hath reserved in ever
lasting chains under darkness, unto the judg
ment of the great day. Even as Sodom and
Gomorrha, and the cities about them in like
manner giving themselves over to fornication,
and going after strange flesh, are set forth for
an example, suffering the vengeance of eter
nal fire. Likewise also these filthy dreamers
defile the flesh, despise dominion, and speak
evil Of dignities. (85.),
of Judas, and is derived from the same root in Hebrew
as Judas is. Lebbams is derived from a word ih He
brew which signifies heart, and is as much as Corcu-
lum, or Little Heart. He preached the Gospel Avith
his brother in Mesopotamia, Arabia, and Idumsea, &c.
and suffered martyrdom aC Berytus. Dr. Nicholls.
The Collect for this day prays God, who hath " built
his Church upon the foundation of the apostles and pro
phets, Jesus Christ himself being the head corner
stone," to grant us, " so to be joined together in unity
of spirit, that we may" be made an holy temple accepta
ble unto Mm." To this end the Epistle directs us to
adhere stedfastly to the Christian faith.
And in the Gospel we are exhorted to brotherly love,
as the best cement of that union, and the firmest bond
to hold us together. Dr. Hole.
(85.) The apostle here exhorts us to contend earnest
ly for the faith : by which we understand,
1. That we are to contend earnestly or sincerely for
the faith, in opposition to all false or feigned pretences
to it.
2. We are to contend earnestly ; that is, zealously
and warmly for the faith, in opposition to all indiffer
ence and coldness about it. " It is good," saith the apos
tle, ''to be zealously affected always in a good thing."
3. We are to contend earnestly; that is, constantly
and perseveringly for the faith, unto the end : in oppo
sition to all weariness and apostacy : " We shall reap,"
saith the apostle, " if we faint not."
This however is not to be done by arms ; by any ex
ternal acts of violence. But we must contend for it,
1. By arguments, being "ready always," as St. Pe
ter saith, " to give a reason of the hope" and faith
"that is in us," (1 Pet. iii. 15 :) and we should be al
ways ready, by Scripture and reason, to convince and
convert gain-sayers.
2. We are to contend for the faith by earnest and
fervent prayer ; since we cannot propagate or defend it
43

276

ALL SAINTS' DAY.

St. John xv. 17.

The Gospel.
THESE things I command you, that ye
love one another. If the world hate you, ye
know that it hated me before it hated you.
If ye were of the world, the world would love
his own : but because ye *ire not of the world
but I have chosen you out of the world, there
fore the world hateth you. Remember the
word that I said unto you, The servantfis not
greater than his lord ; if they have persecuted
me, they will also persecute you ; if they have
kept my saying, they will keep yours also. But
all these things will they do unto you for my
name's sake, because they know not him that
sent me. If I had not come and spoken unto
them, they had not had sin : but now they
have no cloak for their sin. He that hateth
me, hateth my Father also. If I had not
by our own strength. Peter's faith had failed, if Christ
had not prayed for him : and ours will fail much more
without the like assistance. But though we can do
nothing without him, yet " we can do all things through
Christ which strengtheneth us : his grace will be suffi
cient for us ;" and if he be4br us, it matters not who
is against us.
Lastly, we are to contend for the faith by magna
nimity, and patience in sufferings. So did the apostles
and primitive Christians, who overcame all their ene
mies, not by fighting, but by suffering. They planted
the faith by their doctrine, and watered it with their
blood ; till, by the blessing of God, it grew and over
spread the earth.
In short, " the weapons of our warfare are not car
nal, but spiritual ; and are mighty through God, to the
pulling down of the strong holds of Satan, and the
building of us up in our most holy faith." Christ, the
Captain of our salvation, was made perfect by suffer
ings ; and his followers, the apostles, attained to per
fection the same way : and, if we suffer with or for him,
we shall also be glorified together.
Let us then contend earnestly for the unity, the puri
ty, and the continuance of thc faith : for the unity of
the faith, against those who would divide it ; for the
purity of the faith, against those who would deprave
and corrupt it; for the continuance and propagation of
the faith, against those who would subvert and under
mine it. Till, by fighting the good fight of faith, and
living answerably to it, we attain at length a crown of
glory, through the merits of Jesus Christ. Dr. Hole.
(86.) From this day's Gospel we may learn, 1. The
great lesson of brotherly love and kindness, which our
Saviour here commands, and charges upon all his fol
lowers, and elseAvhere makes the distinguishing mark of
his disciples : willing them to love their neighbour as
themselves ; and to do unto all men as they would that
men should do unto them.

done among them the works which none oth
er man did, they had not had sin : but now
have they both seen and hated both me and
my Father. But this cometh to pass, that
the word might be fulfilled that is written in
their law, They hated me without a cause.
But when the Comforter is come, whom I
will send unto you from the Father, even the
Spirit of truth, which proceedeth from the
Father, he shall testify of me. And ye also
shall bear witness, because ye have been with
me from the beginning. (86.)

All Saints' Day. (87.)
The Collect.
O ALMIGHTY God, who hast knit to
gether thine elect in one communion and fel-
2. We learn hence, that the hatred ofthe world is no
discharge from this duty of loving them, nor should it
be any discouragement from it : for our Saviour teach
es us, to "love them that hate us;" and here tells us,
that " if the world hate us," Ave need not " wonder, for
it hated him, before it hated us," and the disciple cannot
expect to be better than his Master. It is honour
enough for us, to be made conformable to his suffer
ings, that we may be partakers of his glory ; and we
may well be content to bear the cross, which will surely
bring us to a never-fading crown.
3. We learn hence the heinousness of the sin of un
belief, which the clear discoveries and revelations of
the Gospel have rendered altogether inexcusable. For
after all that Christ hath said and done for man's sal
vation, it must be mere obstinacy and perverseness of
will, to refuse or neglect it.
Whence, lastly, we learn, thc great danger of infi
delity, or sinning against light and knowledge ; which
our Saviour makes the reason and aggravation of their
condemnation ; that " light is come into the world, but
men love darkness rather than light, because their
jleeds are evil."
W Upon the whole then, let us take heed, that there be
ifbt found in any of us " an evil heart of unbelief in de
parting from the living God." Dr. Bole.
(87.) The feast of All Saints is not of very great an
tiquity in the Church. About the year of our Lord
610, the heathen pantheon, or temple, dedicated to all
the gods, at the desire of Boniface IV. bishop of Rome,
was taken from the heathen by Phocas the emperor, and
dedicated to the honour of All Martyrs ; hence came
the original of All Saints, wliich was then celebrated
upon the first of May. Afterwards, by an order of
Gregory IV. it was removed to the first of November,
in the year of our Lord 834, as it has stood ever since.
Our reformers having laid aside the celebration of a
great many martyrs' days, which had grown too nu-

ALL SAINTS' DAY.

277

lowship, in the mystical body (88.) of thy Son
Christ our Lord ; grant us grace so to follow
thy blessed Saints in all virtuous and godly
living, that we may come to those unspeaka
ble joys, which thou hast prepared for those
who unfeignedly love thee, through Jesus
Christ our Lord. Amen.
For the Epistle. Rev. vii. 2.
AND I saw another angel ascending from
the east, having the seal of the living God ;
and he cried with a loud voice to the four an
gels, to whom it was given to hurt the earth
and the sea, saying, Hurt not the earth, nei
ther the sea^ nor the trees, till we have sealed
the servants of our God in their foreheads.
And I heard the number of them which were
sealed ; and there were sealed an hundred and
forty and four thousand, of all the tribes of
the children of Israel.
Of the tribe of Judah were sealed twelve
thousand. Of the tribe of Reuben were sealed twelve
thousand. Of the tribe of Gad were sealed twelve
thousand. Of the tribe of Aser were sealed twelve
thousand. Of the tribe of Nephthalim were sealed
twelve thousand.
merous and cumbersome to the Church, thought fit to
retain this day, wherein, by a general commemoration,
our Church gives God thanks for them all.
Dr. Nicfwlls.
In the Collect for this day we are reminded of that
one fellowship and communion of saints, into which
God hath knit together his chosen people in the mysti
cal body of Christ : to the intent that we may continue
stedfast in the communion of the Church militant here
upon earth, and so be fitted to join for ever with the
Church triumphant hereafter in heaven. To this end
we pray for grace to imitate their holy lives in this
Avorld, that we may be qualified to partake with them
in the happiness of the next.
In the Epistle, a seal is ordered by Almighty God to
be set on his true and faithful servants : and in the Gos
pel, our Saviour marks out the persons, that are intitled
to this distinction. Dr. Hole.
(88.) A mystical body is a body in a figurative sense ;
in which sense the Church is called our Saviour's body.
Dr. Bennet.
(89.) The following remarks may be suggested from
the love of God to his saints : a due improvement where
of would be the best and most Christian method of ren
dering to him, and them, the honours intended to both,
by thc observation of this festival.

Of the tribe of Manasses were sealed twelve
thousand. Of the tribe pf Simeon were sealed twelve
thousand. Of the tribe of Levi were sealed twelve
thousand. Of the tribe of Issachar were sealed twelve
thousand. Of the tribe of Zabulon were sealed twelve
thousand. Of the tribe of Joseph were sealed twelve
thousand. Of the tribe of Benjamin were sealed twelve
thousand. After this I beheld, and lo, a great multitude,
which no man could number, of all nations,
and kindreds, and people, and tongues, stood
before the throne, and before the Lamb, cloth
ed with white robes, and palms in their hands ;
and cried with a loud voice, saying, Salvation
to our God, which sitteth upon the throne,
and unto the Lamb. And all the angels stood
round about the throne, and about the elders,
and the four beasts, and fell before the throne
on their faces, and worshipped God, saying,
Amen : Blessing, and glory, and wisdom, and
thanksgiving, and honour, and power, and
might, be unto our God for ever and ever.
Amen. (89.)
1 . First, then, the integrity of these sealed, and
that purity of faith and worship so carefully maintained
by them, may be of signal use to us, when attacked
with violent temptations to sin. It will represent to
us, by their example, the possibility of resisting and
overcoming all attempts made upon our virtue, by sin
cere resolutions and endeavours, backed with that
grace, which alone can render them effectual. It will
fill us with assured expectation of, and dependence up
on, all such necessary strength and assistances from
God, provided Ave hold fast by him, and do not tamely
desert his cause ; which always is the cause of good
ness and strength. It would guard us against the dan
gerous seducements of numbers, and authority, and ex
amples ; and not suffer us to love piety and virtue one
whit the less, because not valued by the many, or not
countenanced by the great. Quite contrary, it would
possess us with a terrible apprehension of vices, that
have credit and vogue, and are grown fashionable in
the world ; when we reflect, that these great champions
of faith and holiness attained the honour and privilege
of God's seal, by an inflexible, even when a persecuted,
singularity in the true religion. And this leads us
naturally to a
2. Second remark resulting from the eminent deliver
ances they were " sealed" to. These should convince

278

ALL SAINTS' DAY.

The Gospel. St. Matt. v. 1.
JESUS seeing the multitudes, went up into
a mountain : and when he was set, his disci
ples came unto him. And he opened his
mouth, and taught them, saying, Blessed are
the poor in spirit : for theirs is the kingdom
of heaven. Blessed are they that mourn : for
they shall be comforted. Blessed are the
meek: for they shall inherit the earth. Bless
ed are they which do hunger and thirst after
righteousness : for they shall be filled. Bless
ed are the merciful : for they shall obtain mer-
us, however improbable discouraging circumstances
may sometimes happen to render it, that abiding stead
fastly by our duty is the best security, with regard to
our present interests ; it often proves so in fact. Nay
it always proves so, when God, for wise and better
purposes, does not see fit to suffer the contrary. But
there is another case, not subject to the same reserves :
and that is the protection of the church in general, not
withstanding all the malice and subtlety of its manifold
adversaries and insulters : a very comfortable reflec
tion, to all that love the Lord Jesus and his Gospel.
Such a one, in truth, as it were heartily to be wished,
the dissoluteness of some, the profaneness of others,
the industrious propagation of infidelity by a third sort,
and, which gives success and encouragement to all
these, the general lukewarmness and indifference of
those, who ought to oppose and suppress them, had not
rendered almost the only anchor of our hope. God in
his mercy touch the consciences of those, who take, or
who encourage, or who connive at, such liberties.
God dispose us all, with a becoming indignation to
exercise the powers we have : or, if these be too feeble,
to contrive new and more effectual methods, for sup
pressing and reforming them ; lest these crying abomi
nations be visited upon our nation, in judgments suita
ble to the horror of their guilt. But I return and ob
serve, 3. Thirdly, That the sufferings and rewards of those
saints, who died in the cause of religion, ought to be a
most powerful incitement to our zeal and perseverance.
They were men of like passions and infirmities with us,
which takes off* all pretence of their virtues being im
practicable. The promises of divine assistance are the
same still, and therefore the like difficulties cannot be
invincible. Their examples indeed are left us, and
our memories are refreshed with them for this very pur
pose, that we also should "run with patience the race
that is set before us." Their courage and constancy,
their resignation and charity, should be copied by us,
as occasion requires. Their sincerity and devotion,
the purity of their faith, the innocency of their conver
sation, their fruitfulness in good works, their contempt
of the world, and heavenly-mindedness, should be
patterns ahvays before our eyes ; because these are vir
tues, that may, and should be always in our practice.
In a word, let us express our thanks to Almighty God
for the advantage of such shining examples, and pay
all due reverence to their memory, by endeavouring to

cy. Blessed are the pure in heart : for they
shall see God. Blessed are the peace-makers :
for they shall be called the children of God.
Blessed are they which are persecuted for
righteousness' sake : for theirs is the kingdom
of heaven. Blessed are ye, when men shall
revile you, and persecute you, and shall say
all manner of evil against you falsely for my
sake; Rejoice and be exceeding glad ; for
great is your reward in heaven : for so perse
cuted they the prophets which were before
you. (90.)  ¦ 
be like them. For, when all is done, the best and
most acceptable honour we can possibly do those re
nowned Christian heroes is the forming of our conduct
upon the model of their graces, and aspiring after the
weight and the brightness of their croAvns.
Dean Stanhope.
(90.) The Scripture, read for the Epistle, sets before
us the peculiar favour of God towards those faithful
servants of his, of whom this festival is designed to
transmit an honourable remembrance to all posterity. .
The Gospel, in order to our more ready attainment of
the like advantages, sets before us those good disposi
tions, which recommend the saints to the care and pro
tection, and exalt them to the dwelling and fruition, of
God. For the privileges of good men we have thc
beloved disciple's authority : for their happiness, and
the way to it both, we have the word of the Master
himself; who at once pronounces such persons "bless
ed," and instructs us how they come to be so.
The virtues here mentioned, and the particular bless
edness appointed to each, are a subject too copious to
be enlarged upon. A few general remarks shall be of
fered on those virtuous actions, and good dispositions,
which are prescribed as means, proper for attaining
the blessings here promised.
Concerning the dispositions prescribed here for the
attainment of true blessedness, I observe,
First, That most of them are what Ave call moral,
and many of them social, virtues. The former will be
a warning to my reader what men of skill those are,
and how far endued with the spirit of Christ, who upon
all occasions disparage moral virtues as mean and le
gal, and beneath the dignity of spiritualized Christians ;
who blame us for not preaching Jesus Christ and his
Gospel, when we preach what Jesus Christ himself
preached and practised ; Avho slanderously misrepre
sent this established Church as derogating from faith
and grace, because her ministers urge upon their peo
ple those good works which our Saviour says, in this
very chapter, ought so to shine as to be "seen of men;"
(Matt. v. 16;) which St. James demands as the neces
sary evidence of a true and living "faith ;" (Jam. ii.
14, &c. ;) which St. Paul declares to be the "fruits of
the Spirit ;" (Gal. v. 22 ; Ephes. v. 9 ;) and which,
if a man "do not," St. John pronounces him to be,
" not of God, but of the devil." (1 John iii. 10.) Hoav
dangerous is the delusion of those poor souls Avho give
themselves up to the guidance of such teachers .' How

ALL SAINTS' DAY.

279

safe and comfortable that communion whose guides, in
this regard, bear no reproach but what falls upon the
apostles, and their blessed Master himself ! For so
long as their Epistles are allowed, we shall never be
convicted for thus detracting from grace and faith ;
and so long as his sermon on the mount stands upon
record, this will vindicate our endeavours to bring our
flocks to heaven, by taking the way that Christ first led
them in.
But I likewise observed that many of them are social
virtues ; such as mankind are benefitted and endeared
to each other by. Of tMs kind are humility, and meek
ness, and mercy, and peaceableness ; (and if, as some
have done, we shall interpret the sixth verse of justice
in our dealings, we may add righteousness also.) Now
it is plain God could not have expressed a greater
friendliness for the common good ofthe world, and the
comforts of society, than by first enjoining the virtues
that promote these excellent ends ; and then providing
such ample compensation in another world for habits
and practices, wliich self will be always opposing in
this world. So plainly is he the best Christian who is
the greatest benefactor to order, and peace,- and love ;
and so much more precious is an active charity than an
idle and unprofitable, though never so rapturous con
templation, in his eyes who prefers "mercy before
sacrifice," and who is ever doing good to all his crea
tures. 2. I observe of these virtues, secondly, That they
are plain and easy marks to judge of our blessedness
by. Many of them are such as will render themselves
conspicuous to other people ; but it is impossible for
any of them not to be discernable to a careful examiner
of his own breast : and this is an inquiry which de

serves all our care ; for since all of us cannot but de
sire to be happy, and since we must be so or otherwise,
according as we excel or are defective in these good
qualities ; who, that is so, would want the satisfaction
of knoAving it ? Who that is not, would not gladly be
awakened by such a sense of his misery as might ef
fectually engage his utmost endeavours to become so ?
3. Lastly, When this inquiry is made, we must not
content ourselves with a partial return to it, or imagine
that one or a few of these qualities will entitle us to
happiness, if they be manifestly not accompanied by
the rest ; for, without entering into any niceties about
the number, the order, or the necessary connexion of
the virtues here enjoined, it is evident from the whole
tenor of Scripture, that God requires, in every one of
us, all the dispositions of mind here mentioned, and
looks that each should exert its proper acts as fit oc
casions offer. The merciful shall obtain no mercy from
God, if he be impure ; nor shall the pure see God, if
he be not peaceable. In short, they are all bound upon
us by the same authority, and all must go to the com
position of a perfect Christian. Even the preparation
to undergo persecution for righteousness and Christ's
sake is necessary, though God may never bring us
into circumstances of reducing that readiness into act.
But persecution alone had never exalted the martyrs
and confessors of this day, had not their other virtues,
like so many jewels, adorned and added lustre to that
crown they now wear in heaven : the brightness where
of we justly praise God for ; and do best express our
thanks, by aspiring after it in the way they have gone
before us. Which may he give us grace to do, for his
blessed Son's sake, the Captain of their and our salva
tion, Christ Jesus, Dean Stanhope.

THE ORDER FOR THE

ADMINISTRATION^ OF THE LORDS SUPPER,
OB
HOLY COMMUNION.

Tf If among those who come to be partakers of the Holy Communion, the Minister shall know
any to be an open and notorious evil liver, (3.) or to have done any wrong to his neighbours

(1.) Since the death of Christ hath reconciled God
to mankind, and his intercession alone obtains all good
things for us, we are enjoined to make all our prayers
in his name ; and, as a more powerful way of inter
ceding, to commemorate Ms passion by celebrating the
holy Eucharist, which in the purest ages was always
joined to their publick and common prayers. (Acts ii.
42.) And to evidence our Church wishes it were so
still, she appoints a great part of this office to be used
on all Sundays and holy-days, and orders the priest to
say it at the altar, the place where all the prayers of
the Church of old were wont to be made, because there
was the proper place to commemorate Jesus our only
Mediator, by whom all our prayers become accepted.
And hence the ancients call this office "the Service of
the Altar," which in the time of celebration was then
also, as our rubrick now enjoins, covered with a fair
linen cloth. As for the primitive and original form of
administration, since Christ did not institute any one
method, it was various in divers churches, only all
agreed in using the Lord's prayer, and reciting the
words of institution, which therefore some think Avas
all the apostles used : but their successors in several
churches added devout forms thereunto, which being
joined to the original order used by the founder of each
Church, was for greater honour called by the name of
that first author : and hence we have now the Liturgy
used at Jerusalem, called ". The Liturgy of St. James ;"
that of Alexandria, called " The Liturgy of St. Mark;"
that of Rome, called "The Liturgy of St. Clement;"
Avith others of lesser value : which, by the fancy of ad
ding to them in every age, have contracted many su
perstitions of later times, and yet do still contain many
genuine and substantial pieces of true primitive devo
tion, easily distinguished from the modern and corrupt
additions. But since none of these apostolical Litur
gies were believed of olivine institution, St. Basil and
St. Chrysostom made new forms for their own churches,
now generally used in the east ; and St. Ambrose and
St. Gregory the Great composed Sacramentaries for
their several Churches ; and the Christians in Spain
had a peculiar order for this office, called " The Mo-
zarabic form ;" the Gallican Church had another dis

tinct from all these ; and St. Gregory was so far from
imposing the Roman Missal on this Church of England,
that he advises Augustine the Monk to review all
Liturgies, and take out of them what was best, and so
to compose a form for this nation. And when the Ro
man Missal (afterward imposed here) was shamefully
corrupted, our judicious Reformers made use of this
ancient and just liberty ; and, comparing all Liturgies,
they have out of them all extracted what is most pure
and primitive, and so composed this admirable office,
wliich as Bishop Jewel affirms, " comes as nigh as can
be to the apostolick and ancient Catholick Church,"
and indeed is the most exact now extant in the Christ
ian world, the explaining whereof will effectually serve
to assist the communicant in order to a worthy prepara
tion before the receiving, devout affections in receiving,
and the confirming of his holy purposes afterwards :
for it doth instruct us in all that is necessary to be
known, and to be done, in this sacred and sublime
duty, and is contrived in this curious method.
Dean Comber.
(2.) This service is so called in the Liturgy : and
well it were, that the piety of the people were such, as
to make it always a communion. The Church, as ap
pears by her pathetical exhortation before the Com
munion, and the rubrick after it, labours to bring men
oftener to communicate than she usually obtains. Pri
vate and solitary communions, of the priest alone, she
allows not ; and therefore, when others cannot be had,
she appoints only so much of the service, as relates not
of necessity to a present communion, and that to
be said at the holy table : and upon good reason ; the
Church thereby keeping, as it were, her ground, visi
bly minding us of what she desires and labours towards,
our more frequent access to that holy table : and in the
mean while, that part of the service, which she uses,
may perhaps more fitly be called " the second service"
than "the Communion." And so it is often called,
though not in the rubrick of tbe Liturgy, yet in diverse
fast-books, and the like, set out by authority. If any
should think, that it cannot properly be called the sec
ond service, because the morning service and Litany
go before it, which indeed are two distinct services ;

THE COMMUNION. 281
hy word or deed, so that the Congregation be thereby offended; he shall advertise him, that
he presume not to come to the Lord's Table, until he have openly declared himself to have
truly repented and amended his former evil life, that the Congregation may thereby be satis
fied, and that he hath recompensed the parties to whom he hath done wrong ; or at least de
clare himself to be in full purpose so to do, as soon as he conveniently may.

whereby this should seem to be the third, rather than
the second service ; it is answered, that sometimes the
" Communion Service" is used upon such days as the
Litany is not ; and then it may, without question, be
called the second service. Nay, even then, when the
Litany and all is used, the Communion service may be
very fitly called the second service : for though, in
strictness of speech, the Litany is a service distinct,
yet in our usual acceptation of the word service, name
ly, for a complete service with all the several parts of
it, psalms, readings, creeds, thanksgivings, and pray
ers ; so the Litany is not a service, nor so esteemed,
but called " the Litany," or supplications ; and looked
upon sometimes, when other offices follow, as a kind
of preparative to them, as to "the Communion, &c."
And therefore it was a custom in some churches, that
a bell was tolled, while the Litany was saying, to give
notice to the people, that the Communion service was
now coming on. Bp. Sparrow.
Of the many compellations given to this sacrament
in former ages, our Church has very wisely thought fit
to retain these two in her publick service, as those
which are most ancient and scriptural. As for the
name of " the Lord's supper," which name the papists
cannot endure to have this sacrament called by, because
it destroys their notion of a sacrifice, and their use of
private mass, we find this given to it, as its proper
name in the apostle's time by St. Paul himself, "when
ye come together into one place, this is not to eat the
Lord's supper." (1 Cor. xi. 20.) And this name is
frequently given to it by ancient writers. So for " the
Communion ;" this i& plainly another scriptural name
of the same holy sacrament. " The cup of blessing
which we bless, is it not the communion of the blood
of Christ ?" (1 Cor. x. 16.) Which name is given to
it, partly, because by this we testify our communion
with Christ our head ; partly, because it unites us to
gether with our fellow Christians ; partly, because all
good Christians have a right to partake of it : hence
with St. Chrysostom and St. Basil " to communicate"
is the common word to express the participation of this
Sacrament. Dr. Nicholls.
(3.) In the order for the administration of the Sa
crament ofthe Lord's Supper in the English Liturgy,
the first Rubrick prescribes, that " so many as intend to
be partakers of the Holy Communion, shall signify
their names to the Curate, at least some time the day
before." One object of this Rubrick might be to en
able the minister to ascertain the number of Communi
cants, that he might judge what portion of Bread and
Wine it would be necessary for him to place on the
Table for consecration. But doubtless its principal de
sign was to afford him an opportunity of learning the
characters and qualifications of those who intended to
communicate ; that he might administer such instruc
tion or admonition as he should deem necessary ; and
that if he should judge any not to be proper subjects for

that sacred ordinance, he should warn them not to ap
proach the Holy Table  This Rubrick has been omit
ted by our American Reviewers of the Liturgy ; proba
bly from the inconvenience of conveying the notice in
our scattered Congregations. But it is desirable that
there should be a general direction, requiring all persons
to advertise the minister of their wishes, before pre
senting themselves at the Holy Table for theirs* time.
This is probably now the general usage ofthe Church
There is also a Canon to this effect in i'the Diocese of
Connecticut, and there may perhaps be similar Canons
in some ofthe other Diocesses. But the general regu
lations of the Church are paramount to any local in
junctions ; and if persons should neglect the latter, and
present themselves at the Lord's Table without previ
ous notice, it should seem that the Minister would have
no right to refuse them the Sacrament, unless he should
know them to be excluded, by one of the Rubricks which
stand at the head of the Communion Service, and which
are established by the general authority of the Church.
T. C. B.
In the primitive times, when discipline was strictly
maintained, all such persons, as soon as known, were
put under censure : but if, before censure, they offered
themselves at the Communion, they were repelled.
And indeed such severe discipline might not be amiss,
whilst it was grounded only upon piety and zeal for
God's honour, as it was in those devout times. But
afterwards, some persons being debarred from the
Communion out of private pique and resentment, an im
perial injunction prohibited " all, both bishops and pres
byters, from shutting out any one from the Communion,
before just cause be shewn, that the holy canons do give
them power so to do." And the canon law did not al
low a discretionary power to the priest to thrust away
every ill person from the sacrament : " a vicious per
son, offering himself to receive the Communion, is not
to be expelled, but is to be carried privately aside, and
to be exhorted not to receive the Communion." Indeed
the later canonists did interpret this only of Occult
crimes, and such as were not generally known ; allow
ing only persons " notoriously guilty" to be repelled :
and of this opinion were the compilers of our rubricks
in Edward the Sixth's time, as appears from their
wording this rubrick, "If any be an open and notori
ous evil liver, &c." But, however, they limited this
discretionary power of the minister, obliging him, even
in "notorious" crimes, to "admonish" such persons
first to abstain, and only upon obstinacy to repel. But,
nevertheless, this formerly gave occasion to several ex
ceptions and disputes ; and therefore, in the last revi
sion of the Common Prayer, repulsion was not left to
the absolute power ofthe minister, but he was obliged to
give Jlotice thereof to the diocesan, and to take his ad
vice therein. And still it remains so uncertain, what
is "notoriety," both in presumption, law, and fact,
that a minister is not out of danger of transgressing his

282 THE COMMUNION.
If The same or der shall the Minister use (4.) with those, betwixt whom heperceiveth malice and
hatred to reign ; not suffering them to be partakers ofthe Lord's Table, until he know them
to be reconciled. And if one of the parties, so at variance, be content to for give from the bot
tom of his heart all that the other hath trespassed against him, and to make amends for that
wherein he himself hath offended ; and the other party will not be persuaded to a godly unify, but
remain still in hisfrowardness and malice ; the Minister in that case ought to admit the pen
itent person to the Holy Communion, and not him that is obstinate : Provided, that every
Minister so repelling any, as is herein specified, shall be obliged to give an account ofthe same
to the Ordinary, as soon as conveniently may be. '
for him to set up qualifications of his own dictation —
such as a particular religious experience, or the refrain
ing from certain amusements. Still less may he make"
his sacred office a shield for his caprice, or a subterfuge
for the gratification of his private malice. Should any
one be so lost to all the obligations that pertain to his
holy profession, while his hypocrisy would enhance his
guilt in the sight of God, it would aggravate his pun
ishment before any judicial tribunal.
To deny the symbols of his Saviour's dying love, io
a transgressing brother, is the most painful duty which
the Minister of our Church can be called upon to per
form. Ifa conscientious sense of duty should compel
him to it, it should be done with all possible kindness
and sympathy. If possible, it should be done before
the time of the Communion, and in private ; for no
thing can giAre a severer shock to the devotions of the
members than an open repulse before the altar.
At the close of the second Rubrick, there is a proviso,
requiring every minister, repelling a number as has be
fore been specified, to " give an account ofthe same to his
ordinary, (or Bishop,) as soon as conveniently may be."
This proviso must suppose a power in the Bishop
to ratify or reverse thc sentence and a right of appeal in
the person who is repelled. It is taken from the Eng
lish Rubrick, which is predicated on such a power ; and
the 6th Article of the Constitution of the Church in this
Diocese provides that, in case of such an appeal, the
minister shall within one month make a statement to
the Bishop of the charges on which he proceeded, and
the evidence by wliich they were supported. But what
ever may be the design of the proA'iso, it is the indis-
pensible duty of the Clergy, in every diocese, to com
ply with its requisition, t. c. b.
(4.) The minister here seems to have power given
him, to deny the sacrament upon his own personal
knowledge ofthe party's unfitness to receive it. There
is only one instance indeed of this unfitness mentioned ;
namely, in cases where he "perceiveth malice and
hatred to reign," in which cases " he is to use the same
order as before," of admonishing, and, upon obstinacy,
of excluding from the Communion. And this too with
out regard to the notoriety of the malice, or the offence
thereby given to the congregation. And by parity of
reason, Avhat he is allowed to do upon his own" know
ledge in one case, he may be presumed to have the
liberty of doing in any other that is parallel ; that is,
where he himself is equally convinced that he has a just
and sufficient cause, according to the Canons, to refuse
the Sacrament, though at the same time he cannot pro
duce any legal testimony of the crime for which he de
bars the party from communicating.

rule, if, before judicial conviction of a crime, he goes
"farther than admonishing any person to abstain.
Dr. Nicholls.
The Rubrick authorizes thc minister to repel from
the communion any " notorious evil liver," but there
is some ambiguity in the phrase. There may be noto
riety in fact, and notoriety in presumption, and again
there maybe notoriety in law. So also with respect
to the " Congregation's being offended thereby," we
may distinguish between what may happen to offend a
Congregation, and what in reality ought to offend them.
In England, these ambiguities have sometimes caused
disputes between the Curates and their Communicants.
But a more fruitful source of contention has arisen from
the collision between the English Canon and the Civil
laws. The Canons require the Clergyman to repel
certain offenders from the Communion, without allow
ing him any discretion, any power whatever : But the
Test Acts which bring so many persons to the Com
munion, in order to qualify themselves for offices, civil
and military, make no allowances for their exclusion in
any case, nor have any proviso to indemnify the min
ister for proceeding according to the Rubricks or Can
ons in denying them the Sacrament. And by a Statute
of Edward VI. it is enacted that " the minister shall
not without a lawful cause, deny the Sacrament to any
person that devoutly and humbly desires it." If we
enquire what constitutes " a lawful cause," Bishop An
drews informs us that " the law of England will not
suffer the Minister to judge any man a notorious offen
der, but him who is so convicted by some legal sen
tence." And the English Civilians and Canonists seem
to agree that nothing amounts to notorium juris, or no
toriety in law, but proof by confession in open courts,
or conviction by a sentence of the Judge.
In this country the state of things is different. Indeed
the public sentiment concerning qualifications for admit
tance to the Holy Table is raised to a much higher
standard than in those countries where religion is an
establishment of the State. And in repelling an evil
liver, or a wrong doer, from the Communion, the min
ister will not be liable in an action of defamation, if he
proceeds according to the rules of the Society to which
he belongs. As we have no State or National religion,
every man, in connecting himself with a particular de
nomination of Christians, tacitly or expressly agrees
to be bound by its regulations. This is the dictate of
reason. It has been settled as a principle of law, in at
least one of the States, and I doubt not it would be so
received in every State. But the minister must pro
ceed in strict conformity with the regulations of the
ecclesiastical body to which he belongs. It will not do

THE COMMUNION.

283

% Thc Table, (5.) at the Communion-time, having a fair white linen cloth upon it, (6.) shall
stand in the body of the Church, or in the Chancel; (7.) andt the Minister, standing (8.) at
the north side of the table, (9.) or where Morning and Evening Prayer are appointed to
be said, shall say the Lord's Prayer (10.) and the Collect following, the People kneeling;
but the Lord's Prayer may be omitted, if Morning Prayer hath been said immediately before.

Hence there arises another question different from the
former : namely, whether a minister ought at any time,
by denying the Sacrament, to pass a public and open
censure upon secret crimes, to which none are privy
but the parties and himself, and that perhaps by acci
dent, as may be, and sometimes hath been declared to
be, the case.
Upon the whole the conclusion here is the same as in
the former point ; namely, that every minister must be
his own judge and guide in extraordinary occurrences,
which come not within the letter or supposed meaning
of the rules that are set him by authority for his direc
tion. Only it will greatly concern him to act with the
utmost care, fidelity, and circumspection, that he do
not either deprive any persons of the privilege of
Christian communion, or set upon them such a public
mark of infamy and disgrace as a repulse from the Sa
crament is commonly held to be, without a real neces
sity to justify his conduct herein. Archdeacon Sharp.
(5.) Altar was the name by wliich the holy board
Avas constantly distinguished for the first three hundred
years after Christ ; during all which time it does not
appear that it was above once called "table," and that
was in a letter of Dionysius of Alexandria to Xystus of
Rome. And, when in the fourth century Athanasius
called it a "table," he thought himself obliged to ex
plain the word, and to let the reader know that by
" table" he meant " altar," that being then the con
stant and familiar name. AfterAvards indeed both
names came to be promiscuously used ; the one having
respect to the " oblation" of the eucharist, the other
to the " participation :" but it was always placed altar-
wise in the most sacred part of the church, and fenced
in with rails to secure it from irreverence and disres
pect. Wheatly.
In King Edward's first service book the word " aj-
tar" was permitted to stand, as being the name that
Christians for many hundred years had been acquaint
ed withal. Therefore when there was such pulling
down of altars, and setting up of tables, in Queen
Elizabeth's reign, she was fain to make an injunction
to restrain such ungodly fury ; and appointed decent
and comely tables covered to be set up again in the
same place, where the altars stood : thereby giving an
interpretation of this clause in our Communion-book.
For the word "table" here stands not exclusively, as
if it might not be called an " altar" but to sIioav the in-
differency and liberty of the name ; as of old it Avas
called " mensa Domini," the table of the Lord : the
one having reference to the participation, the other to
the oblation of tlie eucharist. Bp. Overall.
(6.) It was the practice of the primitive church, to
have the altar* covered with a clean linen cloth. In the
Sacramentary of St. Gregory it is called " Palla alta-
ris," to distinguish it from the " Corporis palla," or
the cloth thrown over the consecrated bread. The
Scotch Liturgy orders, that "the holy table at thc

Communion time should have a carpet, and afair white
linen cloth upon it, with other decent furniture, meet
for the high mysteries there to be celebrated." And
by our own canons, at all other times, when divine ser
vice is performed, it is to be " covered with a carpet
of silk, or rather decent stuff, thought meet by the or
dinary of the place, if any question be made of it ;
wliich was originally designed for the clean keeping of
the said" [white linen] " cloth ;" though thc chief use
of it iioav is for ornament and decency.
Dr. Nicholls, Wheatly.
(7.) Custom has generally prevailed that it should
stand in the chancel ; and our governours manifestly
approve it. And, if in the chancel, it should stand
close to the east wall ; the shorter sides or ends of it
pointing northward and southward. Dr. Bennet.
The words " where morning and evening prayer are
appointed to be said," ought to have been expunged,
after the place was transferred from the table to the
reading desk. Shepherd.
(8.) " We pray standing," saith Augustin, " which
is a sign of the resurrection, at the time of Easter :
whence also on all Lord's days that practice is observ
ed at the altar. Bp. Co§,ns.
(9.) Wherever the table be placed, the priest is
obliged to " stand at the north side," (or end thereof,
as the Scotch Liturgy expresses it ; which also orders,
that it " shall stand at the uppermost part of the chan
cel or church :") the design of which is, that the priest
may be the better seen and heard ; which, as our al
tars are now placed, he cannot be but at the north or
south side. And therefore the north side, being the
right hand or upper side of the altar, is certainly the
most proper for the officiating priest, that so the as
sisting minister (if there be one) may not be obliged to
stand above him. And Bp. Beveridge has shewn that
whenever, in the ancient liturgies, the minister is di
rected to stand "before" the altar, the north side of it
is always meant. Wheatly.
It was the ancient custom to erect Churches in the
form of a Cross, and to place the altar at the east end.
The same position of the altar is preserved in the Eng
lish Churches. When therefore the minister is direct
ed to stand at the north side (or end) of the table, it is
supposed that he will place himself on the right of it ;
and this is his proper position, in whatever part of the
Church it may be situated. t. c. b.
This rubrick is to be understood even of that part of
the office, which by another rubrick, namely, the first
at the end of the office, is appointed " to be said when
there is no communion." This case will admit of ex
ceptions from unforeseen circumstances. For, since
the customary placing of altars in chancels, it becomes
almost impossible in large Churches, and where the
chancels are almost equal in length to the Churches
themselves, to perform that part ofthe Communion ser
vice, which is to bo read always on Sundays and holy-
44

284

THE COMMUNION.

OUR Father, who art in Heaven, Hallowed
be thy Name; Thy Kingdom come; Thy
Will be done on Earth, as it* is in Heaven;
Give us this day our daily bread ; And forgive
us our trespasses, as we forgive those who tres
pass against us ; And lead us not into tempta
tion ; but deliver us from evil : For thine is
the kingdom, and the Power, and the Glory,
for ever and ever. Amen.
The Collect. (11.)
ALMIGHTY God, unto whom all hearts
days, at the Lord's table, without quite defeating the
intention of its being read at all ; namely, " that it
should be heard of the people." But then, pray let us
observe further, that where this necessity for breaking
through the rubrick cannot be pleaded by us ; that is,
where this service " may be conveniently enough per
formed at the table itself," situated in the chancel ;
there will be no excuse for us for reading it in the desk ;
as it is but too commonly done in our Churches, con
trary to the letter and plain meaning of the rubrick.
Archdeacon Sharp.
It was the custom of the ancients, that all things,
which pertained to the celebration of the Lord's supper,
should be said at the altar. In this celebration there
is hardly any difference between us and the Protestants
in Germany, but that among us the prayers are said
by the bishop or minister at the altar, but among them
in the desk : in which matter they do not agree with
the ancients. Bp. Cosins.
As the Church gives it the name ofthe " Communion
Service," so she orders it to be read at the communion
table: and thus by retaining the ancient place and
name, as memorials of her primitive zeal, she testifies
to all her children, that there ought to be now in these
days as in the days of old, an holy communion, when
ever this service is appointed ; that is, on every Lord's
day and on every holy- day, whether festival or fast.
Dr. Bisse.
It was an ancient custom of the Church, to be traced
up as high as the third century, to sing an anthem in
this place, called the " Introit;" because, while this was
singing, the priest made his introit, that is, entrance,
within the " sceptum" or rail of the altar : which in
troit was usually a psalm suited to the day or solemni
ty. And this custom was ordered in the first book of
Edward the Sixth ; and, though omitted in the rubrick
of the second book, yet it has been, and is still, contin
ued down in our cathedral churches, and in quires and
places where they sing.
Now in many parish Churches, instead of this an
them, is commonly sung a psalm : which is very proper,
though the minister should not go up to the communion
table ; and rather the more so when he does : because
this interposal of a psalm makes a separation and dis
tinction between the two services, which ought to be
thus made by distance of time, when it cannot be done
by difference of place. Not but in all parish Churches,
as well as in quires, where it can be done with conven
ience to the congregation,, this service ought regularly

are open, all desires known, and from whom
no secrets are hid ; cleanse the thoughts of our
hearts by the inspiration of thy holy Spirit ;
that we may perfectly love thee, and worthily
magnify thy holy name, through Christ our
Lord. Amen.
^J Then shall the Minister, turning to the People, (12.)
rehearse distinctly the (13.) Ten Commandments ; and
the People still kneeling, shall, (14.) after every com
mandment, ask God mercy for their transgressions for
the time past, and grace to keep the law for the time
to come, as followeth.
to be said at the Lord's table : a thing, which Bishop
Beveridge, that great saint and ornament of our
Church, and great admirer and promoter of our Litur
gy, much desires and insists upon, as useful to remind
people, that there ought at least to be a sacrament,
though there be not, on every Sunday and holy-day.
Dr. Bisse,
(10.) This holy sacrament, and this divine prayer,
had one and the same author ; and therefore the Lord's
prayer must be the most proper preface to the Lord's
supper, in thc celebration of which the primitive Church
always used this prayer, as the Fatlters testify ; and
St. Jerom affirms that Christ himself taught it his
apostles to be said at the holy communion. It seems
indeed that our Saviour intended it should be joined to
all our offices of devotion, because he ushers it in with
this injunction, "When ye pray, say, Our Father,"
&c. Luke xi. 2. In compliance therewith, as the
Church hath again placed it at the entrance into this
service, so let us repeat it with a fresh devotion : con
sidering that these, being the Avords of the Son of God,
will, if duly repeated, make way for the acceptance of
all the rest of our petitions and services. Dean Comber.
When this divine form of prayer is said, the people,
being humbly on their knees, are to accompany the
minister, not only in their hearts, but with their lips.
For, though it be not particularly ordered in this place,
yet it is in the rubrick after the Confession in the "Or
der for Morning Prayer :" where the minister is to use
the Lord's Prayer, "the people also kneeling, and re
peating it with him, both here, and wheresoever else it
is used in divine service." Archdeacon Yardley.
(11.) This short and devout Collect is both a very
fit introduction to the Communion Service, and a pro
per preface to the repeating ofthe Ten Commandments.
The Western Church of old used this very form in this
office, and the Eastern prayed before the Sacrament,
" 0 Lord, purify our souls and bodies from all pollu
tions of flesh and spirit ;" for the pure body of Christ
must be received into a pure heart. And as the people
were to be purified before the first publication of the
law, (Exod. xix. 14 :) so must we have clean hearts
before we are fit to hear it ; lest, if our minds be im
pure, sin take occasion by the Commandment to stir
up concupiscence in us. Rom. vii. 8. Dean Comber.
(12.) The priest, in rehearsing the Commandments,
speaks as from God ; and therefore is ordered to "turn
himself to the people :" whilst they receive them
"kneeling;" the posture of reverence and submission

Minister.
GOD spake these words, (15.) and said, I am

THE COMMUNION. 285
1:he Lord thy God : Thou shalt have none other
gods but me.

to what God commands, and of humiliation for the
breach thereof. Dr. Bisse.
(13.) "Distinctly;" that is, slowly and deliberate
ly : in a manner suitable to the importance of the sub
ject, and the dignity of hiin whose commands they are.
Waldo.
These divine precepts of the moral law were not ap
propriated to the Jewish synagogue, but do as much
concern and oblige us, as they did them : we vowed to
keep them in our baptism, and we renew that vow at
every communion, and therefore it is very fit we should
hear them often, and have them repeated noAV, when
we are going to make a fresh engagement to observe
them. God hath told us, that " his prayer shall be
abomination who turns away his ear from hearing the
law." (Prov. xxviii. 9.) And our diligent attention
to his will will incline him to hear our desires ; so that
our obedient and humble hearing of the Commandments
makes way for the success of our prayers. And where
could the Law be placed in our service more conven
iently, than immediately before the Gospel, to make
that more welcome to us, when the Law hath humbled
us by its terrors ? And since we are to confess all our
sins before we come to this blessed sacrament of
pardon, the Church holds out this glass unto us, by
which we may discover all our offences. Dean Comber.
The benefit of the priest's here reading the Command
ments maybe considered with a double respect : 1. with
a particular regard to the holy Communion ; or, 2.
with a general regard to their standing and intrinsick
use. First, with regard to the Communion, this rehearsal
of the Commandments, with the supplications of the
people subjoined to each, is an excellent preparative
for receiving those holy mysteries : for it contains
those penitential acts, which the Church requires. For
in its exhortation for the worthy participation of the
Lord's supper it thus directs : " The way and means
thereto is ; .first, to examine your lives and conversa
tions by the rule of God's commandments : and wherein
soever ye shall perceive yourselves to have offended,
either by will, word, or deed, there to bewail your
own sinfulness, and to confess yourselves to Almighty
God, with full purpose of amendment of life." Now,
whilst each Commandment is reading, every communi
cant ought by a secret recollection, at least of his
grosser sins, to examine his own conscience ; and being
conscious wherein he hath offended, for alas ! who is
there that liveth and sinneth not ? he then may "be
wail his own sinfulness" with the rest, crying out
" Lord have mercy upon us ;" and also strengthen his
purpose of amendment, adding, " and incline our
hearts to keep this law." The keeping of the com
mandments is one of the three things, which we did
" promise and vow in our baptism :" and the hearing
of them distinctly rehearsed to us must be of peculiar
use, Avhen Ave are going to renew that vow in the Lord's
supper. Not but without this relative use of the Command

ments, secondly, the rehearsal of them, in the manner
prescribed, is of general and standing advantage to
Christians. For I would ask, what can be of great
er advantage to them, than the familiar knowledge of
those things, the performance whereof is the condition
of salvation ? Now our Saviour hath said, " If thou
wouldest enter into life, keep the commandments."
Moses, to enforce thc keeping of them, saith, " They
shall be in thine heart : and thou shalt bind them for a
sign upon thine hand, and they shall be as frontlets
between thine eyes." Doubtless this recital of them
in the hearing of the people has all these effects ; for it
regularly reprints them upon their memories, wliich
otherwise would regularly be worn out and effaced by
the impressions of their weekly affairs. And the peo
ple themselves, being obliged after every Command
ment to " ask God mercy for their transgression there
of for the time past, and grace to keep the same for
the time to come," what do they at each rehearsal, but,
as by a new tie, " bind them for a sign upon their
hands and as frontlets between their eyes ?"
Dr. Bisse.
(14.) When we hear these holy Commandments read
in the church, we must receive them with equal rever
ence and humility as if God himself spake them from
mount Sinai : and, because we have offended against
them all, we must kneel doAvn as criminals ought to do,
and diligently consider, as the priest reads them, what
sins we have done against each Commandment ; and
when we have found out the particular transgressions,
we must at the close of every command, most earnestly
beg pardon for them, saying, " Lord haAre mercy upon
us," and forgive us for these great offences ; and, that
we may never*commit the like again, 0 do thou " in
cline our hearts to keep these laws." And thus the law
of God may be a daily -means of our repentance and
reformation. Dean Comber.
It Avere well that the people should consider attentive
ly the seriousness of this part of the office. The words
of God himself are read unto them by God's ambassa
dor ; and they are to be received with the utmost rev
erence, and a mind sincerely resolved to obey them.
Now the congregation must not even mentally repeat
them together with the minister : much less must they
mutter them over aloud, and thereby disturb those Avho
are placed near them : but attend to them, as spoken
by the minister, with an awful silence ; and at the end
of each Commandment fervently say, " Lord have mer
cy upon us," &c.
It is much to be desired also that the clergy should,
1. not hurry the Commandments, but utter them with
due deliberation, and give the people sufficient time to
repeat, " Lord have mercy upon us," &c. ; that, in
the use of that excellent petition, their minds may
leisurely go along with the words, and accompany them
with intense devotion. 2. That they should pronounce
the Commandments, not in the same tone of voice Avith
the other parts of the service, much less after the same
manner with the prayer.s. But let such a difference be
made, that the people may perceive and be sensible.

286

THE C.OMMUNION.

People. Lord have mercy upon us, and in*
cline our hearts to keep this law.
Minister. Thou shalt not make to thyself
any graven image, nor the likeness of any thing
that is in heaven above, or in the earth beneath,
or in the water under the earth. Thou shalt
not bow down to them, nor worship them:
For I the Lord thy God am a jealous God ;
and visit the sins of the fathers upon the chil
dren, unto the third and fourth generation of
them that hate me ; and show mercy unto
thousands in them that love me, and keep my
commandments. People. Lord, have mercy upon us, and in
cline our hearts to keep this law.
Minister. Thou shalt not take the name of
the Lord thy God in vain : For the Lord will
not hold him guiltless that taketh his name in
vain. People. Lord, have mercy upon us, and in
cline our hearts to keep this law.
Minister. Remember that thou keep holy
the Sabbath-day. Six days shalt thou labour,
and do all that thou hast to do ; but the sev
enth day is the Sabbath of the Lord thy God.
In it thou shalt do no manner of work ; thou
and thy son, and thy daughter, thy man-ser
vant, and thy maid-servant, thy cattle, and the
stranger that is within thy gates. For in
six days the Lord made heaven and earth, the
that the minister is speaking to them in the name of
God, and delivering to them a summary of that duty,
upon the performance of which their eternal salvation
does depend. Dr. Bennet.
The ten Commandments were not appointed to be
read in the first English Liturgy of 1 549. They made
no part of any ancient Liturgy ; nor, if my information
be correct, are they read in the Communion office of
any of the reformed churches, except our own : and in
ours they were first inserted at the review of Edward's
Liturgy in 1552. The order for the rehearsal of them
however requires neither vindication nor apology. At
the same time the place, which they occupy, is more
proper than any other that could easily be found. They
stand in that part of the office, which is more generally
preparatory to the holy Communion, immediately after
the Collect for purity, and before the Epistle and Gos
pel. And when there is a communion, they are conse
quently heard by all, by the younger as well as the
older part of the congregation ; by those, who do not
communicate, as well as those who do. Shepherd.
(15.) When the Commandments are read, we should
remember that they are not the words of the minister,
but of God himself, and we should hear them with the

sea, and all that in them is, and rested the
seventh day ; wherefore the Lord blessed the
seventh day, and hallowed it.
People. Lord, have mercy upon us, and in
cline our hearts to keep this law.
Minister. Honour thy father and thy moth
er ; that thy days may be long in the land
which the Lord thy God giveth thee.
People. Lord, have mercy upoh us, and in
cline our hearts to keep this law.
Minister. Thou shaft do no murder.
People. Lord, have mercy upon us, and in
cline our hearts to keep this law.
Minister, Thou shalt not commit adultery.
People. Lord, have mercy upon us and in
cline our hearts to keep this law.
Minister. Thou shalt not steal.
People. Lord, have mercy upon us, and in
cline our hearts to keep this law.
Minister. Thou shalt not bear false witness
against thy neighbour.
People. Lord, have mercy upon usj and in
cline our hearts to keep this law.
Minister. Thou shalt not covet thy neigh
bour's house, thou shalt not covet thy neigh
bour's Wife, nor his servant, nor his maid, nor
his ox, nor his ass, nor any thing that is his.
People. Lord, have mercy upon us, and
write all these thy laws in our hearts, we be
seech thee. (16.)
same humility, the same reverence, and the same deter
mination to obey them, with which they were heard by
the people of Israel, when they were first announced
from Mount Sinai. For the moral precepts of the Deca
logue are as obligatory upon us Christians, as they were
upon the Jews, to whom they were originally delivered.
" If thou wilt enter into life, keep the commandments,"
is the precept of our Lord himself. At our baptism a
solemn stipulation was made in our names, that we should
" learn the Commandments and keep* them." At our
Confirmation we renewed with our OAvn mouths the
vows and promises made in our baptism, acknowledg
ing ourselves bound to believe and do all what was then
promised for us. These vows and promises we again
solemnly renew every time we receive the Holy Com
munion. It is therefore proper that we should hear
these Commandments frequently repeated, and more es
pecially at those periods Avhen we are to enter into
fresh engagements to observe them. Shepherd.
(16.) Our Saviour's Summary ofthe Divine LaAV, and
the Collect which folloAvs it, were added in this place
by the general Convention of 1789. The object ofthe
addition, says Bishop White, " was to give to the weight
of Moses, the greater authority of our Saviour." T. C. B.

THE COMMUNION.

287

«|j Then the Minister may say,
Hear also what our Lord Jesus Christ saith.
THOU shalt love the Lord thy God with
all thy heart, and with all thy soul, and with
all thy mind : This is the first and great com
mandment. And the second is like unto it ;
Thou shalt love thy neighbour as thyself. On
these two commandments hang all the law and
the prophets:
^y Let us pray.
O ALMIGHTY Lord, and everlasting God,
vouchsafe, we beseech thee, to direct, sanctify,
and govern, both our hearts and bodies, in the
(17.) We call it " the Epistle," because it is usually
taken out of one ofthe Epistles. But, if at any time a por
tion of other Scripture is read instead of one taken out
of some of the Epistles, then we say, " The portion of
Scripture appointed for the Epistle :" so that our
Church, when she makes so manifest a difference at the
time of reading, ought not to be blamed, though the
word Epistle be sometimes given to such portions of
Scripture as are taken elsewhere. The Gospel is al
ways taken out of one of the Gospels, and has its name
accordingly. Dr. Bennet.
The words between brackets [or, The portion of
Scripture appointed for the Epistle] were added at the
last Review, to satisfy the dissenters, who charged the
minister with telling a lie, when the portion of Scrip
ture was not taken out of an Epistle. Dr. Nicholls.
They are to be said, Avhen either a portion of the Old
Testament, Acts of the Apostles, or Revelation is ap
pointed in the place of a passage from an apostolick
Epistle. Otherwise the words " The Epistle is writ
ten" &c. are to be used. Shepherd, Collis.
That a portion out of one ofthe Epistles, written by
the holy apostles, was read constantly, when the com
munion was celebrated in the primitive Church, may
be proved from many passages out of ancient writers.
These readings indeed out of the Epistles were larger
portions than the Epistles now read. But however
these are of so long standing, that a writer, Avho flour
ished near a thousand years ago, could not assign the
time of their original. The reading of the Gospel, as
Avell as of thc Epistle, in the Communion service, was
a practice in the church, at the latest in the sixth cen
tury ; for in the council of Valentia, which was a pro
vincial council, held in Spain, about 520, the following
order was made : " We think it fit to be observed, that
in that part of the Communion service, wliich the Cate
chumens are to be present at, before the offertory, thc
Gospels be read according to the order prescribed, after
the Epistle." But, that the custom prevailed long be
fore this council, is plain, because the council, in its
preface, says, " they did only gather together ancient
canons." It may be here noted, that the former part of the ser
vice was called " Missa Catechumenorum ;" because
the Catechumens were obliged to go out before the con-

ways of thy laws, and in the works of thy
commandments", that, through thy most mighty
protection, both here and ever, we may be
preserved in body and soul, through our Lord
and Saviour Jesus Christ. Amen.
5} Then shall be said the Collect ofthe Day : and immedi
ately after the Collect, the Minister shall read the Epis
tle, saijing, (17.) The Epistle [or, The portion of
Scripture appointed for the Epistle] is Written in the
 chapter of  , beginning at, the  verse.
And the Epistle ended, he shall say, Here endeth the
Epistle. Then shall be read the Gospel ( the people
all standing up, (18.) J saying, The Holy Gospel is
written in the  chapter of  , beginning at the
 verse. (19.)
secration, when the deacon made proclamation, " Let
none of the Catechumens stay : Ite, missa est ; Go,
Catechumens, your part ofthe service is over." Hence
St. Augustin says, " Ecce, post sermonem fit missa
Catechumenis : After sermon the Catechumens are dis
missed." Hence, towards the latter end of the third
century, the Communion service came to be called
" missa" or " mass." ' Dr. Nicholls.
(18.) At the reading of the Gospels two peculiar
marks of honour were sheAvn in the ancient Church,
which continue in our Church at this day..'
The first is, that all the congregation stand up at the
reading of them, as being the word of the master ;
whereas at the reading of the Epistles they are indulged
the posture of sitting, as being the words of' the ser
vants. This reverence the Catholick Church, through
out the East and West, hath ahvays paid to the Son of
God, above all other messengers. And our Church
hath continued the practice of the same, as directed in
her rubrick ; so that this is not only recommended by
antiquity, but also injoined by authority.
Secondly, the other honour, paid to the Gospel, was,
that after the naming of it all the people standing up
said, " Glory be to thee, 0 Lord." This usage, bor
rowed from ancient Liturgies, our reformers continued
in ours. Dr. Bisse.
The antiquity and piety of these rites, used both by
us and the ancient Church about the reading of the Gos
pel, deserve notice. At first; when the Gospel is
named, the clergy and the people present say or sing,
"Glory be to thee, 0 Lord :" so" it is in St. Chrysos-
tom's liturgy, " glorifying God that hath sent to them
also the word of salvation :" as it is in the Acts of the
Apostles, (ch. xi. 18.) " When they heard these things
they glorified God, saying, Then hath God also to the
Gentiles granted repentance unto life." 2. While the
Gospel is reading, all that are present " stand." So
Gratian says. And Sozomen in his history tells us,
it was a new fashion in Alexandria, that the Bishop
did not rise up, Avhen the Gospel was read : which,
says he, "I never observed nor heard amongst any
others whatsoever." The reason was this : anciently,
whensoever the holy lessons were read, the people
stood to express their reverence to the holy word •
(Nehem. viii. 5.) But because this was counted too
great a burthen, it was thoughj fit»to shew our reve-

288

THE COMMUNION.

5[ Here the people shall say,
Glory be to thee, 0 Lord.
5f Then shall be read the Apostles' or Nicene Creed :
(20.) unless one of them hath been read immediately
before, in the Morning Service.

rence especially at the reading of the Gospel, which
historically declares someAvhat which our Sav iour spake,
did, oi" suffered, in his own person ; by this gesture
shewing a reverend regard to the Son of God aboAre
other messengers, although speaking as from God.
And against Arians, Jews, infidels, avIio derogate from
the honour of our Lord, such ceremonies are most pro
fitable ; as judicious Mr. Hooker notes. 3. After the
Gospel is ended, the use was to praise God, saying,
"Thanks be to God for this Gospel." So Avas it of
old ordained, by the council of Toledo, that the lauds
or praises should be said, not after the Epistle, but
immediately after the Gospel, for the glory of Christ,
which is preached in the Gospel. Bp. Sparrow.
In ancient Liturgies, and in our first book of Com
mon Prayer, when the passage to be read out of the
Gospel was announced by the minister, the people, to
evince the joy with which they received it, were di
rected to say, " Glory be to thee, O Lord." Though
in all the subsequent editions of our book this direction
has been omitted ; yet the practice is very generally
retained, lt was likewise customary in the ancient
Church, after the ending of the Gospel, to say,
"Thanks be to God for his Holy Gospel ;" a practice
in some places still continued. Shepherd.
(19.) The Church for three hundred years had been
content to profess in her Creed that Christ was the
Lord ; comprehending under this title the highest ap
pellations given to him in Scripture, without stating
minutely, or scrutinizing too narrowly, a doctrine pro
posed rather to us as an object of faith, than of under
standing. Happy had it been for the Christian world,
if this moderation of the Church had been suffered to
continue ; but Arius, a discontented priest of Alexan
dria in Egypt, either having conceived a different
opinion, or wishing to bring himself into notice by the
assertion of a novelty, took upon him to maintain, that
Christ was not a divine person, in the highest sense,
but a creature, superior indeed to human nature, but
not a partaker of the supreme Godhead.
The publishing of this opinion raised a violent fer
ment and schism in the Church. Constantine the Ro
man emperor summoned a Council at Nice in Bithynia,
to settle this dispute ; and there, in the year 325, Ari-
us's doctrine was condemned in an assembly of 300
Bishops, and that Creed framed, which from the name
of the city Avas called the Nicene Creed. And here it
is necessary to observe, that thc meaning of the Creeds
of our Church, and all Creeds that can be composed on
Gospel principles, is nothing more than a declaration of
the sense, in which we accept tlie profession made in
our baptism. By baptism we are admitted into the
Church of Christ ; by the command of Christ we are
baptized " in the name of the Father, and of the Son,
and of the Holy Ghost." This is the condition, by
which alone we can partake of the Christian covenant ;
this is the mark, bv Aviiich alone avc are distinguished

51 Then the Minister shall declare unto the People what
Holy-days, (21.) or Fasting-days, are in the week fol
lowing to be observed ; and (if occasion be) shall No
tice be given of the Communion, and of the Bans of
Matrimony, and other Matters to be published.
51 Then shall follow the Sermon: (22.) after which, the
from the professors of every other religion upon earth.
When Ave repeat a Creed, therefore, we do no more
than declare our repeated assent to the conditions ofthe
baptismal coArenant : and it would be sufficient to do
this in the very words that Christ enjoins?, " I believe
in the Father, the Son, and the Holy Ghost," if expla
nations had not been demanded, to shew what we mean
by this declaration. Creeds then do not, properly
speaking, contain articles of faith, but an explanation
ofthe sense, in which Ave understand the primary posi
tion of our religion. And this view of the matter will
shew us the reason, why no creed is prescribed in
Scripture ; why all creeds ever have been, and ever
must be, the composition of men. Dean Vincent.
Besides the general reasons for repeating the Creed,
the rehearsal of our faith before the receiving of the
holy communion is founded on these two special grounds.
1. It is meet that all should first profess the same faith,
who partake of the same mysteries : for surely, if "no
stranger nor uncircumcised person" could eat of the
passover, that typical sacrament, (Exod. xii. 43. 48 ;)
much more no stranger to the Christian faith, nor un
believer, should partake of the real sacrament of the
Lord's supper. 2. As the acknowledgment ofthe ar
ticles of our Christian faith is part of the vow made at
our baptism, so ought the same acknowledgment to
be repeated at the Lord's supper, wherein we renew
that vow. Dr. Bisse.
(20.) The reason of omitting the Lord's Prayer, and
the Creed, if used before, Avas to avoid repetition.
Bp. White.
(21.) The first reason of this direction was, lest the
people should observe any such days as had been for
merly kept, but were laid aside at the Reformation : and
therefore the Bishops inquired in their visitations,
" whether any of their Curates bid any other days than
were appointed by the new calendar." This danger is
now pretty well over ; there being no great fear of the
people's observing superstitious holy-days. But there
is still as much reason for keeping up the rubrick, since
now they are run into a contrary extreme, and, instead
of observing too many holy-days, regard none ; which
makes it fit that the Curate should discharge his duty,
by telling them beforehand what holy-days will happen,
and then leaving it upon his people to answer for the
neglect, if they are passed over without due«"egard. Wheatly^
(22.) For more effectually explaining the mysteries
of the Creed, and for more vigorously pressing the du
ties of the Gospel, the ancient Church appointed a Ser
mon or Homily in this place, which is useful every Sun
day, and more especially when there is a Communion ;
because by a pious and practical discourse, suited to the
holy Communion, the minds ofthe receivers arc put into
a devout frame, and made fitter for the succeeding mys
teries. Dean Comber.
It was the custom of the primitive Church, that at the

THE COMMUNION.

289

close of the common service the Bishop or Priest should
make an exhortatory discourse to the people. This
plainly appears to be at least as early as the time of
writing the Apostolick Constitutions. St. Ambrose
and St. Austin speak of this being the constant practice
every Sunday in their time. And indeed innumerable
are the Sermons or Homilies, which were spoken in the
ancient churches, and are preserved to our times in the
works of St. Chrysostom, Basil, Nazianzen, Austin,
and others : which are generally practical discourses,
full of excellent piety and warmth ; and in which they
very rarely intermix any thing of controversial divini
ty, but explain a portion of Scripture in a familiar,
though withal a very affecting way, and well adapted
for the instruction of the common people. Indeed this
province generally was undertaken by the Bishops, who
at first voluntarily, and afterwards by injunction,
preached every Sunday, unless hindered by sickness.
But however, in the absence of the Bishop, this duty
was performed by presbyters, and, by their permission,
in their presence. Dr. Nicholls.
The Sermon was usually an exposition of some part
ofthe Epistle or Gospel, or proper Lesson for the day ;
as we may see in St. Augustine, in his Sermons " de
Tempore," according to the pattern in Nehem. viii. 8 ;
" They read in the book, in the law of God, distinctly,
and gaAre the sense, and caused the people to understand
the reading." And the preacher was in his exposition
appointed to observe the catholick interpretation of the
old doctors of the Church ; as we may see in the nine
teenth canon ofthe sixth council of Constantinople, held
in Trullo. The canon is this. " Let the governours
of churches, every Sunday at the least, teach their cler
gy and people the oracles of piety and true religion ; col
lecting out of divine Scripture the sentences and doc
trines of truth, not transgressing the ancient bounds and
traditions of the holy fathers. And, if any doubt or
controversy arise about Scripture, let them follow that
interpretation which the lights of the Church, and the
doctors have left in their writings. By which they shall
more deserve commendation, than by making private
interpretations, which if they adhere to, they are in dan
ger to fall from the truth." To this agrees the canon
Unade in Queen Elizabeth's time, in the year 1571.
" The preachers chiefly shall take heed, that they teach
nothing in their preaching, which they would have the
people religiously to observe and believe, but that which
is agreeable to the doctrine of the Old Testament and
the New, and that which the catholick Fathers, and an
cient Bishops, have gathered out of that doctrine."
These golden canons, had they been duly observed,
would have been a great preservative of truth and the
Church's peace. The Sermon was not above an hour
long, as St. Cyril informs us. Bp. Sparrow.
The ancient practice of explaining considerable por
tions of Scripture to the people was revived by our re
formers. Before them Colet had employed many years
in publickly expounding all the Epistles written by St.
Paul. Archbishop Cranmer expounded Hebrews, as
Bishops Hooker, Latimer, and Jewel, did Jonah, the
Lord's Prayer, many of the Epistles, and all the Epis
tles and Gospels used in the Communion service on
Sundays and holy-days. From the practice of Am
brose, Origen, Chrysostom, and Austin, among the an

cients, and of our reformers and other more modern di
vines, we may A\ith safety affirm, that explaining and
applying portions of Scripture read in the Lessons,
(and other parts of the publick service,) is a very bene
ficial mode of preaching to ordinary congregations. ~ Shepherd.
As to the preaching used in the Church of England,
if we consider either the excellency or frequency of it,
we may justly affirm, that if any Church under heaven
" hath wherewithal to glory on this behalf," our Church
" hath much more."
As to the excellency of it, this praise has been long
yielded to our Clergy both at home and from abroad,
by the universal voice both of Protestants and of Papists.
And the reason of it is apparent : for no nation under
heaven hath such seminaries of learning in all kinds, as
this nation hath, or any thing like them : I mean, our
renowned Universities. And if ever the enemy would
come up against our Church, the city of our Sion, to
take and to destroy her, that policy of Holofernes
against Bethulia will be most effectual, to seize upon
" those fountains of her waters."
And as to the frequency or plenty of the word preach
ed, which continually flows from these fountains, this
provision of our Church, which appoints a Sermon once
on the Lord's day, must appear sufficient, yea, abun
dant ; if we look back to the scarcity of it in the days
ofthe Reformation, when the provision of a Sermon
was but quarterly, as made in Edward the Sixth's time,
1547; and for many years after but monthly, according
to an injunction of Queen Elizabeth, 1559. Where
fore this present provision of our church, in appointing
one Sermon on the Sundays, ought to be received with
all thankfulness. And ih truth a greater plenty than
this may turn perhaps not to our nourishment, but only
create in us a waste and wantonness. That appetite in
many after a multitude of Sermons is no other than that
of the Israelites, when, not content with the regular-
provision of their daily manna, " they required meat
for their lusts." Far be it from me that I should dis
courage or straiten the ordinance of preaching : . but
God forbid, that the enlarging of that should ever strait
en the ordinances of divine worship, or be esteemed be
fore them ! God forbid, that ever in the Church of Eng
land the Sermon, how excellent soever, should be valu
ed before the service, vvhich is incomparable ! For to
what end do we come to the house of prayer ? Is it to
adore God, or to admire men ? Is it to praise him for
the excellency of his greatness, or them for the excel
lency of their talents ? Should this plenteous provision
of preaching be ever again exalted and abused to the
neglecting, despising, and disparaging of our publick
worship, as it was before the Great Rebellion, it will
well provoke God to take it again from us ; and instead
thereof to feed our lusts with preaching, as he did the
Israelites with quails, till it "came out of their nostrils,
and became loathsome unto them." Numb. xi. 20. It
Was a remarkable saying, so founded on the judgments
of God, that a preaching Church cannot stand : and it
is also founded on the judgments of God, that a church,
which plans its religion in preaching, shall never stand.
Dr. Bisse.
At the time of the Reformation in England, many of
the clergy were exceedingly illiterate, and it was also

290

THE COMMUNION.

Minister, when there is a Communion, shall return to
the Lord's Table, (23.) and begin the Offertory, (24.)
suspected that some of them still favoured the tenets of
the Church of Rome. Therefore to supply the defects
of some, and to oblige thc rest to teach according to
the form of sound doctrine, there were two books of
Homilies prepared : the first was published in King
Edward the Sixth's time, 1547, supposed to be written
chiefly by Abp. Cranmer ; the second was not finished
till about the time of Edward's death, so;it was not
published before Queen Elizabeth's time, 1560, having
been probably written by Bp. Jewel. The design of
them was to mix speculatiAe points with practical mat
ters : some explain the doctrine, and others enforce the
rules of life and manners. These are plain and short
discourses, chiefly calculated to possess the nation with
a sense of the purity of the Gospel, in opposition to
the corruptions of popery, and to reform it from those
crying sins, which had been so much connived at un
der popery, while men knew the price of them, how
to compensate for them, and to redeem themselves from
the guilt of them by masses and sacraments, by indulg
ences and absolutions.
These two books of Homilies, upon their first pub
lication, were distributed throughout the kingdom ; and
the parochial clergy were commanded to read them in
their churches. When compared with the age in which
they were written, they may be considered as very ex
traordinary compositions, though perhaps every argu
ment and expression in them is not to be approved :
but whoever will peruse them with candour and atten
tion, will be convinced that they contain, as the 35th
Article expresses it, "a godly and wholesome doc
trine." The compilers of the Articles thought them
"necessary for the times" in which they lived : and
directed them " to be read in churches by the ministers,
diligently and distinctly, that they may be understand-
ed of the people." The English language has changed
so much since those Homilies were written, that they
would scarcely now be understood by a common con
gregation : and therefore thc reading of them publick
ly, as it would no longer answer any good purpose,
has fallen into general disuse, with the tacit consent of
the governing part of the Church. The clergy how
ever may still study them with advantage to themselves ;
and may, with advantage to others, transfer parts of
them into their sermons, with such alterations as the
change of circumstances may render expedient.
The want of learning in the clergy at the time of the
Reformation has been already noticed : aiid indeed so
incompetent were they to the duty of preaching, that
it was forbidden by four successive sovereigns of very
different religious principles ; by Henry the Eighth,
Edward the Sixth, Queen Mary, and Queen Elizabeth.
Towards the end of Queen Elizabeth's reign the clergy
were considerably improved in point of literature : but
even at that time it has been reckoned that there were
8000 parishes without preaching ministers. James the
First made a canon, directing that a Sermon should be
preached every Sunday, iii every, parish church, which
had a minister licensed for that purpose : but, by an
other canon, unlicensed ministers were permitted only
to read a Homily. And our present form of ordering

saying one or more of these sentences following, (25.)
as he thinketh most convenient. (26.)
deacons does not empower them to preach, unless fhey
"be thereunto licensed by the bishofl himself :" but to
a priest the bishop says, "Take thou authority to
preach the word of God." Bp. Burnet, Bp. Tomline.
(23.) After the confession of our faith follows the ex
ercise of our charity, without which it would be but a
dead faith. James ii. 22. Now as charity is to be ex-.
pressed three ways, so we have directions for each of
those ways, by giving, " in the Sentences ;" by pray
ing, " in the prayer for the Church militant ;" and by
forgiving, " in the general warning:" as for the chari
ty of giving toward the relief of the poor, it is fre
quently and strictly commanded in the Gospel, hath the
, best examples of it, and the largest rewards promised
to it, being instead of all the costly offerings of the
Jews, and the only chargeable duty to which Christians
are obliged : it recommends our prayers, and thence
St. Paul prescribes, and the ancient Church in Justin
Martyr's time used to have collections every Sunday :
however, when we receive the sacrament, it is absolute
ly necessary. Christ gave his alms at the passover
(John xiii. 29,) and supposes we will never come to the
altar without a gift. Matt. v. 23. The first Cliristians
gave all they had, and those in after-times dedicated
large and noble oblations when they communicated,
nor was any (of ability) allowed, to receive without giv
ing something ; and to reject any man's oblation, was
to deny him a share in the benefit of these mysteries :
wherefore to stir us up more effectually to give bounti
fully, here arc di\rers select sentences. Dean Comber.
(24.) So called, because it is that part of the Com
munion service, in which the offerings are made. The
custom of making oblations at the Communion is cer-~
tainly apostolical, as appears from 1 Cor. xvi. 2 :
" On the first day of the week let every one lay by him
in store as God hath prospered him." Which custom
continued down to the following ages, as appears from
different passages in Justin Martyr, Tertullian, St.
Cyprian, St. Ambrose, and other ancient writers.
Out of those offerings, which were not always in mo
ney, but in bread, wine, corn, &c, were taken as mucl^
hread and wine, as served for the celebration of the
Communion at the time : but if any persons were un
der publick infamy, by reason of any ill actions by
them committed, their offerings were not to be received.
These offerings in the primitive times were so consid
erable, that they were divided into four portions : one
for the relief of the poor ; the second the bishop re
tained for Ms maintenance ; the third was for the main
tenance of the Church and its ornaments ; and the
fourth for the Clergy. The office of the offertory was
used in Walafrid Strabo's time, who lived in the mid
dle of the ninth century ; and it was so long before his
time, that he could not tell to whom to ascribe its ori
ginal. , Dr. Nicholls.
(25.) These are in the place tif the Antiphona or
Anthem which Ave find in the old Liturgies aftar the
Gospel, and which, from their being sung whilst tlie
people made their oblations at the altur, were called
" Offertory." The sentences which our Church has
here selected for that purpose are such as contain in-

THE COMMUNION.

291

LET your light so shine before men, that
they may see your good works, and glorify
your Father which is in heaven. St. Matt.
v. 16.
Lav not up for yourselves treasures upon
eartlrfwhere moth and rust doth corrupt, and
where thieves break through and steal : But
lay up for yourselves treasures in heaven,
where neither moth nor rust doth corrupt,
and where thieves do not break through nor
steal. St. Matt. vi. 19, 20.
Whatsoever ye would, that men should do to
you, even so do to them : for this is the law
and the prophets. St. Matt. vii. 12.
Not every one that saith unto me, Lord,
Lord, shall enter into the kingdom of heaven ;
but he that doeth the will of my Father which
is in heaven. St. Matt. vii. 21.
Zaccheus stood forth, and said unto the
Lord, Behold, Lord, the half of my goods I
give to the poor; and if I have done any
wrong to any man, I restore four fold. St.
Luke xix. 8.
Who goeth a warfare at any time at his own
cost ? Who planteth a vineyard, and eateth
not of the fruit thereof? or who feedeth a flock,
and eateth not of the milk of the flock? 1 Cor.
ix. 7.
If we have sown unto you spiritual things,
is it a great rnatter if we shall reap your world
ly things? 1 Cor,, ix. 11.
Do ye not know, that they who minister
about holy things, live of the sacrifice ; and
they who wait at the altar, are partakers with
the altar ? Even so hath the Lord also ordain
ed, that they who preach the Gospel, should
live of the Gospel. 1 Cor. ix. 13, 14.
He that soweth little, shall reap little ; and
he that soweth plenteously, shall reap plente
ously. Let every man do according as he is
disposed in his heart, not grudgingly, or of ne-
structions, injunctions, and exhortations to this great
duty ; setting before us the necessity of performing it,
and the manner of doing it. Some of them (namely,
those from the sixth to the tenth inclusively, unless the
ninth be excepted) respect the clergy. And it was with
an eye, I suppose, to this difference, that in the last re
view there was a distinction made in the rubrick that
follows these sentences, between " the alms for the
poor," and " the other devotions of the people." Wlieatly.

cessity ; for God loveth a cheerful giver. 2 Cor.
ix. 6, 7.
Let him that is taught in the word, minis
ter unto him that teacheth, in all good things.
Be not deceived, God is not mocked: For
whatsoever a man soweth, that shall he reap.
Gal. vi. 6, 7.
While we have time, let us do good unto
all men : and especially unto them that are of
the household of faith. Gal. vi. 10.
Godliness is great riches, if a man be con
tent with that he hath: For we brought
nothing into this world, neither may we carry
any thing out. 1 Tim. vi. 6, 7.
Charge them who are rich in this world,
that they be ready to give, and glad to distri
bute ; laying up in store for themselves a good
foundation against the time to come, that they
may attain eternal life. 1 Tim. vi. 17, 18, 19.
God is not unrighteous, that he will forget
your works, and labour that proceedeth of
love ; which love ye have showed for his
name's sake, who have ministered unto the
saints, and yet do minister. Heb. vi. 10.
To do good and to distribute, forget not ;
for with such sacrifices God is well pleased.
Heb. xiii. 16.
Whoso hath this world's good, and seeth his
brother have need, and shutteth up his com
passion from him, how dwelleth the love of
God in him ? 1 John iii. 17.
Give alms of thy goods, and never turn thy
face from any poor man ; and then the face of
the Lord shall not be turned away from thee.
Tob. iv. 7.
Be merciful after thy power. If thou hast
much, give plenteously. If thou hast little,
do thy diligence gladly to give of that little :
for so gatherest thou thyself a good reward, in
the day of necessity. Tob. iv. 8, 9.
He that hath pity upon the poor, lendeth
(26.) That is, " according to the length or shortness of
the time, that the people are offering," as it was word
ed in King Edward's first Common Prayer. Wlieatly.
It may not be amiss on this subject of the offertory to
observe farther, that, when there is no collection of
alms made, there is no occasion to use any of the sen
tences appointed to be. recited during the time of a col
lection. For the sense ofthe Church appears to have
been, that alms and the sentences are intended alwavs
45

292

THE COMMUNION.

unto the Lord : and look, what he layeth out,
it shall be paid him again. Prov. xix. 17.
Blessed be the man that provideth for the
sick and needy: the Lord shall deliver him in
the time of trouble. Psalm xii. 1.
51 Wliilst these Sentences are in reading, the Deacons,
(27.) Church-wardens, or other jit persons appointed
for that purpose, shall receive the Alms for the Poor,
to accompany each other : and the obvious inference is,
that, where the former are wanting, the latter will seem
superfluous and without warrant.
Archdeacon Sharp.
(27.) The Deacons are the most proper persons for
this business, it being the very office for which their or
der was instituted. Acts vi. And for this reason the
Scotch Liturgy does not allow the Church-wardens to
do it, but at such times " when there are no Deacons
present." It is now indeed grown a custom with us
for the Church-wardens to perform this office, namely,
to gather the alms and devotions of the congregation,
which, by all the books before the Scotch Liturgy, they
were ordered, as I have observed, " to put into the poor
man's box ;" not, I presume, into that fixed in the
church, but into a little box which the Church-wardens
or some other proper persons carried about with them
in their hands, as is still the custom at the Temple
church in London. Now indeed they are ordered to
make use of a " decent bason to be provided by the par
ish for that purpose." With which, in most places, es
pecially here in town, they go to the several seats and
pews ofthe congregation. Though in other places they
collect at the entrance into the chancel, where the peo
ple make their offerings as they draw towards the altar.
This last way seems the most conformable to the prac
tice of the primitive Church, which, in pursuance of a
text delivered by our Saviour, ordered that the people
should come up to the rails ofthe altar, and there make
their offerings to the priests. Matt. v. 23.
And with an eye, I suppose, to this practice, the
Deacons, or Church-Avardens, or whosoever they be
that collect the alms and other devotions of the people,
are ordered by the present rubrick to " bring it rever
ently to the priest," (as in their name,) " who is humbly
to present and place it upon the holy table ;" in con
formity to the practice of the ancient Jews, who, when
they brought their gifts and sacrifices to the temple, offer
ed them to God by the hands of the priest. Wheatly.
(28.) "Then," that is, after presenting the bason
with the alms. Shepherd. In the ancient Church, they
had generally a side-table near the altar, upon which
the elements were laid till the first part of the Com
munion service was over, at which the catechumens
were allowed to be present ; but when they were gone,
the elements were removed and placed upon thc holy
altar itself, with a solemn prayer. Now though wc
have no side-table authorized by our Church ; yet, in
the first Common Prayer of King EdAvard the Sixth,
the priest himself was ordered in this place to set both
the bread and wine upon the altar : but at the review
in 1551 this and several other such ancient usages were
throAvn out. After which the Scotch Liturgy was the

and other Devotions of the People, in a decent Basin to
be provided by the Parish for that purpose; and rever
ently bring it to the Priest, who shall humbly present
and place it upon the Holy Table.
5f And the Priest shall then place upon the Table (28.)
so much Bread and Wine as he sliall think sufficient.
After which done, he shall say, (29.) jf.
Let us pray for the whole state of Christ's
Church (30.) militant. (31.)
first wherein we .find it restored : but there the pres
byter is directed " to offer up and place the bread and
wine prepared for the Sacrament upon the Lord's table,
that it may be ready for that service. And Mr. Mede,
having observed our own Liturgy to be defective in
this particular, was probably the occasion, that, in the
review of it after the Restoration, this primitive prac
tice was restored, and the bread and wine ordered by
the rubrick to be set solemnly upon the table by tlie
priest himself. From whence it appears, that the
placing of the elements upon the Lord's table, before
the beginning of morning prayer, by the hands of a
clerk or sexton, (as is now the general practice,) is a
breach of the aforesaid rubrick ; and consequently that
it is the duty of every minister to prevent it for the fu
ture, and reverently to place the bread and wine him
self upon the table, immediately after he has placed on
the alms. Wheatey.
" Though our Church," as Dr. Nicholls truly says,
" has not ordered any particular prayer for this action
of the priest, he ought not to neglect the action itself :"
which reason holds much stronger when we consider,
that there is an expression to be used in the prayer fol- -
lowing thc action, that presupposes the action to be
done by the minister : which expression is rendered in
significant, if he omit thc action. Archdeacon Sharp.
(29.) The second way of expressing our charity is
by prayer; and though Ave cannot relieve all men,
God can, and so wc must pray for aft to him that is
able to supply all mankind. And because the Com
munion is the highest exercise of charity, therefore of
old this universal intercession was used in this office,
Avhere they prayed for the peace of the Church and
state, for civil rulers, and for all Christians, especial
ly the afflicted, as St. Cyril assures us : and Optatus
calls this " the appointed form in thc mysteries of the
Sacrament, in Avhich we offer for thc whole Church."
And we do not (as thc Roman Church) crowd this into
the Prayer of Consecration ; but, as in St. Chrysos-
tom's Liturgy, we make this prayer soon after the
Gospel, since none are so likely to say this charitable
prayer devoutly for all, as they who observe the rules
of the Gospel. And there are two things to recom
mend this prayer ; first, our alms just now offered to
God by his minister, Avhich the Scripture assures us
give great efficacy to our prayers ; secondly, our com
memoration of the great sacrifice of Christ's death, the
symbols of Avhich are now to be set upon the holy ta
ble, that we may plead for all the world by the memo
rial of that oblation which obtained mercy for all, and
by which Christ now intercedes for all in heaven.
2. As for the prayer itself, besides the preface and
conclusion, it doth contain prayers, supplications, in-

THE COMMUNION.

293

ALMIGHTY and everliving God, who, by
thy holy Apostle, hast taught us to make pray
ers and supplications, and to give thanks for
all men : We humbly beseech thee most mer
cifully [*#o accept our alms and oblations, and~\
to receive these our prayers, which we offer
unto thy divine Majesty ; beseeching thee to
inspire continually the Universal Church with
the spirit of truth, unity, and concord : and
grant that all those who do confess thy holy
name may agree in the truth of thy holy word,
and live in unity and godly love. We beseech
thee also, so to direct and dispose the hearts
tercessions, and giving of thanks, which are to be made
for all men. m Dean Comber.
(30.) As there are feAv in proportion, to whom we
can do good with our substance ; and many, that are
much above our alms, and yet need our prayers ; we
proceed to offer them up " for the whole state of Christ's
Church, militant," that is, carrying on a warfare
against the enemies of the soul, " here on earth :" that
all the members of it may not only have " the spirit,"
the fervent desire, "of truth, unity, and concord,"
but may actually "agree in the truth of God's holy
wrord, and live in unity and godly love." Then we
petition more especially for those, whose stations, as
christian rulers, magistrates, and clergy, or whose
sufferings of any kind, require it most : and give thanks
for those, who are got beyond the reach of sufferings ;
begging, that we may "follow their example," as far
as it was a "good" one, and share in their happiness.
Abp. Seeker.
The form of this prayer is most ancient and aposto
lical. We find in the Constitutions of the apostles,
which was a book made to declare the customs of the
Church before Constantine's time, this prayer at large,
first for the state of Christ's Church ; and then for the
particular members of it ; chiefly for the emperor and
powers of the world, that they may be at peace with
us : which is thc reason that it is called in the Greek
Liturgies " the catholick or general collect," and "the
prayer for peace." And it is the source and fountain
of those prayers, which were afterwards framed into
the form of our litanies. St. Ambrose saith, that this
prayer was always made before the consecration of the
sacrament. Bp. Cosins.
The words "Let us pray" are manifestly addressed
to the people, and the voice should be managed accord
ingly. The minister ought also to make a pause after
the pronunciation of them, that the people may have
full time enough to kneel down and compose themselves
for, prayer, and so be ready to join in the very begin
ning of this form. Dr. Bennet.
(31.) Christ's church, that is, the whole number of
the faithful, is usually divided into two parts : namely,
the Church militant, and the Church triumphant. By
the Church " militant," or in a state of warfare, we
* II there be no alms or oblations, then shall the words {lo accept
our alms and oblations, and) be left unsaid.

of all Christian rulers, that they may truly and
impartially administer justice, to the punish
ment of wickedness and vice, and to the main
tenance of thy true religion and virtue. Give
grace, 0 heavenly Father, to all Bishops and
other Ministers ; that they may, both by their
life and doctrine, set forth thy true and lively
Word, and rightly and duly administer thy
holy Sacraments. And to all thy people give
thy heavenly grace ; and especially to this con
gregation here* present ; that with meek heart,
and due reverence, they may hear, and receive
thy holy Word ; truly serving thee in holiness
mean those Christians, who are at present alive, and
perpetually harassed with the temptations and assaults
ofthe world, the flesh, and the devil ; and whose life
is consequently a continual warfare under the banner of
our blessed Saviour. By the Church triumphant we
mean those Christians, who have departed this life in
God's true faith and fear ; and who now enjoy in some
measure, and after the day of judgment shall be fully
possessed of, that glory and triumph, which is the
fruit of their labours, and the reward of those victories
which they obtained over their spiritual adversaries,
during the time of their trial and combat here upon
earth. Dr. Bennet.
Alms and oblations give efficacy to prayer. They
are the wings, on which it mounts more rapidly to
heaven. In "the Prayer for Christ's Church" we
shew, that our charity extends whither our alms can
not reach : we recommend all mankind to the mercy
of him, who is able to relieve all, and of whose bounty
all have need. And can we at any time more effectu
ally plead with God, than when we commemorate the
sacrifice of the death of Christ, the symbols of which
are now placed upon the altar ? This sacrament has
been styled the "grand intercession :" and We most
efficaciously intercede for all the world by the memo
rial of that "one oblation once offered," which obtain
ed forgiveness for all, and by virtue of which our Me
diator in heaven still intercedes for all.
Prayers to the same effect were offered in the primi
tive Church at the celebration of the Eucharist, and
occur in ancient and modern Liturgies. One similar
to this, but inferior in point of composition, occurs in
the Liturgy ascribed to St. Chrysostom, a little before
the consecration. But a form of superior, or even
equal excellence to this, is no Avhere to be found. It
is composed upon the principles laid down bv St. Paul,
in his exhortation to Timothy : and accordingly con
sists of prayers, supplications, and intercessions for
the whole catholick Church : beseeching God to in
spire it with the spirit of truth and concord, and that
the individual members may live together in unity and
charity. It then prays more distinctly for the differ
ent orders, of which the Church is composed : first,
for christian rulers; secondly, for the clergy; - and
lastly, for the people : that they may all, with sinceri
ty and fidelity, discharge the duties allotted to their

294

THE COMMUNION.

and righteousness all the days of their life.
And we most humbly beseech thee, of thy
goodness, O Lord, to comfort and succour all
those who, in this transitory life, are in trou
ble, sorrow, need, sickness, or any other ad
versity. And we also bless thy holy name,
(32.) for all thy servants departed this life
in thy faith and fear ; beseeching thee to give
us grace so to follow their good examples, that
with them we may be partakers of thy heav
enly kingdom : Grant this, O Father, for Je
sus Christ's sake, (33.) our only Mediator and
Advocate. Amen.
51 When the Minister giveth warning (34.) for the Cele
bration of the Holy Communion fwiuch he shall al
ways do upon the Sunday, or some Holy day, imme-
respective stations. The conclusion contains a thanks
giving for the deceased members of the Church, with a
petition that the living may follow their good examples,
and be finally partakers of the same inheritance of
everlasting life and glory. Shepherd .
(32.) Those prayers for the dead, which the Roman
Missal hath here added to this office, our Church hath
prudently rejected ; because they have no ground in
Scripture, nor good foundation in the purest antiquity :
and also because they can do no good to the wicked,
who only need them ; and are a disparagement to holy
persons, by supposing them in a state of misery. Our
Church here restores the eucharistical prayer, which
many of the fathers mention ; not praying for the dead,
but praising God for such of them as are departed in
the faith and fear of God. Dean Comber.
(33.) The prayer concludes with intreating our hea
venly Father to grant our former petitions, "for Jesus
Christ's sake, our only Mediator and Advocate." This
general conclusion of all our prayers would not be re
marked particularly here ; out that the Mass hath
thrust in the names of the Blessed Virgin and other
saints into this supplication, through whose merits and
prayers they intercede even in this place, where there
is a lively commemoration of the death of Christ our
only Mediator : which seems to intimate, that to plead
in virtue of our Lord's passion is not sufficient, and that
that intercession, by which the holy Virgin and all
other saints became accepted by God, was not alone
forcible enough. But we desire no other Mediator,
nor need»any other Advocate, but our Lord Jesus, who
is here represented. (1 Tim. ii. 5.) Dean Comber.
(34.) Great mysteries ought to have great prepara
tion : the paschal lamb was to be chosen four days be
fore it was slain. (Exod. xii. 3. 6.) The Jewish feasts
were proclaimed some time before, (Levit. xxv. 9 ;)
and Hezekiah gave publick warning of Mis intended
passover a good while before the celebration. (2 Chron.
xxx.) But we have a higher mystery to perform, and
do it noAv so seldom, and are so unprepared for it, that
it is necessary to give us so large a time before it, to
dispose our souls for the worthy receiving thereof;

diately preceding J he shall read this Exhortation fol
lowing ; or so much thereof as, in his discretion, he
may think convenient.

DEARLY beloved, on

day next, I

purpose, through God's assistance, to administer
to all such as shall be religiously and devoutly
disposed, the most comfortable Sacrament of
the Body and Blood of Christ ; to be by them
received, in remembrance of his meritorious
Cross and Passion ; whereby alone we obtain
remission of our sins, and are made partakers
of the kingdom of Heaven. Wherefore it is
our duty to render most humble and hearty
thanks to Almighty God, our heavenly Father,
for that he hath given his Son our Saviour Je
sus Christ, not only to die for us,^ut also to be
and this present exhortation not only declares the in
tended time, but also may be very serviceable to our
preparation. Dean Comber.
The ancient Church indeed had no such exhortations :
for their daily, or at least weekly communions made it
known that there was then no solemn assembly of
Christians without it ; and every one (not under cen
sure) was expected to communicate. But now, when
the time is somewhat uncertain, and our long omis
sions have made some of us ignorant, and others for
getful of this duty ; most of us unwilling, and all of us
more or less indisposed for it; it was thought both
prudent and necessary to provide these exhortations,
to be read " when the Minister gives warning of the
Communion, which he is always to do, apon the Sun
day or some holy-day immediately preceding."
As to the composures themselves, they are so extra
ordinary suitable, that if every communicant would
duly weigh and consider them, they would be no small
help towards a due preparation. The first contains
proper exhortations and instructions how to prepare
ourselves : the latter is more urgent, and applicable
to those who generally turn their backs upon those ho
ly mysteries, and shews the danger of those vain and
frivolous excuses wliich men frequently make for their
staying away. For which reason it is appointed by
the rubrick to be used instead of the former, whenever
the Minister shall observe that the people " are negli
gent to come." Wheatly.
When it is considered how many poor Christians
there are, who have little or no means of coming to
the knowledge of this ordinance, and the manner of
preparing themselves for it, but by what they learn
from hearing these exhortations ; every pastor will
think himself obliged in conscience, and as he values
the edification of his flock, to read these exhortations
with the greatest deliberation, and with an affection
that shall even force the attention of his hearers.
And if the people seriously attend to the following
exhortations or warnings, they will learn what they
ought to do, in order to be worthy communicants. And
they will do well to read them over again, when they

THE COMMUNION.

295

our spiritual food and sustenance in that holy
Sacrament. (35.) Which being so divine and
comfortable a thing (36.) to them who receive
it worthily, and so dangerous to those who will
presume to receive it unworthily ; my duty is to
exhort you in the mean season, to consider the
dignity (37.) of that holy Mystery, (38.) and
the great peril of the unworthy receiving
thereof; and so to search and examine your
own consciences, (and that not lightly, and
after the manner of dissemblers with God ;
but so) that ye may come holy and clean to
such a heavenly feast, in the marriage-garment
required by God in holy scripture ; and be re
ceived as worthy partakers of that holy Table.
return home ; that they may fix them in their memory ;
and that they may be a standing rule to go by, through
their whole life. Bp. Wilson.
(35.) The grace, which we have by the holy Eucha
rist, doth not begin but continue life. No man there
fore receiveth this Sacrament before baptism, because
no dead thing is capable of nourishment. That which
groweth must of necessity first live. If our bodies did
not daily waste, food to restore them were a thing su
perfluous. And it may be that the grace of baptism
would serve to eternal life, were it not that the state of
our spiritual being is daily so much hindered and im
paired after baptism. In that life therefore, where
neither body nor soul can decay, our souls shall as little
require this Sacrament, as our bodies corporal nourish
ment. But as long as the days of our warfare last,
during the time that we are both subject to diminution
and capable of augmentation in grace, the words of our
Lord and Saviour Christ will remain forcible, " Ex
cept ye eat the flesh of the Son of man and drink his
blood, ye have no life in you." John vi. 53. Life being
therefore proposed unto all men as their end, they,
which by baptism have laid the foundation and attained
the first beginning of a new life, have here their nour-
isj|ment and food prescribed for continuance of life in
them. Such as will live the life of God, must eat the
flesh and drink the blood of the Son of man : because
this is a part of that diet, which if we want we cannot
live. Hooker.
(36.) It is not easy to recount the many divine and
admirable effects, which the ancient Church attributed
to a devout and pious reception of this holy Sacrament.
From passages in the writings of St. Ignatius, St. Ire-
nseus, Tertullian, St. Cyril, and others, it is plain that
these early fathers held, not only that much Christian *
grace and spiritual assistance was conveyed by a due
receiA'ing of this holy Sacrament ; but that this was a
sort of seed sown in them, which, by a preternatural
virtue contained in it, would raise them up to eternal
life. Dr. Nicholls.
This Sacrament, like all things that are high and
fair, hath excellency enough to invite us to desire it, and
yet danger sufficient to make us afraid to go about it

The way and means thereto is, First to ex
amine your lives and conversations by the rule
of God's commandments ; and wherein soever
ye shall perceive yourselves to have offended,
either by will, word, or deed, there to bewail
your own sinfulness, and to confess yourselves
to Almighty God, with full purpose of amend
ment of life. And if ye shall perceive your
offences to be such as are not only against God,
but also against your neighbours;, then ye
shall reconcile yourselves unto them; being
ready to make restitution and satisfaction, ac
cording to the uttermost of your powers, for
all injuries and wrongs done by you to any
other ; and being likewise ready to forgive
rashly. And here our spiritual guide, having survey
ed them both, makes a faithful report, as Caleb and
Joshua did. Numb. xiv. 6, 7. He doth not deny that
there is hazard and pains fn the attempt, but the honour
and advantage doth far outweigh them both. He con
siders it is " a divine thing," as the ancients called it,
to be a companion of God's table, and to be made par
taker of his nature : and also it is the sweetest " com
fort" in the world, to behold these lively representa
tions of our perfect expiation, to receive the pledges of
pardon and immortality. On the other side our spirit
ual guide considers, that for the obstinate and profane,
for those that have sinned and will sin, it is very dan
gerous to press in to this "Celestial banquet. Where
fore upon the whole inquiry the minister doth exhort
us, to spend the time between this and the Sacrament
well : for, if we come not to it, Ave lose this " divine
comfort ;" if wc come uriAvorthily, Ave run into an un
known danger : he is unwilling therefore we should be
deprived of the comfort, or incur the mischef ; and
therefore he doth exhort us to prepare, for so we shall be
sure of the advantage, and avoid the evil. Dean Comber.
(37.) There are two things especially to be done in
this "mean season." The first is consideration of
"the dignity" ofthe sacrament, which St. Paul calls
" discerning the Lord's body," (l Cor. xi. 29 ;) that is,
making much difference between this and our ordinary
food. The second is that, which St. Paul and we both
call "examination." 1 Cor. xi. 28. And these are no
more than Avhat every prudent man doth, before he sets
upon any great affair. First, he surveys the nature of
the work : secondly, he examines his own fitness to
undertake it. Thus we must consider the " dignity"
of this holy mystery, to make us full of desires and
humble ; and the danger, to put us upon the strictest
care and preparation. Our next duty is to search and
try how we are fitted for it : Ave must not only admire
the guest, but prepare and cleanse the heart for his re
ception. Dean Comber.
(38.) " Sacrament" and " mystery" are the same
thing. Only that that which is seen is properly called
a " sacrament ;" and that which is signified by the for
mer is called a " mystery." Bp. Cosins.

296

THE COMMUNION.

others who have offended you, as ye would
have forgiveness of your offences at God's hand :
For otherwise the receiving the Holy Com
munion doth nothing else but increase your
condemnation. Therefore, if any of you be a
blasphemer of God, and hinderer or slanderer
of his Word, an adulterer, or be in malice or
envy, or in any other grievous crime ; repent
ye of your sins, or else come not to that holy
Table. And because it is requisite that no man
should come to the Holy Communion, but
with a full trust in God's mercy, and with a
quiet conscience ; therefore, if there be any of
you, who by these means cannot quiet his own
conscience herein, but requireth further com
fort or counsel ; let him come to me, or to some
other minister of God's word, and open his
grief; that he may receive such Godly coun
sel and advice, as may tend to the quieting of
his conscience, and the removing of all scruple
and doubtfulness.
5f Or, in case he shall see the People negligent to come (39.)
to the Holy Communion, instead of the former he shall
use this Exhortation. (40.)
DEARLY beloved brethren, on  1 in
tend by God's grace, t© celebrate the Lord's
Supper; unto which, in God's behalf, I bid
you all who are here present ; and beseech you
for the Lord Jesus Christ's sake, that ye will
not refuse to come thereto, being so lovingly
(39.) No minister of God must say, that he cannot
get such a convenient number, as the rubrick requires,
to communicate with him as often as he himself is dis
posed, until he can truly say, that he has applied to his
people more than once, in the words of this Exhorta
tion following : and until he has begged of God, to
touch their hearts with a due sense of their duty and
danger, as he promises, and will not fail to do, consid
ering Iioav very much depends on so sacred and saving
an ordinance.
When the tender love of God will not prevail with
Christians to consider their ways, they will learn from
this Exhortation what they must expect from the des
pised offers of mercy. Bp. Wilson.
(40.) Though the frequency of our communicating
be not expressly determined in Scripture, yet it is there
supposed we will do it often ; and this latitude was left,
to give us opportuMty to shew our love by coming free
ly and frequently, not to excuse our negligence or impi
ety in a customary or constant omitting of this duty,
which is so heinous and so common a sin in this age ;
and so great a scandal in some who call themselves
protestants, that there was never more need of this pi-

called and bidden by God himself. Ye know
how grievous and unkind a thing it is, when a
man hath prepared a rich feast, decked his ta
ble with all kinds of provision, so that there
lacketh nothing but the guests to sit down ;
and yet they who are called (without any cause)
most unthankfuUy refuse to come. Which of
you in such a case would not bejnoved ? Who
would not think a great injury and wreng done
unto him ? Wherefore, most dearly beloved in
Christ, take ye good heed, lest ye, withdrawing
yourselves from this holy Supper, provoke God's
indignation against you. It is an easy matter
for a man to say, .£ will not communicate, be
cause I am otherwise hindered with worldly
business. But such excuses are not so easily
accepted, and allowed before God. If any man
say, I am a grievous sinner, and therefore am
afraid to come : wherefore then do ye not re
pent and amend ? When God calleth you, are
ye not ashamed to say, ye will not come ? When
ye should return to God, will ye excuse your
selves, and say, ye are not ready ? Consider
earnestly with yourselves, how little such feign
ed excuses will avail before God. Those who
refused the feast in the Gospel, because they
had bought a farm, or would try their yokes of
oxen, or because they were married, were not
so excused, but counted unworthy of the hea
venly feast. Wherefore, according to mine
office, I bid you in the name of God, I call you
ous and rational Exhortation, than in these days. For
it contains, first, a declaration of the time when this
Sacrament is to be celebrated. Secondly, an invitation
of all that are present to come. Thirdly, the arguments
to move them to it, being, 1. A plain similitude from
the guests who are invited by an ordinary man to a ricT^
and costly feast, and they ungratefully refuse to come :
or if this would highly displease us, much more must
our withdrawing from this Sacrament provoke God.
Secondly, We argue from the friArolousness of those
pretences which men use to excuse their staying away,
namely, That they are busy and cannot, or sinful and
dare not come, both of these being very base and very
vain in God's sight. Thirdly, We argue from the ex
ample of those who were invited to the feast in the Gos
pel, and made such kind of excuses, yet were justly con
demned. Fourthly, We apply all by^hewing, 1. Our
care in providing this heavenly feast ; 2. Our desires
that all may come; 3. Their duty to come in thankful
ness for the death of Christ; 4. Their danger if they
Avilfully stay away, since it is likely theyr will be severe
ly punished for so great a sin against God, and so foul
a scandal to their brethren, Lastly, We conclude with

THE COMMUNION.

297

in Christ's behalf, I exhort you, as ye love your
own salvation, that ye will be partakers of this
Holy Communion. And as the Son of God
did vouchsafe to yield up his soul by death up
on the cross, for your salvation ; so it is your
duty to receive the Communion in remem
brance of the sacrifice of his death, as he him
self hath commanded : Which if ye shall ne
glect to do, consider with yourselves, how great
is your ingratitude to God, and how sore punish
ment hangeth over your heads for the same,
when ye wilfully abstain from the Lord's Ta
ble, and separate from your brethren who come
to feed on the banquet of that most heavenly
food. These things if ye earnestly consider,
hopes that they will, and prayers that they may, return
to a better mind. Dean Comber.
. (41.) Were the sin and danger of neglecting this ho
ly Sacrament duly considered, there would be fewer
offenders in this kind ; and if we have been guilty there
in, whatsoever we have deserved for former omissions,
it appears that our estate is not yet desperate, because
God hath spared us, and given us this one invitation
more. It is likely we heard this exhortation but slightly
before, and resolved not to come however : but if we
will weigh it seriously now, and beg the help of God's
grace, there is no doubt we may repent and amend.
For we are herein courteously invited, and earnestly
pressed, to come ; our scruples are satisfied ; our ex
cuses shewed to be vain ; our duty is made evident ;
and our peril of neglecting it is fully expressed : so that
it should seem that nothing, but obstinate purpose to
despise reason and example, the injunctions of God,
and the request of our well-wishers, can after this keep
us back. ' Dean Comber.
(42.) The former exhortation is designed to increase
the numbers, «nd this to rectify the dispositions, ofthe
communicants, that they may be not only many, but
good : the very mysteries of the Gentiles were veiled
with many coverings, to make them more sacred : and
in the Greek Church, beside all other preparatory mat
ters, the priests invited the worthy, and Avarned the un
worthy, when they were come to the Lord's table :
which repeated warning is more necessary in this looser
age, and this excellent form is rarely suited to this oc
casion : for it recommends to us two great and neces
sary duties; first, the duty of self-examination; which
is, 1. pressed by arguments taken from the divine au
thority enjoining it, (1 Cor. xi. 28;) from the great
benefits which follow the doing it well, and the great
sin and danger consequent to the doing it ill. 2. It is
described exactly by the several parts of it, namely,
true repentance, a lively faith, an intire amendment,
and a perfect charity : to all which we are exhorted.
Secondly, here is recommended the duty of thanksgiv
ing ; 1. By way pf consideration, shewing the necessi
ty of this duty, and the general ground thereof, name
ly, for the redemption of the world ; withal declaring,

(41.) ye will by God's grace, return to a better
mind ; for the obtaining whereof we shall not
cease to make our humble petitions unto Al
mighty God, our heavenly Father.
51 At the time qf the Celebration of the Communion, (42.)
the Priest shall say this Exhortation.
DEARLY beloved in the Lord, ye who
mind to come to the Holy Communion of the
Body and Blood of our Saviour Christ, must
consider how St. Paul exhorteth all persons
diligently to try and examine themselves, be
fore they presume to eat of that Bread, and
drink of that Cup. For as the benefit is great,
(43.) if with a true penitent heart and lively
faith we receive that holy Sacrament ; so is the
what reason there is to praise God for this redemption,
considering it in itself; and what cause to praise him
for it in this Sacrament, which was instituted on pur
pose for this end. 2. This duty is directed by way of
practice, and we are assisted to do it both with our lips
at the holy table, and in our lives by submitting to his
will, and keeping his commandments for ever after.
Dean Comber.
St. Chrysostom informs us that in the Greek Church,
when the communicants were conveniently placed, the
priest standing in a conspicuous station, and stretching
forth his hand and lifting up his voice in the midst of
profound silence, invited some, that is, the worthy, and
forbade others, the unworthy, to approach. In this ex
hortation the minister excites us to two general duties,
self-examination and thanksgiving. He states the ben
efits of receiving the Sacrament worthily, and the dan
ger of receiving it unworthily. He inforces the duties
of true repentance, lively faith, complete reformation,
and perfect charity, in order to our becoming meet par
takers of these holy mysteries. He insists, above all
things, on the necessity of thanksgiving to God, for the
redemption of the world by the death and passion of our
Saviour Christ. Thanksgiving is a principal part of
the eucharistick banquet, and the concluding para
graphs ofthe exhortation furnish us with various con
siderations, on which our gratitude may expatiate.
It is much to be desired that this exhortation be read
with a serious gravity and an affectionate warmth. For
nothing surely can more effectually stir up the devo
tion of the congregation than this admirable discourse,
if it does not suffer in the pronunciation of it.
Dr. Bennet.
(43.) "The cup of blessing which we bless, is it not
the communion of the blood of Christ ? The bread which
we break, is it not the communion of the body of
Christ?" 1 Cor. x. 16. Now the "dwelling of us in
Christ, and of Christ in us ;" " our being one with
Christ, and Christ with us ;" are the necessary conse
quences of this spiritual communion of Christ's body and
blood. For by " our dAvelling in Christ" is meant our
continuing in obedience to his laws, and "by Christ's

298 danger great, if we receive the same unworthi
ly. (44.) Judge therefore yourselves, brethren,
(45.) that ye be not judged of the Lord ; repent
ye truly for your sins past ; have a lively and
steadfast faith in Christ our Saviour ; amendyour
lives, and be in perfect charity With all men : so
shall ye be meet partakers of those holy Mys
teries. And above all things,.ye must give most
humble and hearty thanks to God (46.) the
Father, the Son, and the Holy Ghost, for the
redemption of the world by the death and
passion of our Saviour Christ, both God and
man ; who did humble himself, even to the
death upon the cross, for us miserable sinners,
dwelling in us" is meant the continuation of his favor
able presence Avith us. And " by our being one with
Christ, and Christ with us," is meant, that in a spi
ritual sense we are more and more closely united to
our Saviour, even as the members of the body are unit
ed to the head : and that we do from him receive those
spiritual influences and gracious assistances, by which
our souls are strengthened and invigorated in holiness.
And that these are the necessary consequences of the
spiritual communion of Christ's body and blood, needs
no proof. Br. Bennet.
(44.) It must be always carefully observed, that the
benefits of partaking of this sacrament are to be ex
pected only from partaking worthily of it : " for he
that eateth and drinketh unworthily," St. Paul hath
told us, " is guilty of the body and blood of the Lord,"
(1 Cor. xi. 27;) that is, guilty of irreverence towards it,
and "eateth and drinketh judgment to himself." ver.
29. Our translation indeed hath it, "damnation to
himself." But there is so great danger of this last
word being understood here in too strong a sense, that
it would be much safer and exacter to translate it, as it
is often translated elsewhere, and once in a few verses
after this passage, and from what folloAvs ought unde
niably to be translated here, "judgment" or " condem
nation :" not to certain punishment in another life, but
to such marks of God's displeasure as he sees fit ; which
will be confined to this world or extended to the next,
as the case requires. For "judgment" is a general
term, that signifies any degree of correction or pun
ishment in this life or the next. That which had been
incurred by those unworthy receivers, to whom the
apostle wrote, was only correction in the present life.
For undoubtedly he told them the worst of their
danger, and he tells them of nothing else. The very
next words are : " For this cause many are weak and
sickly among you, and many sleep," or are dead.
Then follows what entirely clears up the matter : " If
we would judge ourselves, we should not be judged.
But when we are judged, we are chastened of the
Lord, that we should not be condemned with the world."
The punishment therefore of receiving unworthily will
either be extended to another world, or confined to this,
according to the degree of the fault : for "receiving
unworthilv" may. according to the kind and degree of

THE COMMUNION.

who lay in darkness and the shadow of death ;
that he might make us the children of God,
and exalt us to everlasting life. And to the
end that we should always remember the ex
ceeding great love of our Master and only Sa
viour Jesus Christ, thus dying for us, and the
innumerable benefits which by his precious
blood-shedding he hath obtained for us, he
hath instituted and ordained holy Mysteries,
as pledges;of his love, and for a continual re
membrance of his death, to our great and end
less comfort. To him, therefore, with the
Father, and the Holy Ghost, let us give (as we
are most bounden) continual thanks ; submit-
of it, be either a very great sin, or comparatively a
small one : and if we repent sincerely and in time, it
will be forgiven in both. But all dangerous kinds and
degrees may with ease be . avoided, if we only take
care to come to tbe sacrament with proper dispositions,
and, which will follow of course, to behave at it in a
proper manner. Abp. Seeker.
Although it is certain, that by " damnation," in the
place above cited, the apostle means sickness and other
judgments upon the body ; yet it is as certain, that
whoever presumes to come to the Lord's table without
such an honest and good heart, as shews itself in a
willingness to forsake all sin, and a conscientious de
sire and resolution to serve and please God in thc
general course of a sober, virtuous, and godly life, is
liable to eternal damnation, till he repent of that his
presumption, and reform his wicked life. But then it
must also be remembered, that they, who have not
such sincere and honest hearts, are in a state of damna
tion, whether they come to the holy sacrament or
not : because the sentence of damnation is not inflicted
upon such men, barely for receiving the sacrament un
worthily, but chiefly for living and dying with corrupt
hearts : the guilt whereof is indeed aggravated by the
presumption and hypocrisy of making open vows of
obedience with secret resolutions to continue in disobe
dience. But as long as the heart of a man is not right
in the sight of God, he has nothing to expect but eternal
damnation, although he never come to the holy sacra
ment : and moreover such a heart renders him unfit to
serve Goif with benefit in any other office of religion
whatsoever ; nay, even makes his prayer " an abomina
tion to the Lord." Prov. xv. 8. Bp. Gibson.
(45.) When in this exhortation we are required to
"judge ourselves" then, namely, at the time of com
municating, this by no means implies, that we need not
do it before, but that we should take care it be now
perfected. Abp. Seeker.
(46.) The meaning is not that faith and repentance
are less necessary than thanksgiving ; but that, these
being supposed to precede, the principal point in the
act of communicating is a thankful remembrance of
God's mercy, disposing us to lay hold of it.
Abp. Seeker.
Most seasonably doth the priest invite us to praise

THE COMMUNION.

299

ting ourselves wholly to his. holy will and
pleasure, and studying to serve him in true ho
liness and righteousness, all the days of our life.
Amen. (47.)
5f Then shall the Priest say (48.) to those who come to
receive the Holy Communion. (49.)
YE who do truly and earnestly repent you
the Lord with him at this time, and calls on us almost
in the very words of St. Paul. Heb. xiii. 15. We have
seen the everlasting love of the Father, the unspeaka
ble kindness of the Son, the imcomparable grace of the
Holy Ghost, and our own infinite obligations. Let us
therefore all join in offering up all possible praise and
glory, worshipping the holy Trinity with such sincere
and hearty thanksgivings, that we may be like the an
gels, with this only difference, that they openly behold
that which we discern by faith, but both they and we
"rejoice" in it " with joy unspeakable and full of glo
ry." But because, when we have done all we can, we
shall come far short, we must resolve, not only to make
a few praises in this highest part of our devotion, but
to perpetuate the duty to our lives' end ; striving to im
print the love of the Lord Jesus so deeply in our minds,
that the memory of it may never depart from us, but
may dispose us to bless the Lord at all times, in all
places, and upon all occasions. And farther, since no
praises of our lips can be sufficient, we are here pre
scribed another way to make our thanks to be " contin
ual ;" namely, by glorifying God in our lives : that is, by
resigning up ourselves to the disposal of his providence ;
and by yielding obedience to all his commandments. The
Eucharist is but for one hour : the hymns will soon be
over : but by submission and obedience we may glorify
God continually and every moment. Dean Comber.
(47.) According to our sincerity in devoting our
selves to our Lord, we shall find the powerful com
munication of his good Spirit to us, to unite us closer to
himself. When this outward action declares the inward
devotion of our hearts, to knit themselves^ to him, and
to become one spirit with him, without all doubt he
will make us feel that he dwells in us by the power of
his Spirit, to enliven, help, and strengthen us in a
Christian course of life. For this " communion" is
mutual ; and the word properly signifies a participa
tion of something from Mm, by our joining ourselves
to him. " We dwell in Christ, and Christ in us ; we
are made one with Christ, and Christ with us ;" and
so we may expect all those graces and favours, which
he hath received from God, to impart to faithful souls :
particularly, it is a pledge of his divine presence with
us, and that he will send his heavenly influence into
our hearts. Being knit and joined to him, as members
of his body, we may be assured he will take care of us,
as our head. He engages himself to guide, quicken,
refresh, powerfully move and assist us in all well do
ing. This we may humbly wait for, by virtue of our
union Avith him. As the evil spirit wrought in the
children of disobedience, who were joined to devils by
eating of their meat ; so will the Spirit of grace work
in those that obey our Lord, being joined to him by par-

of your sins, and are in love and charity with
your neighbours, and intend to lead a new life,
following the commandments of God, and
walking from henceforth in his holy ways ;
draw near with faith, (50.) and take this holy
Sacrament to your comfort ; and make your
humble confession to Almighty God, devoutly
kneeling. (51.)
taking of his table. And for that end we may come to
it; that, being knit still faster to him, we may have a
more abundant communication of his holy Spirit to us.
We may intreat him to be a constant friend to us ;
to make his abode with us ; " so that we may evermore
dwell in him, and he in us." He will say " Amen"
to it, as well as we ; if in the uprightness of our hearts
we perform this holy action. Bp. Patrick.
(48.) The feast being now ready, and the guests
prepared with due instructions, the priest, who is the
steward of these mysteries, according to the ancient
Liturgies, invites them " to come near with fear and
faith." And that God may accept them, he repeats
those graces Avith, which they must be adorned, which
are 1. repentance, 2. charity, 3. holy purposes, with
out which they can neither come with faith, receive with
comfort, nor depart with a blessing. But supposing
them to be so adorned, he then invites them to " draw
near with faith," &c. shewing them what is the first
duty to be done, namely, making an humble confes
sion upon their knees. Dean Comber.
(49.) This rubrick before the invitation stood, as it
now does, from 1549 to 1661. During this period,
the three preceding exhortations were, or might be,
read to the whole congregation, but not to the commu
nicants alone after others had withdrawn. This in
vitation was addressed to those only, who came to re
ceive the Communion. When, in 1662, the two for
mer exhortations were appointed to be read " on some
Sunday dr holy-day before ;" and to the third was pre
fixed this rubrick, " At the time of the celebration of
the Communion the communicants being conveniently
placed for the receiving of the holy Sacrament, the
priest shall say this exhortation ;" It became in some
degree improper to retain here the words " to them that
come to receive the holy Communion." " Then shall
the priest say," was all the rubrick that was necessary.
This invitation consists of three parts ; the qualifica
tions required in those that are invited ; the invitation
itself ; and a direction to make their confession to Al-
mightyGod. Invitations similar to this are mention
ed in the writings of the fathers, and are found in an
cient Liturgies. Shepherd.
(50.) It has been said, that at the delivery of these
words it would be a significant and expressive act, for
the communicants to approach the Lord's table, and at
the confession to place themselves on their knees at the
rails of the chancel. This however can be done only
by a small part of the communicants, except there be
very few in number. The expression is therefore to be
taken rather in a spiritual, than a literal sense, as the
words " with faith" seem to determine. Shepherd
(51.) If in all the prayers, we make, wc should c'ar-
46

300

THE COMMUNION.

51 Then shall this general Confession be made, (52.) by
• the Priest and all those who are minded to receive the
Holy Communion, humbly kneeling. (53.)
ALMIGHTY God, (54.) Father of our
ry ourselves with reverence and submission, surely
this must in an especial manner be attended Avith the
most profound humility and devotion. Our voice at
the same time should be as humble as our gesture ; not
clamorous, so as to disturb any, but sober, so as to
excite and animate the devotion of others. Arch
deacon Yardley. The people are evidently supposed to
have been in a posture different from "kneeling*"
during the exhortation, " Dearly beloved in the Lord,"
and the invitation, " Ye that do truly and earnestly
repent," which precede the Confession now about to
be made. At this time, according to the injunction
now delivered by the priest, and according to the ru
brick which follows, they, as well as the minister him
self, are to " kneel meekly and humbly on their knees."
I venture to make this remark, because in several con
gregations I have observed, that it is a practice for the
people to kneel during the exhortation and the invita
tion ; a practice, not only hardly consistent with the
rubrick, but incorrect also, as I apprehend, in princi
ple ; inasmuch as the posture, in which they receive
the exhortation of the minister, should differ from that,
in which they join with him in making confession of
their sins, or hear from him a declaration of pardon.
Dr. MaStt.
(52.) From the foregoing admonition we proceed im
mediately to the first thing recommended in it, a peni
tent confession of our sins : which the ancient Church
made also on the same occasion. Abp. Seeker. Beside
the private confession of the closet, used by all good
Christians before they come to the Sacrament, there
was anciently a general prayer for mercy, as St. Chry
sostom informs us, used by all the communicants when
they come to the altar ; and since Christ's sufferings
are here remembered, we must own our sims which
were the causes of them ; yea, since we hope to have
our pardon sealed, we ought first with shame and sor
row to own the transgressions, for his honour who doth
so freely remit them : and hereto this excellent form
directs us. Deaw Combek.
(53.) During the whole time ofthe Priest's officiating
at the Communion he is directed to kneel only thrice ;
at this Confession, at the Collect before the prayer for
Consecration, and at the act of receiving. In every
other part of the office he is to stand. This was the
practice of the ancient Church, and the attitude was
probably borrowed from the service of the temple,
where the legal sacrifices were offered by the Priest
standing. Between thc legal and evangelical sacrifice
there is the same correspondence that exists between
the shadow and the substance. The Christian Priest
offers up the incense of prayers, praises, and alms ;
the oblation of ourselves, our souls, and bodies ; and
the memorial of the sacrifice of the Lamb slain from
the foundation of the world. At the Confession, and
the Collect before the prayer of Consecration, which
form no part of these oblations, he kneels. In the
former he confesses his OAvn sins, as well as the sins of

Lord Jesus Christ, Maker of all things, Judge
of all men ; we acknowledge and bewail our
manifold sins and wickedness, which we from
time to time most grievously have committed,
the people ; and in the latter he acknowledges his and
their unworthiness to approach the Lord's table. He
receives the Communion kneeling, because that is the
posture prescribed by the Church of England to all
that communicate. At every part of the service, even
when the Collect before the Epistle is read, it was,~as
I conceive, the intention ofthe Church of England that
the Priest should stand. Shepherd.
The foregoing remarks of Shepherd, concerning the
posture of the minister in the communion service, agree
with the opinions of Wheatly and other commentators.
Though there is some diversity in the practice of our
clergy, the rubricks will be found, on investigation, to
be sufficiently explicit to lead to the requisite uniformi
ty. But they are not so clear in relation to the posture
of the people. Hence we see a great variety in the
practice of different congregations : Indeed there is
ofteri much diversity in the same congregation ; and
individuals are embarrassed with considerations con
cerning the attitude which propriety requires, while
they should be engaged in the most solemn acts of de
votion. The English Liturgy is not more explicit in
this matter than our own ; and it is much to be wished
that Ave might have some proper regulations set forth
by authority. Until this .shall be done, the following
directions are suggested as the dictates of propriety.
1. The people are supposed to be seated during the
offertory, but Avhen the minister calls upon fhem to
join in prayer " for the Avhole state of Christ's Church
militant," let them assume the attitude of kneeling.
2. At the close of this prayer, let the people rise,
and continue standing during the exhortation, and the
invitation to the communion. This attitude will indi
cate their readiness to hear, and their willingness to
come. Indeed the succeeding rubrick must suppose
them to be standing, (or in the less appropriate posture
of sitting,) for it calls upon them to kneel at the con
fession which follows.
3. As the posture of kneeling is required during the
confession, so let it be continued till the close of the
absolution. 4. After the absolution the priest calls upon the com
municants to " hear the comfortable words of their
Saviour ;" and here let them rise, and listen to them
with reverence and gratitude. And let them continue
standing, during the sentences, the vrersicles, the pro
per preface, and the trisagium.
5. This Eucharistic part of the service is followed
by an act of humiliation by the priest, "in the name
of all those who shall receive the communion." As he
is directed to kneel, it is proper that they should assume
the same posture ; and it seems also proper that they
should continue in the same attitude during the succeed
ing prayer of consecration.
6. This most solemn part of the service is followed
by the singing of a hymn, which is performed standing.
7. The consecrated bread and wine is directed to be
received "devoutly kneeling," and this should be the

by thought, word, and deed, (55.) against thy
divine Majesty; provoking most justly thy
wrath and indignation against us. We do
earnestly repent, and are heartily sorry for
these our misdoings ; the remembrance of
them is grievous unto us ; the burthen of them
is intolerable. (56.) Have mercy upon us,
have mercy upon us, most merciful Father ;
posture during the whole of the post-communion ser
vice, with thc exception of thc Gloria in Excelsis,
which is to be " said or sung, all standing." t. c. b.
(54.) The attributes, here selected, clearly set be
fore us the greatness and goodness of the Lord, and
may support our hope, and encourage us to ask for
giveness? 1. He is "Almighty," ever absolute and
supreme ; so that, if he please, he can forgive without
controul, and none can reverse his acts of grace. 2.
He is the "Father" of our Redeemer ; and in him he
loveth us with an everlasting love, by him our peace
is made, so that through him Ave may go with boldness
to the throne of grace. 3. He is " the Maker of all
things," and of us among the rest. Now he hateth
nothing that he hath made, for " his mercy is over all
his works*;" wherefore we may have good hopes that
he will pity and help the work of his own hands. Last
ly, He is " the Judge of all men :" let us therefore now
make our supplication to him, for it is yet the time of
mercy, (Job ix. 15 ;) and he is now willing to h$lp
them whom his beloved Son hath redeemed with his
precious blood. Dean Comber.
(55.) Although it is impossible to recite here all the
particulars in wliich we have sinned, yet the Church
puts our thoughts into some method for the furtherance
of our penitential recollections : and how could that be
better done, than by this brief yet full division, so often
found in the ancient Liturgies, and so much used among
the Fathers, directing us to consider of the several sins
of our " thoughts," our " words," and our " deeds."
For Solomon tells us that for every " secret thought ;"
Christ, that for " every idle word ;" St. Paul, that for
"every evil deed," God will bring us into judgment.
Let us therefore now prevent that, by considering and
judging ourselves. Dean Comber.
(56.) By this phrase we mean not always, that the
sorrow, Avhich we that instant feel for them, is ex
treme ; for, though very sincere, it may be imperfect in
its degree ; or, though as perfect, as the natural consti
tution of our mind and body admits, it may be not very
passionate and affecting ; or, though it were once so,
it may noAV be moderated by a joyful sense of God's
mercy to us : but we mean, that the weight with which
our guilt, if not removed, will finally sit heavy on our
souls, is unspeakably greater, than we shall be able to
bear. Abp. Seeker.
(57.) In the same breath, that we ask for pardon, we
must also petition for grace to amend our lives ; or else
we affront the holiness of God, while we pretend to
crave his mercy. He that only desires forgiveness, to
be quit of his present fear, in an hypocrite, and doth not
hate or grieve for his iniquity, but for the punishment
annexed to it : and, when that fear ceaseth, he will be

THE COMMUNION. 301
for thy Son our Lord Jesus Christ's sake, for
give us all that is past ; and grant, that we
may ever hereafter serve and please thee (57.)
in newness of life, to the honour and glory of
thy name, through Jesus Christ our Lord.
Amen. (58.)
5f Then shall the Priest (the Bislitp, if he be present)
stand up, and turning to the People, say, (59.)
as bad as ever. But, if we have truly felt the weight
of sin, and duly apprehended the misery of having God
to be our enemy, we. shall be desirous to be kept from
future sins, as we are to be delivered from our past of
fences. Dean Comber.
(58.) This confession of sins is conceived in words so
apposite and pathetical, that if the repentance of those,
who use it, be answerable to the form, it is impossible
that it should ever be more hearty and sincere. Wheatly.
The Confession was composed by thc Reformers.
The Absolution, which is a benedictory prayer, occurs
in the penitentiary of Egbert, Archbishop of York,
about the year of our Lord 730 ; and is said to have
been composed by Pope Pontian, or Damasus. Though
it is the form generally found in the more ancient mis
sals of both the Roman and other Churches, yet 1 do
not know that it has been so scrupulously retained in
any modern Liturgy, as in that of our Church. With
the old precatory form, which is literally translated, we
have incorporated an introductory sentence, declarato
ry of the evangelical promise of pardon and forgive
ness. Shepherd.
(59.) As to the contents of this Absolution, the priest
first reminds the people, that he who is "Almighty"
and only can forgive, (Mark ii. 7,) is also their " heav
enly Father, and full of compassion towards them ; yea,
like as a father pitieth his OAvn children, even so is the
Lord merciful unto them that fear him." Ps. ciii. 13.
Secondly he shews, that God is not only engaged by
his affection, but by his truth also to deliver them, for
" he hath" solemnly " promised," that he will freely
forgive and fully be reconciled to all such as unfeigned
ly grieve for their sins, and wholly cast themselves
upon his mercy. The latter part of the Absolution
comprises every thing which the contrite can need or
desire, to cheer their hearts. Are they miserable?
Here is "mercy." Are they sinful? Here is "par
don." Are they liable to punishment ? Here is " deliver
ance." Are they desirous but unable to do good ? Here
is " strength and confirmation." Are they fearful of
death and hell ? Here is heaven and everlasting life.
And all this asked of God by one, Avhom he hath com
missioned to make this prayer : so that their only care
is, that their repentance be sincere, and then this Abso
lution shall certainly be confirmed in the high court of
heaven, and not one Avord thereof fall to the ground.
Dean Comber.
It has been observed on the Order for Morning Prayer,
that the Absolution is to be pronounced " by the priest
alone," in contradistinction to the people ; it may be
here observed, that the reasons against the people's pro
nouncing the Absolution after the priest in morning and

302

THE COMMUNION.

ALMIGHTY God, our heavenly Father,
who of his great mercy hath promised for
giveness of sins to all those who with hearty
repentance and true faith turn unto him, have
mercy upon you ; pardon and deliver you from
all your sins ; confirm and strengthen you in
all goodness ; and bring you to everlasting life,
through Jesus our Lord. Amen.
5f Then shall the Priest say, (60.)
Hear what comfortable words (61.) our Sa
viour Christ saith unto all who truly turn to
him. COME unto me, all ye that travel (62.)
and are heavy laden, and I will refresh you.
St. Mali. xi. 28.
evening prayer hold still more strongly against their
doing it in the Communion service : because the absurd
ity of their pronouncing it here is aggravated with this
circumstance, that this is in the express form directed
to the people, running thus, " pardon and deliver you
from all your sins, confirm and strengthen you in all
goodness," &c. Yet here we find too many of the
poorer rank, and of the honourable not a few, return
ing the same pardon upon the priest, and dispensing it
among their neighbours. These mistakes are "spots
in our feasts of charity," too visible to be passed over
without a just reprehension. Dr. Bisse.
Let every one, with a lowly demeanour and sober
joy, attend to the Absolution. Ljgt no one by any
means usurp the peculiar office of the priest, and dis
turb the congregation, by repeating it after him. But
let all the people beg of God to confirm what the priest
pronounces, by adding to it a decent and hearty "Amen."
Archdeacon Fardley.
(60.) It is so necessary for every one that would re
ceive comfort and benefit here, to have a lively faith,
and a mind freed from unreasonable doubts and fears,
that the Church hath chosen these sentences to confirm
the faith, and revive the hope of poor penitents, and
they are those very promises on which the foregoing
Absolution is grounded; so that unless any doubt of
the truth of God's word, they must believe these promi
ses of mercy. Dean Comber.
(61.) These most comfortable Avords should always
be read with great deliberation, that the people may
have time to reflect upon them, and to apply them every
one to the comfort of his own soul ; and to prevent all
unreasonable fears and doubts of God's gracious pardon
and acceptance. Bp. Wilson.
(62.) This gracious invitation is the proof of the first
assertion in the Absolution : namely, that our Lord
" doth promise forgiveness of sins to all them that with
hearty repentance turn unto him." The second asser
tion, namely, that " Almighty God will forgive, all that
with true faith turn unto him," is confirmed by the next
declaration in the words of our blessed Lord, " So God
loved the world," &c. But, lest any should despair of
God's mercy, because they have been great sinners, St.
Paul is introduced avouching this excellent truth, that

So God loved the world, that he gave his
only begotten Son, to the end that all that be
lieve in him should not perish, but have ever
lasting life. St. John iii. 1 6.
Hear also what St. Paul saith.
This is a true saying, and worthy of all men
to be received, that Christ Jesus came into the
world to save sinners. 1 Tim. i. 15.
Hear also what St. John saith.
If any man sin, we have an Advocate with
the Father, Jesus Christ the righteous ; and
he is the propitiation for our sins. 1 John ii.
1, 2. , 9
51 After which the Priest shall proceed, saying, (63.)
there is mercy for penitent sinners, by averring the cer
tainty of it, so that it may be received as unquestiona
ble, and alleging himself as a great and remarkable ex
ample of it. Finally, if any disconsolate penitent should
yet ask, how can these things be, the beloved disciple is
brought in to shew, by what means our pardon is ef
fected. We have sinned indeed against a glorious
Majesty who dwells in heaven, whither we cannot come
ourselves ; but we have a friend there, a Mediator to
make our peace, an Advocate to plead our cause, who
appears in our stead and intercedes for our pardon : an
Advocate, peculiarly styled " the righteous," as being
wholly innocent and without exception ; and, above all,
one who hath paid our debt, and was himself that sin-
offering and " propitiation," which satisfied the divine
justice, and reconciled his Father by the merits of his
own precious blood. Dean Comber.
(63.) This sacrament is a feast of joy and thanks
giving : the apostles ate it with gladness of heart, (Acts
ii. 46;) and the primitiAre Christians did not think fit
to receive upon any day of humiliation, because they
were to rejoice in this feast. Wherefore the nature of
the Eucharist requires some acts of praise and grati
tude ; and this is a very fit place for them, since we
have now cleared our consciences by confession, and
our hopes are raised by the former comfortable assu
rances of our pardon : now therefore the priest admon
ishes us to praise God in the responses ; gives the rea
son of it in the prefaces ; and joins with us in the doing
of it, in the trisagium. Dean Comber.
After we have exercised our charity, repentance, and
faith, the next part of the office is thanksgiving, which
is so considerable a part of our present duty, that it hath
given name to the whole, and caused it to be called the
Eucharist or " sacrifice of praise." And here we begin
with the lauds and anthem, which, together with most
of the remaining part of the office, are purely primitive,
near as old as Christianity itself, being to be found al
most verbatim amongst the ancient writers. Having
therefore exercised our faith upon the foregoing senten
ces, and so got above this world, we are now ready to
go into the other, and to join with the glorified saints
and angels, in praising and adoring that God who hath
done so great things for us. Wheatly.

THE COMMUNION.

303

Lift up your hearts. (64.)
Answer. We lift them up unto the Lord.
Priest. Let us give thanks (65.) unto our
Lord God.
Answer. It is meet and right so to do.
51 Then shall the Priest turn to the Lord's Table, and say,
IT is very meet, right, (66.) and our boun-
den duty, that we should at all times, and in
all places, give thanks unto thee, O Lord,
[*Holy Father,] Almighty, everlasting God.
The versicles and the trisagium were so anciently,
and so universally, and with such little variation ad
mitted into the Liturgies of both the Eastern and West
ern Churches, that some have, not without apparent jus
tice^ concluded them to be forms received from the
apostles themselves. However this may be, those parts
of the service are entitled to our admiration, by their
own intrinsick excellence, by that genuine spirit of
Christian piety which they breathe, not less than by
their high antiquity, and general reception.
Dean Comber, Shepherd.
(64.) Our hearts were pressed down with guilt and
fear, but now we have searched and tried our ways,
and turned again to the Lord : we are enjoined to lift
up our hearts. Lam. iii. 40, 41. And hence all the
Liturgies in the world have this exhortation ; and the
most ancient of the fathers expound it, as a seasonable
admonition to take off our minds from all worldly
thoughts, and fix them upon the mystery now in hand;
and as a just command, to lift up our souls above all
base fear, to consider the goodness of him that hath
taken our heavy load from us. And the people do com
ply with this reasonable injunction, and assure their
pastor that they do now actually lift up their hearts un
to the Lord, (Psal. xxv. 1,) and they must be careful
that they not only say these words, but do the thing ;
and now, casting off all thoughts of the world, that
they turn their mind towards God only. Dean Comber.
(65.) When the priest finds the communicants' hearts
thus fixed upon the thoughts of the divine goodness, and
elevated therewith, he doth in the words of primitive
antiquity, taken at first from the Psalms, and ever
since retained in the Churches of the East and West,
exhort them to join with him in eucharist and thanks
giving, for the mercy of absolution now received, and
for the comfortable feast they are going to partake of.
And the people being convinced that God justly de
serves these praises, and that they are highly obliged
to give them to him, do answer, that it is very* fit and
very just so to do. And none, who is truly sensible of
God's goodness, can forbear blessing him for it in so
great an occasion as this. Dean Comber.
(66.) When all are agreed, in the responses, to join
in praising God, the priest, by this general preface,
still the words of pious antiqmty, gives a general reason
of this duty, and on great festivals adds proper prefaces,
contaimng special reasons for our thanksgiving on those
* These words [Holy Father] must be omitted on Trinity Sunday.

5f Here sliall follow the proper Preface, according to the
time, if there be any specially appointed ; or else im
mediately shall be said or sung by the Priest and
People,
THEREFORE with Angels and Archan
gels, (67.) and with all the company of hea
ven, we laud and magnify thy glorious name ;
evermore praising thee, and saying, Holy, holy,
holy, Lord God of Hosts, heaven and earth are
full of thy glory <: Glory be to thee, O Lord
Most High. Amen.
special occasions : and now he begins his sacrifice of
praise, he turns from the people (to whom he was speak
ing before) unto God, and addresses himself to him, pro
fessing and declaring, that " it is meet and right," fit
and just in itself, " and our bounden duty," who have
received so many and great favours, " that we should"
continually remember them, " and at all times" when
ever we have leisure, " and in all places" wherever we
be, in publick or private, that we should " give thanks"
and praise " unto thee, O Lord," for thou art to us a
most gracious and "holy Father," and in thyself an
"Almighty and everlasting God," whose mercies have
no measure nor no end. Dean Comber.
(67.) The prophet Isaiah heard that hymn, with
which the angels, cherubims and seraphims, praised God
in heaven, (Isa. vi. 3 ;) which, because the word "holy"
is thrice repeated in it,*was by the Greeks called Tri
sagium ; and because the primitive Church believed the
angels were present in Christian assemblies, (l Cor.
xi. 10 ;) and that they desired especially to look into
these mysteries, (l Pet. i. 12;) considering also that
the " thrice holy" plainly declares the Trinity, the pe
culiar doctrine of the Christians ; therefore they did,
in the very first ages, take this hymn into the office for
the Sacrament, believing it fit for angels and men to
join in this heavenly song, over the memorial of our re
demption. Dean Comber.' ,
This hymn expressly and almost to a syllable agrees
with that in the Gregorian service, in St. Chrysostom's
liturgy, and before them in the Constitutions : the com
position is most excellent, wherein the celestial choir
are drawn into concert with the church, joining as a
chorus in the words of the people. L' Estrange.
It was long since ordained, namely, in the year 450,
that this hymn should be used every day. But surely
it is most proper for this blessed sacrament, that as
every Person in the Trinity concurred for our redemp
tion, so every one may be adored in the memorial
thereof. The Father is " Holy," who gave us such a
Saviour ; the Son is "Holy," who effecteth this salva
tion ; and the Spirit is " Holy," who sanctifieth us by
virtue thereof : and yet these three are one Lord, to
whom we must now with thc most fervent gratitude
offer up the sacrifice of thanksgiving. Which way in
deed can we look, or what can we think upon, that doth
not declare how great and glorious their Creator and
Preserver is ? And how can we then refrain from giving
glory also unto the Lord most high, in his nature most
holy, in all his works glorious ? Dean Comber.

304

THE COMMUNION.

1 PROPER PREFACES. (68.)
If Upon Christmas-day, and seven days after.
BECAUSE thou didst give Jesus Christ,
thine only Son, to be born as at this time for us ;
who, by the operation of the Holy Ghost, was
made very man, of the substance of the Virgin
Mary his Mother ; and that without spot of
sin, to make us clean from all sin : Therefore
with Angels, §c.
^f Upon Easter-day, and seven days after.
BUT chiefly are we bound to praise thee
for the glorious resurrection of thy Son Jesus
Christ our Lord : For he is the verv Paschal
Lamb, which was offered for us, and hath ta
ken away the sin of the world ; who by his
death hath destroyed death, and, by his rising
to life again, hath restored to us everlasting
life : Therefore with Angels, Sfc.
^ Upon Ascension-day, and seven days after.
THROUGH thy most dearly beloved Son
Jesus Christ our Lord ; who, after his most
glorious resurrection, manifestly appeared to
all his Apostles, and in their sight ascended up
into heaven, to prepare a place for us ; that
where he is, thither we might also ascend, and
(68.) The decay of devotion let fall the apostolical
and primitive use of daily and weekly communions,
and the people in the later ages did not receive but at
the greater festivals ; upon which custom there were
added to the general preface, mentioned before, some
special prefaces relating to the peculiar mercy of that
feast on which they did communicate, the Church think
ing it fit, that, since every festival was instituted to re
member some great mercy, therefore they who received
on such a day, besides the general praises offered for
all God's mercies, should at the Lord's table make a
special memorial of the mercy proper to that festi\ral :
and this seemed so rational to our reformers, that they
have retained those proper prefaces which relate to
Christmas, Easter, Ascension-day, Whit-sunday, and
Trinity-sunday, so as to praise God for thc mercies of
Christ's birth, resurrection, and ascension, for sending
the Holy Ghost, and for the true faith of the holy Trin
ity. Dean Comber.
On the greater festivals there are proper prefaces ap
pointed, which are also to be repeated, in case there be
a communion, for seven days after the festivals them
selves ; (excepting that for Whit-sunday, which is to be
repeated only six days after, because Trinity-sunday,
which is the seventh, hath a preface peculiar to itself;)
to the end that the mercies may be thc better remember
ed by often repetition, and also that all the people (who
in most places cannot communicate all in one day) may

reign with him in glory : Therefore with An
gels, Sfc.
1" Upon Whit-sunday, and six days after.
THROUGH Jesus Christ our Lord; ac
cording to whose most true promise, the Holy
Ghost came down as at this time from heaven,
with a sudden great sound, as it had been a
mighty wind, in the likeness of fiery tongues,
lighting upon the Apostles, to teach them, and
to lead them to all truth ; giving them both
the gift of divers languages, and also boldness
with fervent zeal, constantly to preach the gos
pel unto all nations ; whereby we have been
brought out of darkness and error, into the clear
light and true knowledge of thee, and of thy
Son Jesus Christ : Therefore with Angels, fyc.
^ Upon the Feast of Trinity only, may be said,
WHO art one God, one Lord ; not only one
person, but three persons in one substance :
For that which we believe of the glory of the
Father, the same we believe of the Son, and
of the Holy Ghost, without any difference or
inequality : Therefore with Angels, Sfc.
51 Or else this may be said, the Avords [Hdly Father]
being retained in the introductory Address.
FOR the precious death and merits of thy
Son Jesus Christ our Lord, and for the send-
have other opportunities, within those eight days, to
join in praising God for such great blessings.
2. The reason of the Church's lengthening out these
high feasts for several days is plain : the subject-matter
of them is of so high a nature, and so nearly concerns
our salvation, that one day would be too little to medi
tate upon them, and praise God for them as we ought.
A bodily deliverance may justly require one day of
thanks-giving and joy : but the deliverance of the soul
by the blessings commemorated on those times, de
serves a much longer time of praise and acknowledg
ment. Since therefore it would be injurious to Christ
ians to have their joy and thankfulness for such mercies
confined to one day ; the Church, upon the times when
these unspeakable blessings were wrought for us, in
vites us, by her most seasonable commands and coun
sels, to fill our hearts with joy and thankfulness, and
let them overflow eight days together.
3. The reason of their being fixed to eight days, is
taken from the practice of the Jews, who by God's ap
pointment observed their greater festivals, some of them
for seven, and one, namely, the feast of tabernacles, for
eight days. And therefore the primitive Church, think
ing that the observation of Christian festivals (of Avhich
the Jewish feasts were only types and shadows) ought
not to come short of them, lengthened out their higher
feasts to eight days. Bp. Sparrow, Wheatly.
These prefaces are very ancient : though there were

THE COMMUNION.

305

ing to us of the Holy Ghost the Comforter ;
who are one with thee in thy eternal Godhead :
Therefore with Angels, fyc.
5f Then shall the Priest, kneeling down at the Lord's Ta
ble, say, in the name of all those who shall receive the
Communion, this Prayer following : (69.)
WE do not presume to come to this thy
Table, O merciful Lord, trusting in our own
righteousness, but in thy manifold and great
mercies. We are not worthy so much as to
gather up the crumbs under thy Table. But
thou art the same Lord, whose property is al-
some of them, as they stood in the Latin service, of
later date. For as there are ten in that service, where
of the last, concerning the Virgin Mary, was added by
Pope Urban 1095 ; so it follows that the rest must be
of a more considerable antiquity. Our Church has on
ly retained five, and those upon the principal festivals
of the year, wliich relate only to thc persons ofthe ever-
blessed Trinity, and not to any saint. Dr. Nicholls.
(69.) The nearer we come to God, and to these holy
mysteries, the greater reverence we ought to express :
for since it is out of God's mere grace and goodness,
that we have the honour to approach his table ; it is at
least our duty to acknowledge it to be a free and unde
served favour, agreeing rather to the mercy of the giver,
than to the deserts of the receivers. And therefore,
lest our exultations should savour of too much confi
dence, we now allay them with this act of humility,
which the priest offers up "in the name of all them
that receive the Communion ;" therein excusing his own
and the people's unAvorthiness, in words taken from the
most ancient Liturgies. Dean Comber, Wheatly.
This address the priest,. kneeling doAvn at the Lord's
table, offers up in the name of all them that shall re
ceive the Communion. In ancient Liturgies Ave meet
with prayers resembling this. Thus in the Liturgy as
cribed to St. James, " we come to this divine mystery,
unworthy indeed, but relying on thy goodness ;" and
again, " we trust not in our own righteousness, but in
thy mercy." But in no form extant can the humble and
devout Christian so fully, as in this, express his sense
of his own unworthiness, and pray the gracious Father
of all mankind to have compassion upon his infirmities,
to relieve his necessities, and to fulfil his desires.
Dean Comber, Shepherd.
When the priest acknowledges, in the following hum
ble form, his own and the communicants' unworthi
ness, and God's unmerited kindness in admitting them
to his table ; each person should make this act of hu
mility his own, by attending to it most devoutly. Bp. Wilson,
(70.) If it be asked, whether the priest is to say this
prayer standing before the table, or at the north-end*
of it ; I answer, at the north-end of it : for, according
to the rules of grammar, the participle "standing"
must refer to the verb " ordered," and not to the verb
"say." So that whilst the priest is "ordering the
bread and wine," he is to stand before the table : but
when he says the prayer, he is to stand so as "that he

ways to have mercy : Grant us therefore, gra
cious Lord, so to eat the flesh of thy dear Son
Jesus Christ, and to drink his blood, that our
sinful bodies may be made clean by his body,
and our souls washed through his most precious
blood, and that we may evermore dwell in him,
and he in us. Amen.
51 When the Priest, standing before the Table, (70.) hath
so ordered the Bread and Wine, that he may with the
more readiness and decency break the Bread before the
People, and take the Cup into his hands ; he shall
say the Prayer of Consecration, (71.) as followeth :
may with the more readiness and decency break the
bread before the people," which must be on the north-
side. For if he stood "before" the table, his body
would hinder the people from seeing : so that he must
not stand there ; and consequently he must stand on
the north-side ; there being, in our present rubrick,
no other place mentioned for performing any part of
this office. In the Romish Church indeed they always
stand " before" the altar during the time of consecra
tion ; in order to prevent the people from being eye
witnesses of their operation in working their pretended
miracle : and in the Greek Church they shut the chan
cel door, or at least draAV a veil or curtain before it,
I suppose, upon the same account. But our Church,
that pretends no such miracle, enjoins, Ave see, the di
rect contrary to this, by ordering the priest so " to
order the bread and wine, that he may with the more
readiness and decency break the bread, and take thc
cup into his hands, before the people." And with this
vieAV, it is probable, the Scotch Liturgy ordered, that
" during the time of consecration the presbyter should
stand at such a part of the holy table, where he may
Avith the more ease and decency use both his hands."
Wlieatly.
The consecration of the elements being always es
teemed an act of authority, and standing being there
fore a more proper posture, as avcII as a more commo
dious one for this purpose, thc priest is here directed
to stand. Collis.
(71.) We do not eat our common food, without first
praying for a blessing on it ; Avhich pious custom is so
universal, that it is certainly a piece of natural religion ;
how much more then are we obliged, before we eat and
drink this bread and wine, which Christ designed to
set forth the mystery of his death, to consecrate it and
set it apart by a solemn prayer ; especially since Christ
himself in the institution of this sacred ordinance,
while he was teaching his apostles how to celebrate it,
did use a form of blessing over it, (Matt. xxvi. 26 ;)
which St. Paul calls " giving thanks." (1 Cor. xi. 24.)
Wherefore all churches in the world from the apostles'
days have used such a form, the ancient and essential
part of which is the words of our Saviour's institution ;
for, since he makes this sacramental change, it hath
been thought fit by all churches to keep his own Avords,
which, being pronounced by a lawful priest, do pro
perly make the consecration ; wherefore our Church
hath cut off all the later superstitious additions, by

30 6 . THE COMMUNION
ALL glory be to thee, Almighty God, our
heavenly Father, for that thou, of thy tender

which the Roman Church hath corrupted this form,
and given us a prayer of consecration, consisting only
of the words of our Saviour's institution, and a proper
prayer to introduce it. The first part is a prayer di
rected to " Almighty God our heavenly Father," com
memorating his mercy in giving his Son to die for us,
and the all-sufficient merit of his death, together with
his command for our remembering it in this Sacrament :
and on these grounds desiring, that, since Ave obey him
in thus celebrating it, we may therein receive Christ's
body and blood. The second part is the repetition of
the words and actions of our Lord at the institution,
concerning both the time and the manner of its institu
tion. Dean Comber.
If it be here demanded, to Avhat words the consecra
tion of the elements ought to be ascribed ; I answer,
to the prayer of the faithful offered by the priest, and
to the words of institution repeated by him. This was
the sense of the ancient Church of Christ, which used
them both in their eucharistical offices ; and never held,
that the elements were changed from their common to
a more sublime use and efficacy by the bare repeating
ofthe words, "This is my body," and "This is my
blood," as the Papists absurdly hold. To bring about
this change must be a work of the Holy Ghost : and
thereupon it is requisite, that we should pray to God,
to endue the elements with this life-giving virtue. Now
the words of institution can by no means be called a
prayer : they were addressed by our Saviour to his
disciples, and not to God : to them he said, " Take
and eat." When we use them, they are historical, re
counting what our Lord said and did, when he ordain
ed this sacrament. And though when he said, " This
is my body, this is my blood," these words effectually
made them so, shewing that it was his will and pleas
ure that they should be taken as his sacramental body
and blood ; though the virtue of those words, once
spoken by Christ, doth still operate towards making
the bread and wine his body and blood ; yet, as now
used and spoken by the priest, they do not contain in
them any such power, unless they be joined with prayer
to God.
Our Lord himself did, besides pronouncing them,
give thanks and bless the elements. Thus our Church
uses prayer, as well as the words of institution ; and
doth not attribute the consecration to the one without
the other. "If the consecrated bread or wine be all
spent, before all have communicated, the priest," it is
true, is ordered by the rubrick to " consecrate more,"
by repeating only the words of institution. But the
virtue of the prayer, which the Church hath last made,
is to be understood as concurring therewith : and this
is only a particular application to these particular ele
ments. Hence comes the propriety of saying " Amen"
at thc end of those words : which would not be so pro
perly added, unless.it referred back to the preceding
petitions. And that this is the sense of the Church of
England is farther plain, in that she in her rubrick
calls this " the prayer of consecration," in which the
words of institution are contained ; and it is addressed
to Almighty God, &c, whereas the words of Christ

mercy, didst give thine only Son Jesus Christ
tosuffer death upon the cross for our redemp-

were not supplicatory to God, but declaratory to -his
disciples. After the same manner, in the " Office of Publick
Baptism," in imitation of the custom of the ancient
Christians, who dedicated the baptismal water to the
holy and spiritual use, for which it was designed, our
Church not only repeats the words of institution of that
other sacrament ; but HkeAvise adds a solemn prayer,
that God would " sanctify the water to the mystical
washing away of sin." And, as in that sacrament she
joins the prayer of the faithful to the words of Christ,
so in the sacrament of the altar she thinks them both
necessary to complete the consecration. Archdeacon Tardley.
A prayer of consecration, or setting apart the bread
and wine to the sacred purpose, in which they are about
to be employed, hath been used for that end at least
1600 years. And the mention, which ours makes of
the institution of the Lord's supper, from the words,
"who in the same night that he was betrayed," to the
conclusion, is in every old Liturgy in the world. The
Romanists have put into their prayer of consecration
names of saints, and commemorations of the dead,
which we have thrown out. And indeed we have left
nothing that so much as needs explaining : unless it
may be useful to observe, that our Saviour's " one ob
lation of himself" is opposed to the various kinds of
oblations under the law ; and, " once offered," to the
continual repetition of them : though probably a fur
ther view was, to intimate, that he is not, as the pa
pists pretend, really sacrificed anew in this holy or
dinance. * Abp. Seeker.
The death of Christ, if we regard the persons for
whom it was undergone, is a " sacrifice ;" if we re
gard him who offered it, it is a free " oblation ;" if we
consider him to whom it was offered, it is a " satisfac
tion;" and, in every one of these respects, it is "full,
perfect, and sufficient :" or, particularly, it is a " full
satisfaction," a " perfect oblation," and a " sufficient
sacrifice ;" not, like the legal oft'erings, for the sins of
one kind, or the offences of one nation or of one per
son, but for the sins of all the world. Let none there
fore mistake ; or imagine we are about to sacrifice
Christ again, as the Roman Church falsely teacheth ;
for that is not only needless and impossible, but a plain
contradiction to St. Paul, who affirms, that Jesus was
offered only "once," (Heb. ix. 26; x. 10. 12 :) and
by that " one oblation he hath perfected for ever them
that are sanctified," (ver. 14,) so that there needs
"no more offering for sin." (ver. 18.) Dean Comber.
From these passages of the Epistle to the Hebrews
it is plain that Christ can be no more offered, as the
doctors and priests of the Roman party fancy it to be,
vainly thinking that, every time they say mass, they
offer up and sacrifice Christ anew, as properly and
truly as he offered up himself in his sacrifice upon the
cross. And this is one of the points of doctrine, and
the chief one, whereof the popish mass consisteth ; ab
rogated and reformed here by the Church of England,
according to the express word of God. Bp. Overall.

THE COMMUNION
tion ; who made there (by his one oblation of
himself once offered) a full, perfect, and suffi
cient sacrifice, oblation, and satisfaction, for the
sins of the whole world ; and did institute,
and in his holy gospel command us to continue
a perpetual memory (72.) of that his precious
death and sacrifice until his coming again :
* Here the Priest For in tne night in which he
is to take the Paten was betrayed* (73.) he took
74. into his hands. brea(i . (75.) and when he had
I And here to break given thanks,f he brake it, and
the Bread. gave ft j-0 ]jjs disciples, saying,
{ And here to lay Take, eat,f this is my Body,
his hands upon all whichis given for you . Dothis
in remembrance (76.) of me.

(72.) That is, a memorial, or monumental record.
Todd.
(73.) It is manifest from the connexion of these words
with the former part of the form, that they-are address
ed to God, and not to the congregation. They are
therefore a part of the prayer of the congregation, and
in the repetition of them the mind of the minister must
be directed to God, and not to the people. Dr. Bennet.
The best pattern for the celebration of this mystery
is to be taken from its divine Author ; whose words
and actions are so punctually related as a direction to
us in this solemnity : and, when the rite was disorder
ed in the Church at Corinth, St. Paul sends them to the
first institution, (1 Cor. xi,) as to the rule and canon,
whereby they ought to rectify all that was amiss. And
for this reason, as before observed, no Church in the
world ever omitted these words of our Saviour, by
which they believed the consecration to be principal
ly made. Dean Comber.
(74.) The "Paten" is the plate, in which the sacred
bread is laid. The original word, which is patena,
signifies a wide open dish. In the more primitive times,
when the Christians were but of mean condition, and
their state of persecution would not allow them to pre
tend to any thing that was magnificent, the sacrament
al bread was laid only upon a plate made of osiers or
wood. After this Pope Zephrinius, about the year
230, brought in the use of glass patens. But in the
Council of Rheims, 813, it was ordered, that patens
and chalices should be made either of gold or silver.
But this was the custom before in the churches of
wealthy cities. Dr. Nicholls.
(75.) At these words the priest was appointed by the
first Liturgy, set forth in the first year of King Ed
ward VI, to take the bread and cup into his hands,
which is still observed by us. But he was not appoint
ed to make any elevation of them, as the new Roman-
Catholicks do at their mass : where the priest, saying,
" Hoc est corpus meum," " This is my body," sudden
ly lifts up the wafer over his head, and afterwards the
chalice, that the people may all fall down upon their
knees and worship them. Which rite neither we, nor
any of the Reformed or Protestant Churches, observe ;
but, in regard of the peril of idolatry, have wholly

307
Likewise, after supper |j he took II Herehe is to take
the cup ; and when he had giv- Jj^ up
en thanks, he gave it to them,
saying, Drink ye all of this, for$ § And here he is to
OS, b my Blood of the New ^^tLX
Testament, which is shed for wMch ther£ is amJ
you, and for many, (77.) for Wine to be conse-
the remission of sins ; Do this crated.
as oft as ye shall drink it, in remembrance of
me. (78.)

The Oblation.

WHEREFORE, O Lord, and
heavenly Father, according to the
institution of thy dearly beloved Son our Saviour
Jesus Christ, we, thy humble servants, do cele-

omitted it. Besides it is but a novelty as the Roman
priests noAV use it ; for in the ancient fathers we do not
read of any such custom : but it is a late device, of tlie
new Uomatt-Catholicks, after they had brought in their
novelty of transubstantiation. Bp. Cosins.
(76.) That is, of Christ put to death, and sacrificed
for us upon the cross : which is the sacrifice, which he
truly and properly once made, and whereof we only
make a commemoration and reiiresentation, as often as
we celebrate this his sacrament, and observe the pre
cept which he gave us about it. Bp. Cosins.
(77.) " For many" in this place means the same as
"for all," as in St. Paul's Epistle to the Romans, (v.
19 :) where, since by one man " many" are said to have
been made sinners, " many" are used for " all."
Bp. Cosins.
(78.) Here ends the Prayer of Consecration in the
English Liturgy. One of the petitions contained in
our invocation is however included in it ; — " Grant that
we receiving these thy creatures of bread and wine, ac
cording to thy Son our Saviour Jesus Christ's holy in
stitution, in remembrance of his death and passion, may
be partakers of Ms most blessed Body and Blood."
The Oblation and Invocation were added, or rather res
tored, to the Communion Service, at the revision of
the Liturgy by our General Convention, in the year
1789. The Oblation is taken verbatim from the Conse
cration Prayer in the first Book of Edward VI. with
the addition of a single clause from the Scotch Liturgy,
" which we now offer unto thee," inserted after the
words, "thy holy gifts." This Oblation was dropped
in the second Book of king Edward, at the instance of
Bucer and Martyr, and has not since been restored to
the English Service.
The Invocation is taken in part from the Prayer of
Consecration in the first Book of Edward, and partly
from a Collect, transferred to this place, from the Post-
Communion Service of the present English Book.
This blending of petitions from two different Offices,
has been the cause of a grammatical inaccuracy, in the
part of the invocation where we beseech God, "that
we, and all others who shall be partakers of this holy
Communion, may worthily receive the most precious
Body and Blood of thy Son Jesus Christ, be filled with
47

308

THE COMMUNION.

The Invocation.

brate and make here before thy divine Majesty,
with these thy holy gifts, which we now offer
unto thee, the memorial thy Son hath com
manded us to make ; having in remembrance
his blessed passion and precious death, his
mighty resurrection and glorious ascension ;
rendering unto thee most hearty thanks, for the
innumerable benefits procured unto us by the
same. And we most humbly
beseech thee, O merciful Fa-
ther,.to hear us ; and, of thy Almighty goodness,
vouchsafe to bless and sanctify, with thy Word
and Holy Spirit, these thy gifts and creatures
of bread and wine ; that we, receiving them
according to thy Son our Saviour Jesus Christ's
holy institution, in remembrance of his Death
and Passion, may be partakers of his most bless
ed Body and Blood. (79.) And we earnestly
desire thy fatherly goodness, mercifully to ac
cept this our sacrifice of praise and thanksgiv
ing ; most humbly beseeching thee to grant,
that by the merits and death of thy Son Jesus
thy grace and heavenly benediction, and made one body
with him, that he may dwell in them, and they in him."
It is evidently a part of the petition that " we" " may
worthily receive," &c. that " we" may be " made one
body" with Christ ; and this construction requires the
consecutive part of the sentence to be, " that he may
dwell in us and we in him." The phraseology ofthe
Collect is, "that all we, who are partakers," &c. and
the sentence closes at the word " benediction." The
words in the Prayer of Consecration are the following;
"humbly beseeching thee, that whosoever shall be par
takers of this Holy Communion, may worthily receive
the most precious Body and Bloude of thy Sonne Jesus
Christe, and be fulfilled with thy grace, and heavenly
benediction, and made one body with thy Sonne Jesus
Christe, that he may dwell in them, and they in hym."
So great an alteration in the Communion Service
might have been expected to give rise to much discus
sion in the Convention. But Bishop White assures us,
(in his Memoirs, p. 187) that no considerable opposi
tion was manifested in the house of Clerical and Lay
Deputies, and that, in the other house, Bishop Seabury
had the alterations much at heart. As for himself, he
continues, " without conceiving with some, that the
Service, as it stood, was essentially defective, he always
thought there was a beauty in those ancient forms, and
can discover no superstition in them. If indeed they
could be reasonably thought to imply that a Christian
mimster is a Priest, in the sense of an offerer of sacri
fice, and the Table is an Altar and _the Elements a Sa
crifice, in any other than figurative senses, he would
have zealously opposed the admission of such unevan-
gelical sentiments, as he conceives them to be." T. C. B.

Christ, and through faith in his blood, we, and
all thy whole Church may obtain remission of
our sins, and all other benefits of his passion.
And here we offer and present unto thee, 0
Lord, ourselves, our souls, and bodies, to be a
reasonable, holy, and living sacrifice unto thee ;
humbly beseeching thee, that we, and all others
who shall be partakers of this Holy Communion,
may worthily receive the most precious Body
and Blood of thy Son Jesus Christ, be filled with
thy grace and heavenly benediction, and made
one body with him, that he may dwell in them,
and they in him. And although we are un
worthy, through our manifold sins, to offer un
to thee any sacrifice ; yet we beseech thee to
accept this our bounden duty and service, not
weighing our merits, but pardoning our offen
ces; through Jesus Christ our Lord; by
whom, and with whom, in the unity of the
Holy Ghost, all honour and glory be unto thee,
O Father Almighty, world without end.
Amen.
(79.) We behold " the creatures of bread and wine,"
and we know them to be as yet no more. But we de
sire they maybe made to us "the body and Mood of
Christ ;" that, although they remain in substance what
they were, yet to the worthy receiver they may be some
thing far more excellent, which nothing can effect but
that word, which made all things out of nothing. We
are not now begging for the meat that perisheth, but
for that which endureth to everlasting life, (John vi.
27 :) yet Ave ought to hope he will grant us this request,
because we are about to partake of this ordinance, both
in a right manner, as Christ did institute it, and to a
right end, for a memorial of his death. We earnestly
desire to be partakers of our Saviour, and in this man
ner he hath chosen to communicate himself : therefore
we may cheerfully request, that by receiving this bread
and wine, which he hath chosen, we may become "par
takers of his most blessed body and blood :" for St. Paul
assures us, the bread thus blessed is the communion or
communication of Christ's body : there needs no real
change in the substance of the elements, for this par
ticipation is not by sense, but by faith. Dean Comber.
After the bread and wine are deputed, by holy prayer
to God, to be used for a commemoration of Christ's
death ; though they do not cease to be what they were
before, yet they begin to be something which they were
not before this consecration : that is, they become now
to us " visible signs of an inward and spiritual grace ;"
and do not merely figure to us the breaking of Christ's
body, and the shedding of his blood : but are a pledge
of that inward and spiritual grace which they represent.
What that grace is, we are taught by our Catechism ;
when it tells us, that it is " the body and blood of Christ,
which are verily and indeed received of the faithful in

THE COMMUNION.

309

5; Here shall be sung a Hymn, or part of a Hymn from
the Selection for the Feasts and Fasts, tfc.
*[ Then shall the Priest first receive (80.) the communion
in both kinds himself, and proceed to deliver the same

the Lord's Supper :" that is, they have a real part and
portion given them in the death and sufferings of the
Lord Jesus, whose body was broken, and blood shed,
for remission of sins. They truly and indeed partake
of the virtue of his bloody sacrifice, whereby he hath
obtained an eternal redemption for us. This is the
meaning of partaking of his body and blood, which are
here communicated. Bp. Patrick.
(80.) The holy symbols being thus consecrated, the
communicants must not rudely take every one his own
part ; because God, who is the master of the feast, hath
provided stewards to divide to every one their portion.
Some persons indeed have disliked the minister's deliv
ering the holy elements to each communicant; pretend
ing that it is contrary to the practice of our Saviour,
who bid the apostles "take the cup and divide it among
themselves." But one would think that any one that
reads the context would perceive that this passage does
not relate to the Eucharist, but to the paschal supper ;
since it appears so evidently from the nineteenth and
twentieth verses of the same chapter, that the sacra
ment of the Lord's supper was not instituted till after
that cup was drunk. But, as to the manner of his deliv
ering the sacrament, the Scriptures are wholly silent ;
and consequently we have no other means to judge what
it was, but by the practice of the first Christians, who
doubtless, as far as was convenient and requisite, imi
tated our Saviour in this as well as they did in other
things : and therefore since it was the general practice
among them for the minister to deliver the elements to
each communicant, we have as much authority and rea
son as can be desired to continue this practice still.
2. The minister therefore that celebrateth " is first
to receive the Communion in both kinds himself; then
to proceed to deliver the same to the bishops, priests,
and deacons, in like manner," (that is, in both kinds,)
"if any be present, (that they may help the chief minis
ter," as the old Common Prayer has it, or " him that
celebrateth, as it is in the Scotch Liturgy,) and " after
that to the people also in order." And this is consonant
to the practice of the primitive Church, in which it was
always the custom for the clergy to communicate within
the rails of the altar, and before the Sacrament was de
livered to the people. Dean Comber, Wheatly. And
herein only consists the true difference between ecclesi
astical and lay communion ; and not, as the papists
pretend, in the Clergy's receiving under both kinds, and
the cup being denied to the laity. Archdeacon Yardley.
The minister is here ordered first of all to receive the
Communion in both kinds himself, before he adminis
ters it to the people. But how, or in what form of
words, he shall take it himself, is not said : which is
apt to produce some variety of expression on such occa
sions. Bishop Cosins indeed had drawn up a form,
which all the clergy were to folio av, when they received
the Communion themselves : but it was not put in at the
last revisal. Archdeacon Sharp.
(81.) Chrysostom teaches, that " as the prayers, so

to the Bishops, Priests, and Deacons, in like manner,
(if any be present J and, after that, to the People (81.)
also in order, into their hands, (82.) all devoutly kneel
ing: (83.) and when he delivereth the Bread, he shall
say,
the partaking of the mysteries, are common to the peo
ple with the priest." Which is directly contrary to the
solitary masses of the papists, when the priest only
takes the mysteries. Bp. Cosins.
(82.) Wc have the unanimous testimony of the fa
thers, that the communicants always received the ele
ments in their own hands. Cyril, in his fifth Mysta-
gogick catechesis, directs the communicant to receive
the body of Christ in the hollow part of the right hand,
which he advises him to support with the left. This
is what others call receiving it in the hands placed in
the form of a cross. During the corrupter ages, when
sacramental bread and wine were belie\red to be the ac
tual body and blood of Christ, a wafer was substituted
for bread, and that was by the priest put into the mouth
of the communicant, that no particle of the body of
Christ should be wasted or lost. And, lest the blood
should be spilt, or any accident happen, the cup was
totally withheld from the laity. At the Reformation
the primative practice was restored and th& Communion
in both kinds delivered into the hands of the people.
Shepherd.
(83.) No posture can be too humble, when we are to
receive a pardon ; and a pardon, which must deliver us
from death eternal. Bp. Wilson.
All the communicants in this heavenly feast are to
approach in the posture of kneeling, as well to express
their humility, and the sense they have of their own
unworthiness, as that they may be in a posture of pray
er ; for they have many petitions to put up all the time
of the celebration, for pardon, peace, and grace, for
themselves and their friends, for the Church and for
all mankind : so that if the posture were left at our
liberty, no good man would do other than kneel ; but
we are more obliged so to do, since our Church enjoins
it, and all the well ordered churches in the world prac
tise it ; nor do any scruple it, but they who study for
pretences to palliate their most unjustifiable separation,
or designed neglect of this ordinance : for our Church
declares we adore Christ, not the bread ; and there is
no more reason to call it idolatry to kneel before the
altar with the consecrated bread upon it, than to kneel
before a desk on which a Bible is placed : and if the
devout communicant lift up his heart to Jesus, he will
never scruple to bow his knee to him also. Dean Comber.
The first part of these words, namely "The body,"
or the blood of our Lord Jesus Christ, was the only
form used in St. Ambrose's time at the delivery of the
bread and wine, to which the receivers answered,
" Amen ;" both to express their desire that it might be
Christ's body and blood unto them, and their firm be
lief that it was so. The next words, "preserve thy
body and soul unto everlasting life," were added by
St. Gregory : and these with the former were all that
were to be used at the delivery ofthe elements, during
the first Common Prayer-Book of King Edward VI.
But these words, I suppose, being thought at that time

310

THE COMMUNION.

THE body of our Lord Jesus Christ, (84.)
which was given for thee, preserve thy body
and soul unto everlasting life : Take and eat
this in remembrance that Christ died for thee,
and feed on him in thy heart by faith, with
thanksgiving.
5} And the Minister who delivereth the Cup, (85.) shall
say,
THE blood of our Lord Jestts Christ, which
was shed for thee, preserve thy body and soul
unto everlasting life : Drink this in remem-
to savour too much of the " real presence" in the Sa
crament, which was a doctrine that then was thought
to imply too much of transubstantiation to be believed ;
they were therefore left out of the second book, and the
following words prescribed in the room of them, " take
and eat this," &c, or "drink this," &c, as in the
latter part of our present forms. But these on the
other side reducing the Sacrament to a bare eating and
drinking in remembrance of the death and passion of
our Lord ; they were in a little time as much disliked
as the former. And therefore, upon Queen Elizabeth's
accession to the. tlirone, (whose design and endeavour
was to unite the nation as much as she could in one
doctrine and faith,) both these forms were enjoined to
be used (as we have them still) to satisfy both parties.
Though in the Scotch Liturgy the last clause was again
thrown out, and the former only (Avhich was prescribed
by the first book) retained, with a direction to the re
ceiver to say " Amen :" which is undoubtedly the most
agreeable to the primitive practice, and to the true no
tion of the Eucharist. Wheatly.
(84.) After the consecration of tlie elements immedi
ately follow the reception and distribution of them :
which continue still in their natural substances of bread
and wine, though they are changed, as to their virtue
and efficacy, into the sacramental body and blood of
Christ. Archdeacon Fardley.
While the minister and others are receiving the Com
munion, those who are preparing to receive may employ
the tijne, they have to spare, in reading some appropri
ate Scriptures, and meditations upon them. Bp. Wilson.
(85.) Where there are tAVO or more ministers present,
it is the custom for the chief minister, or for him that
consecrates, to administer only the bread, and for
another to follow and administer the cup. This is.
agreeable to an old rubrick in King Edward's first
Liturgy, which orders, that " if there be a deacon or
other priest, then shall he follow with the chalice : and
as the priest ministereth the Sacrament of the body, so
shall he (for more expedition) minister the Sacrament
of the blood, in form before written." For our Church
does not (with the Roman Church) rob the people of
half the Sacrament, but administers to the laity as well
as the clergy under "both kinds." Wheatly.
Here is an express distinction between a priest and a
deacon, who by the ancient canons of the Church was
not to deliver the bread. Bp. Cosins.

brance that Christ's blood was shed for thee,
and be thankful. (86.) ^^
5f If the consecrated Bread and Wine be spent before all
have communicated, the Priest is to consecrate more, ac
cording to the Form before prescribed ; beginning at [All
glory be to thee, Almighty God] and ending with
these words [Partakers of his most blessed Body and
Blood.]
51 When all have communicated, the Minister shall return
to the Lord's Table, and reverently place upon it qphaf
remaineth of the consecrated Elements, covering the
same with afair linen cloth. (87.)
5f Then shall the Minister say the Lord's Prayer, (88.)
the People repeating after him every, petition, (89.)
(86.) When each person has communicated, let him
return to his seat, that he may not hinder others from
coming to the altar. At the end of the service he will
find proper meditations, wherewith to entertain him
self, until all have received the Communion. Bp. Wilson.
Or, if he have sufficient time, he may remember,
that since all our prayers are accepted for Christ's sake,
now we have received him, and are full of the appre
hensions of his love, we may very affectionately in our
hearts pray for all mankind, and for the whole Church ;
as also for any special blessings for this church, for
the clergy, and for civil rulers ; and particularly for
our neighbours and friends, relations and acquaintance,
especially for such as are sick or sorrowful, poor or
distressed : and also for ourselves, for pardon, for
grace, and courage to keep our vows : yea, if we have
time we may meditate of the baseness and danger of
the ways we have renounced, bf the wisdom and com
fort of a holy life, the greatness of God's assistance,
and the mercy of his acceptance, with the sweetness of
his rewards. And further, we may resolve upon such
acts of charity, to the souls and bodies of our brethren,
as we will afterwards perform ; and this will banish
vain and impertinent thoughts, and keep our devotions
alive till the priest have done the celebration ; and then
having most heartily wished that all the communicants
may be accepted as well as ourselves, Ave must join in
the post-Communion. Dean Comber.
(87.) Which by the ancient writers, and the Scotch
Liturgy, in which this rubrick first appeared, is called
the " Corporal," from its being spread over the body or
consecrated bread, and sometimes the " Pall," I sup
pose for the same reason. The institution of it is as
cribed to Eusebius bishop of Rome, who lived about the
year 300. And that it was of common use in the church
in the fifth century, is evident from the testimony of
Isidore Peleusiota, who also observes that the design of
using it was to represent the body of our Saviour being
wrapped in fine linen by Joseph of Arimathea. Wheatly.
(88.) Our Saviour concluded this feast Avith prayers
and hymns, (Matt. xxvi. 30 ; John xvii. 1, &c. ;) and
all churches have followed his example : and, if Ave rise
not from our common meals without prayer and thanks
giving, surely Ave must more solemnly use them before
we depart from the Lord's table. And the first part
of this office is the Lord's prayer ; it being Arery fit,

THE COMMUNION.

311

OUR Father, who art in Heaven, Hallow
ed be Thy name ; Thy Kingdom come ; Thy
Will be done on Earth, as it is Heaven ; Give
us this day our daily bread ; And forgive us
our trespasses, as we forgive those who trespass
against us ; And lead us not into temptation ;
But deliver us from evil : For thine is the King
dom, and the Power, and the Glory, for ever
and ever. Amen.
51 After shall be said as followeth: (90.)
ALMIGHTY and everliving God, we most
heartily thank thee, for that thou dost vouch
safe to feed us who have duly received these
holy Mysteries, with the spiritual food of the
most precious Body and Blood of thy Son our
Saviour Jesus Christ ; and dost assure us there
by of thy favour and goodness towards us ; and
that after we have received our Saviour into our hearts,
the first words we speak should be his ; to as many as
receive him, he gives power to become the sons of God.
John i. 12. Wherefore we may noAV, on good grounds,
call God, " Our Father," and are obliged to desire his
name may be " hallowed" and praised for all his kind
ness towards us : and if ever we be in a fit posture to
wish Ms " kingdom" may " come," it is noAv when we
have made our peace with him : we have now suck as
surances that he always wills that which is for our
good, that with intire submission we may say, 0 Lord,
not my " will," but thine " be done :" he hath given us
heavenly bread to feed our souls, and so we need not
question but he will " give us" every day " our daily
bread" to sustain our natural life : Ave have set forth
the memory of that great propitiation, and now by the
virtue of that sacrifice we may cheerfully ask the " for
giveness of our trespasses," and shall prevail the sooner,
because in this feast of charity " we" have " forgiven"
all them that have "trespassed against us :" we have
vowed to forsake all evil ways, and so may reasonably
desire to " be kept" from " temptation," and " deliver
ed" from all kind of " evil ;" and as well with respect
to what he hath done for us already, as to our hopes of
his hearing these requests, we must conclude with the
Doxology, and acknowledge that his is "the kingdom,
power, and glory," both now and "for ever, Amen."
Dean Comber.
The Post-Communion, like the Ante-Communion,
begins with the Lord's Prayer : and we can at no time
repeat this prayer more properly, or more effectually,
than when we have just commemorated the meritorious
sufferings and death of its divine Author. The Doxol
ogy is here annexed, because tMs part of the office is
principally eucharistical : all these devotions being de
signed as an act of praise, for the benefits received in
the holy Sacrament. Shepherd, Wlieatly.
It Avas the institution of Christ and his apostles, ac
cording to St. Jerome, that the Lord's prayer was said
at the celebration of the Sacrament : and it seems from

that we are very members incorporate in the
mystical body of thy Son, which is the blessed
company of all faithful people ; and are also
heirs through hope of thy everlasting kingdom,
by the merits of the most precious death and
passion of thy dear Son. And we most hum
bly beseech thee, O heavenly Father, so to
assist us with thy grace, that we may continue
in that holy fellowship, and do all such good
works as thou hast prepared for us to walk in,
through Jesus Christ our Lord ; to whom with
thee and the Holy Ghost, be all honour and
glory, world without end. Amen.
5f Then shall be said or sung, (91.) all standing, Gloria
in excelsis, or some proper Hymn from the selection.
GLORY be to God on high, and on earth
peace, good will towards men. We praise thee,
St. Ambrose and St. Austin, that by the Chnrch it has
been ever used in this place. Bp. Cosins.
(89.) So says the rubrick. And if the Church did
ever devise a thing fit and convenient, what more than
this? that when together we have all received those
heavenly*mysteries, wherein Christ imparts himself to
us, and gives visible testification of our blessed com
munion with him, we should in hatred of all heresies,
factions, and schisms, declaredly approve ourselves
united as brethren in one, by offering up with all our
hearts and tongues, that most effectual prayer, " Our
Father," &c. ; in which we profess ourselves sons ofthe
same Father, and in which we pray for God's pardon,
no otherwise than as Ave forgive those that trespass
against us i for which cause communicants have ever
used it, and we at that time do shew we use it, yea, ev
ery syllable of it, as communicants, saying it together
with one consent and voice. Bp. Sparrow.
(90.) After the Lord's Prayer, the priest offers up
the sacrifice of the holy eucharist, or the sacrifice of
praise and thanksgiving for the whole Church, as in all
old Liturgies it is appointed ; and together with that is
offered up that most acceptable sacrifice of ourselves,.
souls and bodies, devoted to God's service.
Bp. Sparrow.
(91.) This is commonly called the angelicalhymn ;
wherein the ecclesiastical hierarchy does admirably
imitate the heavenly, singing that at the sacrament of
his body, which the angels did at the birth of his body.
And as good reason there is, to sing this for Christ's
being made " one with us" in the Sacrament, as for
his being made "one of us" at his birth : and if ever
we be fit to sing this angel's song, it is then, Avhen we
draw nearest to the estate of angels, namely at the re
ceiving of the Sacrament. Bp. Sparrow.
After such high favours, and such great blessings re
ceived, it is fit and necessary we should express our
joy ; and how can we welcome our Saviour into our
hearts more properly than by the hymn which the an
gels welcomed him into the world withal, (Luke ii. 14 ;)

312

THE COMMUNION.

we bless thee, (92.) we worship thee, we glorify
thee, we give thanks to thee for thy great glo
ry, O Lord God, heavenly King, God the Fa
ther Almighty.
O Lord, the only-begotten Son (93.) Jesus
Christ ; O Lord God, Lamb of God, Son of
the Father, that takest away the sins of the
world, have mercy upon us. Thou that takest
away the sins of the world, have mercy upon
and by that descant the primitive doctors made upon
it, to suit it to this ordinance, Avhere it hath been sung
in all churches from the beginning. Dean Comber.
To conclude this office with an hymn is so direct an
imitation of our Saviour's practice, that it hath ever
been observed in all churches and ages. And though
the forms may differ, yet this is as ancient as any now
extant. The former part of it is of an heavenly ori
ginal, being sung by angels at our Saviour's nativity ;
and was from thence transcribed into the oriental Lit
urgies, especially St. James's, where it is thrice re
peated. The latter part of it is ascribed to Telespho-
rus about the year of Christ 139 ; and the whole hymn,
with very little difference, is to be found in the apos
tolical Constitutions, and was established to be used
in the church-service by the fourth council of Toledo
about a thousand years ago. In the present Roman
missal it stands in the beginning of this office, as it
does also in the first Common Prayer of King Edward
VI, where it immediately follows the " Collect for pu
rity ;" though it now appears to be placed much more
properly at the close of the Communion, when every
devout communicant being full of gratitude, and long
ing for an opportunity to pour out his soul in the praises
of God, cannot have a more solemn and compact form
of words to do it in than this. In the Greek Church
it makes a constant part of the morning devotions, as
well upon ordinary days, as upon Sundays and holy-
days ; only with this difference, that upon ordinary
days it is only "read," whereas upon more solemn
times it is appointed to be sung. Dean Comber, Wheatly.
(92.) We are taught with many words to express our
gratitude and joy, in imitation of those celestial hymns
recorded in the Revelation, (vii. 12; v. 13 :) as also
because every word here used is highly pertinent, and
hath its peculiar signification. We "praise" God, by
setting forth his greatness ; we "bless" Mm, by de
claring his goodness: we "glorify" him with- our
mouths ; we " give him thanks" Avith our hearts, " for
the great glory," which he hath gotten to himself by
these his mercies towards us. And further the adding
of so many words well expresses the vehemency of our
afiections, and shews that we are full of admiration
and delight. Dean Comber.
(93.) As the Father is the primary object, so the
Son is the subject of the angelick praises : wherefore
we here glorify him, who is remembered and repre
sented, given by God, and received by us, in this mys
tery. And, repeating all the names belonging to his
person, to his nature, and his offices, we thereby de
clare the majesty and glory, the mercy and goodness,

us. Thou that takest away the sins of the world,
receive our prayer. Thou that sittest at the right
hand of God the Father, have mercy upon us.
For thou only art holy ; (94.) thou only
art the Lord ; (95.) thou only, O Christ, with
the Holy Ghost, art most High in the glory
of God the Father. Amen.
5f ThenthePriest (theBishop, if he be present J (96.) shall
let them depart with this blessing: (97.)
of him whom we have now accepted for our Lord and
King. And, whilst we are setting out Ms glories, we
also invoke him by all these honourable and endearing
names, that he will employ his power, his interest,
and merits, to make our persons and our prayers ac
ceptable. Dean Comber.
(94.) Those that overcome the beast, and sing the
song of Moses and the Lamb, use this amongst other
expressions, "For thou only art holy." (Rev. iv. 4.)
These words we here apply to our Saviour, as distin
guished, not personally, but essentially : that is, not
as he is the second Person of the Trinity, for God the
Father, and God the Holy Ghost, are also as holy as
God the Son, and all Three together are the only holy
One-; but as he is a Being uncreated and infinitely ex
cellent above all other beings ; as he is God himself,
and for that reason supremely holy, or the only holy
one. Dr. Bennet.
(95.) God is called " the blessed and only Potentate,"
(1 Tim. vi. 15 ;) that is, the only Lord : and conse
quently this appellation belongs to our Saviour Christ,
as he is God, in the same sense as he is the only holy
One : namely, not personally, but essentially. Dr. Bennet.
There are indeed holy angels and saints ; and there
are lords many, (l Cor. viii. 5.) Yet none of these
have a propriety in this title, because their holiness is
imperfect and derived : only Jesus is holy in and of
himself, and of his holiness all others do receive. " He
is holy and hallowed, because he halloweth and sanc-
tifieth us," as the Liturgy of St. James paraphraseth.
" He only is the Lord," saith St. Augustine, " who
hath no other Lord above him." For he only with the
Holy Ghost is equal to the Father, " God blessed for
ever." And this is the reason, why we exalt him so
highly, and pass by the mediation of saints and angels ;
because none is so holy, none so mighty, none so Mgh
in the favour of God, nor none so gracious and loving
to us, as Jesus is. This we acknowledge therefore
Avith all possible joy and triumph ; and it is a mighty
rejoicing to our spirits, that he, who hath given him
self for us, and is come to dwell Avith us, is so high
and magnificent. Dean Comber.
(96.) The people were always dismissed from this
ordinance by a solemn blessing pronounced by the bish
op if present, or, in his absence, by the priest :' and
none were allowed to depart till this was given by the
one or the other. Wheatly.
This benediction is a peculiar of the bishop's office, if
present ; because, " the less is blessed of the greater."
Heb. vii. 7. L'Estrange.
(97.) Our Lord took his leave of his disciples with a

THE peace of God, which passeth all un
derstanding, keep your hearts and minds in

THE COMMUNION. 313
the knowledge and love of God, and of his
Son Jesus Christ our Lord : and the blessing

blessing, (Luke xxiv. 50 ;) and the blessing he left them
was his peace, (John xiv. 27 ;) the form of giving which
is set down by St. Paul, (Philip, iv. 7 ;) from whom the
primitive Church took this form, ordering the bishop (if
present) to pronounce it, and all to stay till this bless
ing was given, which is a solemn desire that the peace
of God may remain in us, and Ms blessing upon us for
Dean Comber.

ever.

In this solemn and affectionate form of dismission,
most of which is taken from the words of holy Avrit, the
minister of Christ, in pronouncing it, prays, that "the
peace of God, which passeth all understanding," that
inward sense of our maker's goodness to us, which even
now is delightful, beyond the conception of those, who
have not experienced it ; and shall hereafter be so
heightened, as vastly to exceed the present conceptions
of the best of us : may "keep our hearts and minds,"
our judgments and affections, " in the knowledge and
love of God and his Christ : and that every " blessing"
of the holy Trinity may be distributed " amongst us,
and remain with us always." Abp. Seeker. The form
of this Christian blessing runs in the name of the three
Persons, Father, Son, and Holy Ghost, into which we
were baptized : and therefore seemingly most proper
for the use of the Christian Church. Dr. Bisse.
Our final blessing is taken out of Scripture. The
former part is evidently borrowed from St. Paul ; and
the latter is a Christian paraphrase, or rather summa
ry, ofthe form originally delivered to Moses. Numb.
vi. 22 — 25. St Paul, after directing us to address God
in prayer and supplication with thanksgiving, imme
diately adds, " And the peace of God, which passeth all
understanding, shall keep your hearts and minds
through Christ Jesus." The words of St. Paul, had
they been purposely designed, could scarce have been
better suited to form a conclusion for this office. We
have, according to his direction, offered up prayers,
supplications, and thanksgivings to the divine Majesty,
and before our departure the minister of Christ pro
nounces upon us the blessing of peace.
This benediction ofthe priest is not to be considered
merely as a prayer. It is likewise an absolution ; an
assurance of blessing and of peace : for God himself
will bless those, that are duly qualified to receive the
sacerdotal blessing ; and the benedictions and absolu
tions, which the ambassadors of Christ ministerially
pronounce upon earth, will be ratified in heaven. Shepherd.
The people should receive this blessing as coming
from God himself, with all imaginable devotion. Bp.
Wilson. And should most fervently desire of God to
ratify and confirm it. Dean Comber.
And they should take care not to repeat it after the
priest, for tMs is not only a mark of great ignorance,
but it is an improper usurpation upon the priestly of
fice : the rubrick ordering the blessing to be given " by
the priest, or bishop, if present :" so that it ought not
to be pronounced by a deacon, much less by the people.
And farther it may be observed, that the priest himself,
if the bishop be present, is to become as one of the con

gregation ; and, instead of standing up to give the
blessing, ought like the rest to receive it on his knees
from the Bishop ; according to that undoubted maxim,
" without all contradiction the less is blessed of the
greater." Heb. vii. 7. In case therefore of the bishop
being present, Avhich is supposed to happen in all cathe
dral churches, the people in pronouncing the blessing in
vade the office of the bishop himself : and the greater is
blessed not of the less, as of the priest, but even of the
least, ofthe lowest ofthe people : a practice this, which,
wherever it prevails, inverts the order established by
reason as well as religion, and is the grossest of ab
surdities. Dr. Bisse.
The blessing was so highly estimated in the primi
tive times, that none durst go out of the church, till
they had received it. And when they received it, they
knelt or bowed down their heads. This was done in
imitation ofthe Jewish manner, which is thus descri
bed : "When the service was finished, the high-priest
lifted up his hands over the Congregation to give the
blessing of the Lord with his lips ; and they bowed
themselves to worship the Lord, that they might re
ceive the blessing from the Lord, the Most High."
Ecclus. i. 21. Thus did the Jews : for they consider
ed it as the blessing, not of man, but of God. They
had indeed his express promise for it, when given in
the publick worship. " And the Lord spake unto Moses,
saying, Speak to Aaron and his sons, saying, On this
wise shall ye bless the children of Israel : The Lord
bless thee," and so on, (Numb. vi. 22, 23 :) " and they
shall put my name upon the children of Israel, and I
will bless them."
The same authority to bless, yea, and greater author
ity than this, seems to be given to the ministers of the
Gospel. " For into whatsoever house they shall enter,
and shall say, Peace be to this house ; if the son of
peace be there," that is, according to interpretation, if
he, that dwells there, does not hinder it by his wicked
ness, or reject it through unbelief, " then their peace
shall be upon him." If not, if he be not capable nor
worthy of their blessing, "it shall turn to them again."
Luke x. 6. And if this virtue be annexed to the bless
ing of the bishop or priest, so as to go and come with
it, when bestowed upon a private house ; how much
more, when dispensed in the house of God, in Ms name
and by his command, over the holy congregation. As
many of them doubtless as are " sons of peace," as are
capable and desirous thereof, upon them shall the bless
ing of the minister rest, but from them that are not,
that either neglect or reject it, "Ms blessing shall turn
to him again." Dr. Bisse.
Here, before we conclude the office, let us reflect upon
the admirable contrivance of it, and the beautiful har
mony and order of its parts. After we have premised
the Lord's Prayer, the Collect that follows it, the Com
mandments, the Collect for the day, the Epistle, and
the Gospel, which are as it were the introduction to
this solemnity ; we afterwards proceed to the offerto
ry or contribution of our alms. And indeed it highly
becomes us, when Ave approach the holy table to partake

314

THE COMMUNION.

of God Almighty, the Father, the Son, and the
Holy Ghost, be amongst you, and remain with
you always. Amen.
5f Collects that may be said after the Collects of Morning
or Evening Prayer, (98.) or Communion, at the dis
cretion of tlie Minister.
ASSIST us mercifully, O Lord, (99.) in
these our supplications and prayers ; and dis
pose the way of thy servants towards the attain
ment of everlasting salvation ; that among all
the changes and chances of this mortal life, (1 .)
of God's unspeakable kindness towards lost mankind,
to prepare our way by liberality to the poor, that is, to
our Saviour himself : for he accepts of what we giA^e to
his distressed servants as a mercy shewn to his own
person. Then we offer the excellent prayer for the
Church militant, than which nothing can more effectu
ally express our most fervent charity toAvards all our
fellow christians. By these steps we ascend to the di
vine mystery, and enter upon the sublimer parts of the
office. Our hearts being raised to the highest pitch of
religious fervor by the exhortation and the short ad
dress annexed to it, we pour forth a most pathetick form
of confession, containing also an earnest petition for
pardon ; and for the assistance of God's grace in order
to our greater spiritual improvement for the future.
Upon this the priest pronounces the Absolution ; and,
to strengthen our hope, adds divers comfortable texts of
holy Scripture. Being thus filled Avith the sense of
God's infinite mercy, and exalted almost to rapture,
and ecstacy, we immediately break forth into a seraph-
ick hymn of praise and thanksgiving. Then Ave ac
knowledge our own unworthiness to taste of his holy
feast, and humbly beseech God to make us worthy com
municants ; and so, the elements being consecrated, we
partake of them. Then we offer up the Lord's prayer,
which is the badge of our discipleship : and having re
turned thanks for the inestimable blessing of the holy
eucharist, and subjoined the angelick hymn, than which
nothing can be more sublime and heavenly, together
with one or more short collects at the discretion of the
minister, we are dismissed with a solemn blessing.
Dr. Bennet.
Thus we have gone through our publick service from
the one end to the other, from the Exhortation to the
Blessing : and we may well close with that exclama
tion of the prophet concerning Sion, " How great is its
goodness, and how great is its beauty!" And we ought
not to omit that memorable testimony, worthy not only
to be fixed upon record, but to be engraven on the horns
of the altar,, which was given to our Common Prayer
by the King and Parliament in that Act, which estab
lished the use of it : " That it was by the aim of the
Holy Ghost with uniform agreement concluded and
set forth." Dr. Bisse.
(98.) Lest there should be any thing left unasked in
this excellent office, the Church hath added six Collects
more to be used at the minister's discretion ; concern
ing which it may be observed, that they arc plain and
comprehensive, and that almost every sentence of them

they may ever be defended by thy most gra
cious and ready help, through Jesus Christ our
Lord. Amen.
GRANT, we beseech thee, Almighty
God, (2.) that the words which we have heard
this day with our outward ears, may, through
thy grace, be so grafted inwardly in our hearts,
that they may bring forth in us the fruit of
good living ; to the honour and praise of thy
name, through Jesus Christ our Lord. Amen.
DIRECT us,0 Lord, (3.) in all our doings,
is taken out of the Bible ; and they are as proper to be
joined to any other office as this. Wheatly.
The titles are here given, that it may be known on
what occasions to use them : and doubtless, if devout
affections be brought with them, they may be useful to
us all, and accepted by our heavenly Father, The first
is a prayer, For safety in all worldly changes : the
second, For the preservation of our souls and bodies :
the third, For a blessing on God's word : the fourth,
For direction and success in all our undertakings : the
fifth, For excusing the defects of our former prayers :
the last, For the acceptance of all the rest of our sup-
¦plications. Dean Comber.
(99.) In the Latin it is, "Adesto, Domine, supplica-
tionibus nostris," So that to " assist mercifully in
prayers" is to be mercifully present at them, or to be
mercifully present with those who offer them. Now
God is then said to be so present when he hears and re
ceives them graciously. And accordingly our Church
translates, " Adesto piis Ecclesise fuse precibus," in
the Collect for the twenty-third Sunday after Trinity,
thus, " Be ready, we beseech thee, to hear the deArout
prayers of thy Church." And in the Collect for the
first Sunday after Trinity, " adesto propitius invoca-
tionibus nostris " is rendered, " mercifully accept our
prayers." Dr. Bennet.
(l.) Some have objected against this phrase, as im
plying somewhat irreligious. But our Saviour hath
not scrupled to say, " And by chance there came down
a certain priest that way." Luke x. 31. Abp. Seeker.
When we apprehend any danger by reason of the
sudden changes, and sad accidents to which we and all
the Avorld are liable, there are two main particulars
which Ave are to beg of God for our security. First,
that he will ahvays assist our prayers. Secondly, that
he will direct us toAA'ard the right end. For so long as
Ave can pray fervently, and are going on in the right
course to heaven, we arc in no danger whatsoever may
happen. Dean Comber.
(2.) This short Collect is of excellent use, after the
Sermon or Lessons in publick, as also when the Scrip
ture hath been read in private. And because it is not
the hearing of God's word with our ears, but the en
grafting in our hearts, (James i. 21,) which makes it
powerful to our salvation, we ought always after it to
pray as here : first, that it may take root in our hearts ;
secondly, that it may spring forth in our lives.
Dean Comber.
(3.) If we acknowledge God's providence, we must

THE COMMUNION.

315

with thy most gracious favour, and further us
with thy continual help ; that in all our works
begun, continued, and ended in thee, we may
glorify thy holy name; and finally, by thy
mercy, obtain everlasting life, through Jesus
Christ our Lord. Amen.
ALMIGHTY God, the fountain of all wis
dom, (4.) who knowest our necessities before
we ask, and our ignorance in asking; we be
seech thee to have compassion upon our infirmi
ties ; and those things which for our unworthi
ness we dare not, and for our blindness we can

not ask, vouchsafe to give us, for the worthi
ness of thy Son Jesus Christ our Lord. Amen.
ALMIGHTY God, who hast promised (5.)
to hear the petitions of those who ask' in thy
Son's name ; we beseech thee mercifully to in
cline thine ears to us who have now made our
prayers and supplications unto thee ; and grant y
that those things which we have faithfully ask
ed according to thy will, may effectually be
obtained; to the relief of our necessity, and
to the setting forth of thy glory, through Jesus
Christ our Lord. Amen.

^ Upon the Sundays and other Holy Hays (if there be no Sermon or Communion) shall be said
all that is appointed at the Communion, unto the end of the Gospel, concluding with the
Blessing. (6.) And if any of the consecrated Bread and Wine remain after the Cammunion,
it shall not be carried out of the Church ; but the Minister and other Communicants shall,
immediately after the Blessing, reverently eat and drink the same.

undertake nothing till we have first asked his counsel to
direct us, and as we go on we must call for his assistance
to further us, and when we have done we must wait for
his blessing to crown all with success ; all which we
are taught to do in this compendious and pious form,
which is never unseasonable but very fit to be used,
especially, in the morning, before we begin to work.
Dean Comber.
In the first part of this godly prayer, we haAe the
state of the question concerning the occurrence of grace
and free will, more pithily and more plainly set doAvn,
than in any controversy-writers whether in the Romish
or Reformed Churches. The sum is, that without
God's preventing grace, or peculiar disposition of his
favourable providence, Ave cannot do any good works
at all, though but civilly and morally good, as a learned
Jesuit acknowledged ; nor any works spiritually good
without God's assistant grace, or gifts' of the Spirit in
herent in us. This is that which is in the same prayer
better expressed by " the forbearance of his continual
help." In the latter clause of the prayer, " that in all
our works begun, continued, and ended in thee, we may
glorify thy holy name, and finally by thy mercy obtain
everlasting life," we have all, I am persuaded, that the
Romish Church would have said concerning the necessi
ty of good works, whether unto salvation or justifica
tion ; and all again, that the Protestants have said, or
can say, against the Romish Church, concerning justi
fication by faith only, without works. When Ave pray
" that we may glorify God's name by our good works,"
this argues their necessity to salvation, if not to justifi
cation. And when we pray, that, after we have glori
fied God's name by our good works, " we may attain
everlasting life, by God's mercy in Christ, and through
Christ," this is an argument most concludent, that we
must not rely upon, or put our confidence in, the best
works which we do, though we do them continually ;
but in God's mercies, and Christ's merits only. And

this is the full and lively expression of the Apostle's
meaning, when he saith, " We are justified by faith in
Christ alone." Dr. Jackson.
(4.) When St. Paul had asked all he could for his
Ephesians, he commits them to him, that was able to do
more for them, than he could ask or think. And from
thence we have taken this suppletory prayer : being
very proper for the beginning or ending of publick or
private supplications ; because it sets before us, first,
the incomparable wisdom of God : secondly, our own
imperfections : and thence deduceth, 1. a general peti
tion for compassion, as to all the defects of our prayers ;
2. a particular request for the adding of that which we
omitted. This prayer is very proper to be said to ourselves,
when we kneel down at our first coming into the church,
to prayers. Dean Comber.
(5.) There are three qualifications of an acceptable
prayer. 1. That it be made in Christ's name. John
xiv. 13 ; xvi. 23. 2. That it be agreeable to God's
will. 1. John v. 14. 3. That it be asked in faith.
Matt. xxi. 22; James v. 15. Now because it were
imprudent to expect to be heard upon other terms, the
Church hath here put them all together in this finisMng
prayer, which is very properly used after any of our
prayers, especially the common prayers, which if we
have said in faith, we are sure the petitions are accord
ing to God's will, and made in the name of Christ.
Dean Comber.
(6.) The following Communication, in relation to
the construction of this Rubrick, was made by the
Bishops to the house of Clerical and Lay Deputies, at
the General Convention held in Philadelphia, 1821.
t. c. b.
" The house of bishops being informed of what they
consider as a great misunderstanding, in various places,
of the rubrick at the end of the communion service,
think it their duty to declare their sense of the same)
48

316

THE COMMUNION.

and to communicate it to the house of clerical and lay
deputies. In the Common Prayer Book of the Church of Eng
land, the words in the parenthesis are—" if there be no
Communion." In the review of 1789, it was put—" if
there be no sermon or communion" — and this has been
interpreted to mean, that if there be a sermon, what
has been called the ante-communion service is to be
omitted — Against this construction the bishops object
as folloAVS —
1st. The construction rests on inference ; deduced in
contrariety to the positive direction — " Then shall fol
low the sermon." Had an exception been intended, it
would doubtless have been expressed positively, as in
other rubrics. Further ; the rubric in question pre
scribes, that " when there is a communion, the minister
sliall return to the Lord's table:" which presumes him
to have been there before, in the ante-communion service,
unless in the permitted alternative of some other place.
2d. The argument on the other side proves too much,
and therefore nothing. It is said of those who urge it,
that they conceive themselves bound to use the whole
service on a communion day : whereas it should be dis
pensed with, on the same principle on which it is sup
posed to be superceded by the sermon. On the other
hand, if there being either a sermon or the communion
should be thought to warrant the omission ; can it be,
that the convention designed to leave in the book the
ante-communion service, with all the Collects, the Gos
pels, and the Epistles attached to them, to be little
more than dead letter ; never to be used, except on the
few occasions, when the said service is unconnected
with either of the said provisions ? For, it is not requir
ed to be used, either with the morning or with the
evening prayer.
3d. There is a rubric, prescribing the place in the
service, at which notice shall be given of holidays, &c.
Can it be supposed, that a provision of this sort, was
intended to be done away, not professedly, but indirect
ly ? and that even there should be no provision for no
tifying the communion ?
4th. It is understood, that the morning prayer, and
the administration of the communion, Avere designed to
be distinct services, to be used at different times of the
day. Probably,, at the time of the reformation, the
practice was generally conformable to the provision ;
and it is said to prevail at present in some places in
England. Now, although there is probably no Church
in the United States of which the same can be affirmed ;
yet, why raise a bar against so reasonable and so godly
a practice? an effort for which, would reduce the whole
to the sermon ; except, Avhen the communion were to be
administered : and then, there would be the latter part
of the service only.
5th. The construction casts a blemish on the observ
ance of every festival of our church. To speak in par
ticular of Easter Sunday, Whitsunday, and Christmas
day : can it be supposed, that the convention intended
to abrogate the reading of the portions of scripture,
the most pertinent of any in the Bible ? or that the
members of the body were so careless, as not to perceive
the effect of the word introduced by them into the paren
thesis? Neither of these was the case ; although they
had not the sagacity to foresee the use which would be

made of their superaddition : a use, wliich may be ap
plied hereafter to the abandoning of the observance of
those festivals. For why should the Church retain
them, after dispensing with whatever is attached to
them in the respective services. The remark applies
equally to the two days of fasting or abstinence — Good
Friday and Ash Wednesday. It is here supposed, that
on the former, there are the service and sermons in all
our Churches furnished with the ministry. But ac
cording to the opposite opinion, the sermon dispenses
with the recital of the consummation of our Saviour's
sufferings, and not only on Good Friday, but on every
day of passion week, if there be sermons. Could this
have been intended ?
6th. There is the magnitude of the change thus made
in the Liturgy, without the subjecting of the resulting
consequences to the consideration of any General Con
vention : for this is here affirmed, without the appre
hension of contradiction from any of the surviving mem
bers. The most obvious of the consequences, and such
as could not have escaped the notice of the least atten
tive, were, the dispensing with the reading of the Ten
Commandments; the weekly return of which mayAvell
be thought to have a beneficial effect on morals ; and
the deranging of a selection of passages of scripture,
always supposed to have been made with greatjudgment,
and suited to the different seasons of the year. They
were of like use in the Church, before the prevalence
of the corruptions of the Papacy ; have withstood, in
some measure, its systematic hostility to a general
knowledge of the scriptures ; and, probably, have pre
vented a greater enormity of unevangelical error, than
what Ave now find : for although the selections were in
Latin, they were at least instructive to the many who
understood the language, at a time when even among
that description of people, the possession of a Bible was
rare. To the present day, they are held in high es
teem, not only by our parent church, but by the Luther
an Churches of Sweden, of Denmark, of sundry Ger
man principalities, and of this country. In some of
the European States, the subject of the sermon is ex
pected to be taken from the epistle, or from the Gospel
for the Sunday. There seems no reasonable objection,
in any future review of the Liturgy, to the making of
some abbreviation, suited to the joining of services de
signed to be distinct : but there may be doubted the ex
pediency of making so great an inroad as that projected
on the service now in question.
7th. The ante-communion service continued to be
used as before, by the clergy who were present in the
convention, in which it is now imagined to have been
dispensed with. It is confidently believed, that there
was not an exception of an individual ; although, on the
other side, the major number must be supposed to have
been desirous of the innovation. In the interpretation
of a law, immediate practice under it has been held to
be a good expositor : especially when, as in the present
case, a contrary sense had not been heard of for a long
course of years.
The question may occur — why did the convention
introduce the words, " Sermon or," into the parenthe
sis ? It was to reconcile the other rubric referred to,
with frequent and allowable practice. The said rubric
says — " then shall follow the sermon." Perhaps, when

THE COMMUNION.

317

the service was compiled there was a sermon' on every
saint's day, as well as on every principal festival. In
modern usage, it has been otherwise : wliich made it
convenient to provide for the ministers proceeding to
the blessing. The parenthesis means, that although
there be no sermon, or although there be no communion,
the minister shall act as directed by the rubric.

The bishops therefore deem it their duty to express
the decided opinion, that the rubrics ofthe communion
service, as well as other general considerations, enjoin
the use of that part which precedes the sermon, on all
occasions of sermon or communion, as well as on those
festivals and fasts, when neither sermon nor communion
occurs."

THE MINISTRATION OF (i.j
PUBLIC BAPTISM' 'OF INFANTS,' '
TO BE USED IN THE CHURCH. (4.)

^f The People are to be admonished, (5.) that it is most convenient that Baptism should not be
administered but upon Sundays and other Holy Days, or Prayer Days. Nevertheless (if
necessity so require) Baptism may be administered upon any other day.

(l.) Having now gone through the constant offices of
the Church, Ave come in the next place to those, which
are only to be used as there is occasion. And of these
the office of baptism, being the first that can be regu
larly administered, as being the first good office that is
done to us when we are born, is therefore properly set
first. And here it will be necessary in the first place,
to say something of the sacrament itself.
1 . " Water" therefore (which is the matter of it) hath
so natural a property of cleansing, that it hath been
made the symbol of " purification" by all nations, and
used with that signification in the rites of all religions.
The heathens used divers kinds of baptism to expiate
their crimes ; and the Jews baptize such as are admitted
proselytes at large; and when any of those nations
turn Jews, who are already circumcised, they receive
them by baptism only : with which ceremony also they
purified such heathen women as were taken in marriage
by Jewish husbands. And this is that universal, plain,
and easy rite, which our Lord Jesus adopted to be a
mystery in his religion, and the sacrament of admission
into the Christian Church. Matt, xxviii. 19.
2. Nor can any thing better represent " regenera
tion" or "new birth," which our Saviour requires of us
before we can become Christians, (John iii. 3 — 7 ;)
than " washing with water." For as that is the first
office done unto us after our natural births, in order to
cleanse us from the pollutions of the womb, (Ezek. xvi.
4 ;) so when we are admitted into the Church, we are
first baptized, (whereby the Holy Ghost cleanses us
from the pollutions of our sins, and renews us unto
God, Tit. iii. 5,) and so become, as it were, spiritual
infants, and enter into a new life and being, which be
fore we had not. For this reason, when the Jews bap
tized any of their proselytes, they called it their " new
birth, regeneration," or " being born again." And
therefore when our Saviour used this phrase to Nicode
mus, he wondered that he, " being a master in Israel,"
should not understand him. And even among the
Greeks this was thought to have such virtue and effica
cy, as to give new life as it were to those who were es
teemed religiously dead. For if any one that was liv
ing was reported to be deceased, and had funeral so

lemnities performed upon his account ; he was after
wards, upon his return, abominated of all men, as a
person unlucky and profane, banished and excluded
from all human conversation, and not so much as ad
mitted to be present in the temples, or at the sacrifices
of their gods, till he was born again, as it were, by
being washed like a child from the womb.
And thus in the Christian Church, by our Saviour's
institution and appointment, those, who are dead to
God through sin, are born again by the washing of re
generation, and renewing of the Holy Ghost." Tit.
iii. 5. And how proper (by the way) "water" is to
typify the " Holy Ghost," may be seen by consulting
several texts of Scripture, where "water" and the
" blessed Spirit" are mentioned as corresponding one
to another. Is. xliv. 4 ; John iv. 14 ; vii. 37, 38^ 39.
That the primitive Christians had this notion of bap
tism, may very fairly be asserted from those other rites
which they anciently used in the celebration of this
mystery : such as were giving the new-baptized " milk"
and "honey," and "salt," which were all given to
infants new-born, (Is. vii. 15; Ezek. xvi. 4 ;) and
putting upon them " white garments," to resemble the
"swaddling" spoken of by Ezekiel. Ezek. xvi. 6.
All these, the ancient fathers tell us, were done to
signify and represent spiritual birth and infancy, and
out of reference to Avhat was done at the natural birth
of children. And therefore who can doubt but that the
principal rite of " washing with water" (and the only
one indeed ordained by our blessed Saviour) was chosen
by him for this same reason, to be the sacrament of
our initiation ; and that those, who brought in the
other rites above mentioned, did so conceive of it, and
for that reason took to those imitations ? In some
churches indeed they have now for a long time been dis
continued : for they being only used as emblems, to
signify that the persons were become as new-born babes,
they were left off at such times, when, whole nations
becoming Christians, there were hardly any other bap
tisms than of babes in a proper sense, who needed no
such representations, to signify their infancy.
As to the form of baptism, our Saviour only institu
ted the essential part of it ; namely, that it should be

PUBLIC BAPTISM OF INFANTS.

319

performed hy a proper minister, with " water, in the
name of the Father, Son, and Holy Ghost." Matt.
xxviii. 19- But, as for the rites and circumstances
of the administration of it, he left them to the deter
mination of the apostles and of the Church. Yet with
out doubt a form of baptism was very early agreed upon,
because almost all the churches in the world do ad
minister it much after the same manner. The latter
ages indeed had made some superfluous additions ; but
our Reformers removed them, and restored this office
to a nearer resemblance of the ancient model, than any
other church can shew. Dean Comber, Wheatly.
(2.) The subjects of baptism are infants, or persons
grown up, whence there are three several offices. First,
publick baptism of healthful infants : and, since infants
were circumcised, and not excepted by Christ, when
he instituted baptism in the place of circumcision ; since
they need.it to wash them from original sin, and were
baptized in the primitive Church; they ought to be
baptized now, and to be brought to the church, that
there may be many witnesses of this solemn act, and
that others may be put in mind of their vow ; as also
because thus they are admitted members of our religious
assemblies in the proper place. Secondly, when child
ren are weak, there is a private and short office : and,
since Christ makes this the ordinary means of entering
into heaven, (John iii. 5 ;) parents and ministers must
in this case be very careful to get them baptized, being
assured this will wash away their original sin, and
graft them into the body of Christ, so that if they die
before they have done actual sin, they are undoubtedly
saved ; and if this be neglected by the fault of parents
or ministers, (however God's infinite mercy may deal
with the child,) they must answer for- putting its sal
vation on so great a hazard. Now this short office is
good and sufficient if the cMld die, but if it recover it
must be brought to church afterwards ; that the con
gregation may be certified it was rightly baptized, and
the covenant solemnly entered into for it. The third
office is for those of riper years, who are converted
from being Jews, Turks, heathens, or from those sec
taries, who with those infidels renounce baptism. These
must be well catechized before they come, and spend
some time in fasting and prayer to prepare them ; be
cause they answer for themselves, and make the cov
enant with their own mouths, so that their godfathers
are only witnesses to the fact, and must -be monitors
to them to live according to their vow. Dean Comber.
The first of these three offices is that which is now
most commonly used. For there being but very few
adult persons, who noAV come over to the Church, in
fants are generally the persons that are baptized : and
they being appointed to be brought to church, except
in danger of death, the publick form of baptism is there
ordered to be used. Of this therefore it will be requi
site to treat in order at large, and only to take notice
of those particulars in the others, which differ from
tMs. Wheatly.
(3.) The office we are now upon being appointed for
infants, it will be proper to premise a feAV general hints
in relation to baptizing them. For that reason it should
be here observed, that, as baptism was appointed for
the same end that circumcision was, 'and did succeed

in the place of it ; it is reasonable that it should be ad
ministered to the same kinds of persons. For since
God commanded infants to be circumcised, (Gen. xvii.
12,) it is not to be doubted, but that he would also have
them baptized. Nor is it necessary that Christ should
particularly mention children in his commission : it is
sufficient that he did not except them : for that sup-
poseth he intended no alteration in this particular, but
that children should be initiated into the Christian as
well as into the Jewish religion. And indeed if we
consider the custom of the Jews at that time, it is im
possible but that the apostles, to whom he delivered liis
commission, must necessarily understand him as speak
ing of children, as well as of grown or adult persons.
For it is well known that the Jews baptized, as well
as circumcised, all proselytes of the nations or Gentiles,
that were converted to their religion. And if any of
those converts had " infant children5' then born to them,
they also were, at their father's desire, both circum
cised and baptized, if males ; or if females, only bap
tized, and so admitted as proselytes. The child's
"inability" to declare or promise for himself was not
looked upon as a bar against his reception into the cov
enant : but the desire of the father to dedicate him to
God was accounted available and sufficient to justify
his admission. Nor does the ceremony of baptism ap
pear to have been used amongst the JeAvs upon such ex
traordinary occasions only ; but it seems rather to have
been an ordinary rite constantly administered by them,
as well to their own, as to the children of proselytes ;
for the Mishna prescribes the solemn "washing," as
well as the circumcision of the child, which I know not
how to interpret, if it is not to be understood of a bap
tismal washing.
This therefore being the constant practice of the
Jews, and our Saviour in Ms commission making no
exception, but bidding his apostles "go and disciple
all nations, baptizing them," &c. ; that is a suffi
cient argument to prove, that he intended no alteration
in the objects of baptism, but only to exalt the action
of baptizing to a nobler purpose, and a larger use.
For when a commission is given in so few words, and
there is no express direction what they should do with
the infants of those who become disciples : the natural
and obvious interpretation is, that they must do in that
matter as they and the church in which they lived had
always used to do. And we may assure ourselves, that
had the apostles left children out of the covenant, and
not received them as members of the church ; the Jews,
who took such care that their children should not want
their own sacrament of initiation, would certainly have
urged this as a great objection against the Christian
religion. But we do not read of any suSh objection
ever made, and therefore we may depend upon it, that
the apostles gave them no room for it.
It is true indeed, it has been often objected to us, that
the Scriptures make no express mention of the baptism
of infants ; to which we might reply, were the objec
tion true, that neither do the Scriptures make any ex
press mention of the alteration of the sabbath : and yet
I believe there are but few of those who are of a dif
ferent opinion from us, in the point before us, but
who think the observation of the first day of the
week is sufficiently authorized from the New Tes-

320

PUBLIC BAPTISM OF INFANTS.

tament : and yet this is not more clearly implied than
the other. We read in several places of the whole
"households being baptized," (Acts xvi. 15. 33; 1
Cor. i. 16,) without any exception of their infants or
children. Now it is very unlikely that there should be
so many households without children ; and therefore,
since none such are excepted, we may conclude that
they were baptized as well as the rest of the family ;
only the baptism of adult persons being more for the
honour ofthe Christian religion, the holy writers chose
only to name the chief persons baptized, thinking it suf
ficient to include their children and servants under the
general terms of " all theirs," or " their households."
And what makes it still more probable that children
were really included in these terms, is that the Scrip
tures no where mention the deferring of the baptism' of
any Christian's child, or the putting it off till he came
to years of discretion. An argument that surely may
as justly be urged against the adversaries to infant-bap
tism, as the silence of the Scriptures is against us.
Dean Comber, Wheatly.
It has been a very ancient usage of the Church* de
rived, as there is all the reason to think, from the apos
tolical times, that the children of believing parents
should receive the benefit of Christian baptism. Ori
gen makes this to be a part of apostolical tradition :
"For this the Church received as a tradition from the
apostles, namely, to give baptism to infants." The
writings of Clement, Ignatius, Polycarp, and such other
very early Christian writers, are so short, that one
cannot expect to find every Christian usage therein : but
I think that Psedobaptism could be hardly so generally
used in the second and third century, unless it had been
a custom in the former ages ; nay, from the beginning
of Christianity, For, if it had been a custom which
had gradually grown up, some of those ancient writers
would somewhere or other in their works have opposed
it. There is not indeed any thing in the holy Scrip
tures, which does in express terms command it. But
yet there do not want probable arguments drawn from
thence, which do evince the truth thereof. For, since
the Gospel is said to be " a better covenant" than the
Jewish law, (Heb. viii. 6 ;) we cannot think, that an
injunction to admit members into the Church, only after-
years of discretion, should be so good an one, as that
which allows them to come into it the eighth day after
their birth. Gen. xvii. 12. When " Lydia was bap
tized and her household," (Acts xvi. 15 ;) and when
St Paul " baptized the household of Stephanas ;" it is
hard to be believed that there was never a child in those
families. When the apostles were commanded to " bap
tize all nations," (Matt, xxviii. 19 ;) it is not to be sup
posed, but that the children therein were to be baptized,
as well as the persons of riper age ; unless a particular
restriction had gone along with the command. Since
the apostle assures us, that "they which are of the
faith," that is, all Christians, " are children of Abra
ham," (Gal. iii. 7 ;). then surely their offspring have as
good a title to partake ofthe federal right of baptism,
whereby they may enter into the Christian covenant,
as the carnal progeny of Abraham had to enter into the
Jewish covenant by circumcision. When the apostle
declares, that the children of a believing parent "are
holy," (1 Cor. vii. 14,) it cannot be denied, but that,

either they were actually entered into the Christian
covenant, or that at least they had a title thereunto.
Dr. Nicholls.
But when we come to the ancient fathers, who lived
nighest to the apostolical times, and were the best
judges both what was the practice of the very first ages,
and how they understood the words of holy writ, when
it Avas first delivered to the Church ; they do uniform
ly declare in favour of infant baptism. And sure
ly they must be allowed to be competent witnesses
of what was done by the apostles themselves. They
could tell whether themselves or their fathers were
baptized in their infancy, or whether it was. the apos
tles' doctrine or advice to stay till they were grown
up to years of maturity. But now in none of these do
we meet with any that favours the opinion of our ad
versaries, but almost in all of them a direct confutation
of their errors. In some of them Ave have express and
direct mention of the practice of the Church in baptiz
ing infants ; and even in those, in whose way it does not
come to say any thing as to the age when baptism
should be administered, we have frequent sentences
from whence it may be inferred by way of implication.
St. Clement, in the apostles' times, speaks of original
sin as affecting infants : if so, then baptism is necessa
ry to wash it away. Justin Martyr affirms, that bap
tism is to us in the stead of circumcision ; from whence
we may fairly conclude, that it ought to be administer
ed to the same kinds of persons. In another place, he
mentions several persons, "who were discipled (or
made disciples) to Christ, whilst children:" which
plainly intimates, that children may be made " disci
ples," and consequently may be baptized. For the only
objection of the« Antipsedobaptists against infant-bap
tism is their incapacity of being made disciples. Nqw
here they may perceive, that, if Justin rightly under
stood the word, children may be disciples. And it is
worth observing, that the persons he here speaks of are
said to be " sixty and seventy years old :" and there
fore, if they were discipled and baptized when children,
it follows they must be baptized even in the days ofthe
apostles. But to proceed : Irenseus, who lived but a
little after Justin, reckons infants among those who
were " born again to God." A phrase, which in most
ecclesiastical writers, and especially in Irenseus, is
generally used to signify that " regeneration," which
is the effect -of baptism. And, that this must be the
sense of the word here, is plain, because infants are not
capable of being born again in any other sense. Ter-
tullian again, a few years after him, speaks of infant-
baptism as the general practice of his time. In the next
century, Origen, in several places, expressly assures
us that " infants were baptized by the usage of the
Church." And lastly, about the year 250, (which was
but 150 years after the apostles,) St. Cyprian, with
sixty-six bishops in council with him, declared all
unanimously, that none were to be hindered from bap
tism and the grace of God : " Which rule," saith he,
" as it holds for all, so we think it more especially to
be observed in reference to infants, and persons newly
born." The same might be shewn from all the other
fathers of the three first centuries, who all speak of it
as a doctrine, settled and established from the begin
ning of Christianity,- without once questioning or op-

PUBLIC BAPTISM OF INFANTS.

321

posing it ; which certainly they Avould have done in
some or other of their works, had they known it to have
been an innovation, contrary to the doctrine or practice
ofthe apostles. Dr. Nicholls, Wheatly.
(4.) In the very early times of Christianity, whilst
the faithful were under a state of persecution, there was
no settled place of administering tlie rite of baptism.
The apostles baptized in ponds and rivers ; and in any
place, where there was convenience of water. Thus
Philip baptized the Eunuch in a watery place, which
they met with accidentally in the road. Acts viii. 38.
But the apostles likewise began a custom in their time,
of baptizing in houses ; and so it should seem that St.
Paul was baptized, (Acts ix. 17, 18 ;) there being no
mention of any river : probably the water which was
about the house, serving for that occasion. The same
seems to be the case with the jailor, who was converted
by St. Paul, and was " baptized, he and all his, straight
way." Acts xvi. 33. This custom of baptizing in
houses, where the congregations of the faithful met,
continued for the first ages, when the persecution obli
ged them to perform all religious acts with as much
privacy as might be. After the empire became Christ
ian, and temples were every where erected, a baptist
ery, or room to baptize persons in, Avas joined to the
church ; where the persons, who were baptized, had
the prayers of the Congregation for God's blessing
upon them. This being neglected by some persons,
who performed the baptismal rites in private houses
and oratories, they thereby seming to slight the pub
lick baptisteries, occasioned the 59th canon of the Con-
stantinopolitan council under Justinianus the younger :
" Let not baptism be celebrated in any oratory within
a private house : but they, that would partake of an
undefiled baptism, let them go to the publick churches,
and there let them enjoy this gift. But, if it shall be
proved against any one, that he has transgressed against
this ordinance, if he be a clergyman, let him be depo
sed ; and if he be a layman, let Mm be excommunica
ted." Our Church has not been so seArere, as to have
recourse to excommunications and depositions, upon
the breaking in upon this duty : but she orders, that
" the baptism be administered in the church," in the pub
lick congregation ; " that the congregation there pre
sent may testify the receiving of them that be newly
baptized into the number of Christ's Church." And it
is a pity, that so wholesome a constitution should be
trampled under foot by the vanity of some, and the
compliance of others, though there be not so great a
penalty annexed to it, as formerly was. Dr. Nicholls.
(5.) "It appeareth by ancient writers," as was ex
pressed in the rubrick till the last review, " that the
sacrament of baptism in the old time was not common
ly ministered but at two times, at Easter and at Whit
suntide :" at Easter, in remembrance of Christ's resur
rection, of which baptism is a figure, (Rom. vi. 4 ;) and
at Whitsuntide, in remembrance of three thousand souls
baptized by the apostles at that time. Acts ii. 41. For
this reason in the western Church all, that were born
after Easter, were kept until Whitsunday, and all that
were born after Whitsunday were reserved until the
next Easter ; unless some imminent danger of death
hastened the administration of it before. Though
in the Eastern Church the feast of Epiphany was

also assigned for the administration of this sacra
ment, in memory of our Saviour being, as it is supposed,
baptized upon that day. And, about the eighth or ninth
century, the time for solemn baptism was enlarged even
in the Latin Church, all Churches being moved by
reason of the thing, to administer baptism, as at first,
at all times of the year. Wheatly. The wise Reform
ers of our Liturgy thought it too great a liberty, to be
left to the parents to keep their children from baptism
from the time of their birth to the following Easter,
which was indulged by the provincial council only a
little to comply with the see of Rome, who tenaciously
adhered to an old custom, the reason, of which was van
ished ; and therefore they very prudently order, that
the people should be admonished to bring their children
to Church for baptism upon Sundays only and holy-
days, and that in any time of the year ; not with any
particular regard to those Sundays and holy-days, but
because the greatest congregations then met at Church,
who may be witnesses of their reception into the Church,
and may thereby receive benefit, by refreshing their
memories with a recital of those sacred engagements,
which they themselves formerly made. Dr. Nicholls.
The reason of the former part of this rubrick is plain
enough. That this office, which is designed to be a
publick one, should not be used on such days, or at such
hours of the day, when there is no publick service per
formed, or congregation attending ; and when conse
quently the administration of baptism would only bo>
private in effect, though executed within the walls ofthe
Church and with the publick form. But how the al-
loAvance is to be interpreted depends upon the meaning
of the word " necessity :" which can hardly be con
ceived to take place here in any such strict sense as
that in which it it is used in the rubrick before the of
fice of private baptism. For what necessity can there
be, to prefer any other day for publick baptism before a
Sunday or holy-day, which would not equally warrant
a private baptism ; that is to say, supposing the ex
pression, " if necessity so require," to be tantamount
to that other in the following office "if need shall com
pel." If there were room to believe that both these ex
pressions related to the "same" causes, or "urgent
causes," then the allowance to baptize " on any other
day" must be understood only of " private" baptisms.
But I fear it can hardly be so construed, especially as
provision is made for such cases in the private office,
so neither am I able to assign the instances, of which
it may be properly understood. Should it be alleged,
that no more might be intended by the expression, than
to except some cases of great inconvenience, as it seems
to be opposed to the words foregoing " most convenient,"
this meaning might well enough be approAed, if such
construction might be allowed.
Under such uncertainty the point that I chiefly rest
upon is this. That it doth not appear that we of thc
clergy have any power lodged with us to judge and de
termine what are those cases of " necessity" or " incon
venience," which deserve a dispensation, or exception
from the general rule. It is said, that " the people
shall be admonished" to bring their children to be bap
tized " only on Sundays or holy-days." Which I sup
pose with regard to us, is no more than a general di
rection to discourage their neglect of this rubrick, as

322 PUBLIC BAPTISM OF INFANTS.
There shall be for every Male Child to be baptized, when they can be had, two Godfathers (6.)
and one Godmother ; and for every Female, one Godfather and two Godmothers ; and Pa
rents shall be admitted as Sponsors, if it be desired.
When there are Children to be baptized, the Parents or Sponsors shall give knowledge thereof,
before the beginning of Morning Prayer, to the Minister. And then the Godfathers and
Godmothers, and the People with the Children, must be ready at the Font, (7.) either imme
diately after the last Lesson at Morning Prayer, or else immediately after the last Lesson at

we have opportunity, and to put them in mind, as often
as there sliall be occasion to remind them, to bring their
children when there is a congregation to witness their
baptism : " at least on such days and at such hours, as
there is publick service usually performed." And if
they comply with the rubrick thus far, as to bring their
children to Church on any day when there is stated ser
vice, taking upon themselves to answer for the " neces
sity" of the case ; and withal give notice to the Curate
of their intention " either the night before, or in the
morning before prayers begin," as a following rubrick
directs ; I do not see that the baptism of their children
can be refused or postponed. But then, on the other
hand, how far a Curate, though he take not upon him
self to judge of the necessity, &c. may take upon him
self to baptize on any day, or hour of the day, Avhen
there is no publick service, is another question. This
I think is clear, that he may justify himself in refusing
4o do so, both by the office, on one part of which is the
publick " reception of the baptized infant into the con
gregation of Christ's flock ;" and by the rubrick, which
injoins that the baptism shall be administered " imme
diately after the second lesson either of morning or
evening prayer :" which of the two is left to the Cu
rate's discretion, but Ms discretionary power goes no
farther. It will be observed, that, for the same reason, bap
tism ought never to be deferred till the stated service is
over, where it can be performed in time of service :
which proviso I put in on account of those places, as
cathedral and collegiate churches for instance, where
the usual situation of the font is at so great a distance
from the choir or the place of divine service, as to ren
der the compliance with this injunction impracticable.
For, wherever the font is, there, and there only, can
this office be regularly performed: which we ofthe
clergy should take the more notice of, because it is the
only point in these previous rubricks, placed at the head
of the office, which is expressly charged upon the min
ister : " The priest coming to the font and standing
there shall say." Archdeacon Sharp.
(6.) This rubrick, which was added at the last review,
is concerning the Godfathers and Godmothers. The
use of which in the Christian Church was derived from
the Jews, as well as the initiation of infants itself. And
it is by some believed that the " witnesses" mentioned
by Isaiah at the " naming of his son," (Is. viii. 2,) were
of the same nature with.Jthese sureties.
2. In the primitive Church they were so early, that
it is not easy to fix the time of their beginning. Some
of the most ancient fathers make mention of them, and
through all the successive ages afterwards Ave find the
use of them continued, without any scruple or interrup
tion, till the Anabaptists, and other Puritans of late

years, raised some idle clamours against them. Some
of these there will be a properer place"to speak to here
after. In the mean while it may be observed in gen
eral, that since the laws of all nations (because infants
cannot speak for themselves) have alloAAred them guar
dians to contract for them in secular matters ; which
contracts, if they be fair and beneficial, the infants must
make good when they come to age ; it cannot, one would
think, be unreasonable for the Church fo allow them
spiritual guardians, to promise those things in thei%
name, without which they cannot obtain salvation. And
this too, at the same time, gives " security" to the
Church, thatthe children shall not apostize, from whence
they are called " sureties ;" provides monitors to every
Christian, to remind them ofthe vow which they made
in their presence, from whence they are called " wit
nesses ;" and better represents the new birth, by giving
the infants new and spiritual relations, whence they are
termed Godfathers and Godmothers.
3. How long the Church has fixed the number of
these sureties, I cannot tell : but by a constitution of
Edmund, Archbishop of Canterbury, in the year 1236,
and in a Synod held at Worcester, in the year 1240, 1
find the same provision made as is now required by our
rubrick, namely, " That there should be for every male
child, that is to be baptized, two Godfathers and one
Godmother, and for every female one Godfather and two
Godmothers." Wheatly.
The tAventy-ninth Canon ofthe Church of England
provides that no " parent is to be admitted to answer
as Godfather for his own child:" on the ground, I
suppose, that parents are by nature under sufficient
bonds to take care of the religious education of their
children. The permission granted by our Rubric,
probably originated in the difficulty of procuring other
Sponsors in some cases : but where they may be conve
niently had it still seems desirable to obtain as many
pledges as practicable for the religious education of
youth. t. c. b.
(7.) What the font is, every body knows, but not
why it is so called. The rites of baptism in the first
times were performed in " fountains" and " rivers,"
both because their converts were many, and because
those ages were unprovided of other baptisteries. We
have no other remainder of this rite but the name : for
hence it is, that we call our baptisteries, "fonts ;"
which, when religion found peace, were built and con
secrated for the more reverence and respect of the sa
crament. These were set at first some distance from
the church ; after, in the church-porch ; and that sig
nificantly, because baptism is the entrance into the
church mystical, as the porch to the temple. At the
last, they got into the church, but not into every one,
but the city-chureh where the bishop resided, hence call-

PUBLIC BAPTISM OF INFANTS. 323
Evening Prayer, as the Minister, by his discretion shall appoint. And the Minister coming
to the Font (8.) (which is then to be filled with pure Water) (9.) and standing there, shall
say,
HATH this Child been already baptized, or no ? (10.)

ed " the mother-church, " because it gave spiritual
birth by baptism; afterwards they were brought into
rural churches. Wheresoever they stood, they Avere
had in high veneration. Bp. Sparrow.
(8.) There is an obvious remark to be made upon
this restriction as to place : namely, that no minister
ought to use this publick form in a private house ; or
indeed in any place, except at the font itself, to which
the use of it is restrained. Nay, if the rubrick did not
forbid him, the very office itself would, in which he is
directed to pray in these words, " Grant, that whoso
ever is here dedicated to thee by our office and ministry,
may be endued Avith heavenly virtues," &c. Consider
whether these words can consistently, or indeed with
out absurdity, be used in a parlour or bedchamber ;
or in any other place save at the common baptistery, or
" fountain of baptism," as the old offices term it, appro
priated to each parish or congregation. Archd. Sharp.
If the occasion be so urgent as to require baptism at
home, the church has provided a particular office for the
administration of it ; which directs, that the essential
parts of the sacrament be administered immediately in
private ; but defers the performance of the other solem
nities till the child can be brought into the church.
As to the office we are now upon, it is by no means to
be used in any place but the church. It is ordered to
be said " at the font," in the middle of the Morning or
Evening prayer, and all along supposes a congregation
to be present ; and particularly in one of the addresses
which the priest is to use, it is very absurd for him to
tell the Godfathers and Godmothers in a chamber, that
" they have brought the child thither to be baptized,"
when he himself is brought thither to baptize it. It is
still more absurd for him in such a place to use that ex
pression, "Grant that whosoever is here dedicated to
thee by our office and ministry," &c. For he knows
that the word " here" cannot be applicable to the place
he is in : nor yet has he any authority to omit or alter
the form.
If we look back into the practice of the primitive
church, we shall find that the place where this solemn
act was performed was at first indeed unlimited : " in
any place where there was water," as Justin Martyr
tells us ; " in ponds or lakes, in springs or rivers," as
Tertullian speaks : but always as near as might be to
the place of their publick assemblies. For it was never
(except upon extraordinary occasions) done without the
presence of the congregation. A rule the primitive
Christians so zealously kept to, that the Trullan coun
cil does not allow this holy sacrament to be adminis
tered even in Chapels that were appropriate or private,
but only in the publick or parish churches; punishing
the persons offending, if clergy, with deposition; if lai
ty, Avith excommunication.
In our own Church indeed, since our unhappy confu
sions, this office hath been very frequently made use of
in " private;" and some ministers have thought them
selves, to prevent the greater mischief of separation, ne

cessitated to comply with the obstinacy of the greater
and more powerful of their parishioners ; who, for their
ease or humour, or for the convenience of a more splen
did and pompous christening, resolving to have their
children baptized at home, if their own minister refuse
it, will get some other to do it.
But such persons ought calmly to consider, how con
trary to reason and the plain design ofthe institution of
the sacrament this custom is. For what is the end of
that sacred ordinance, but to initiate the person into the
Church of Clirist, and to intitle him to the privileges of
it ? And where can there be a better representation of
that society, than in a congregation assembled after the
most solemn and conspicuous manner for the worship of
God, and for the testifying of their communion in it ?
Where can the profession be more properly made be
fore such admission ; where the stipulation given, where
the promise to undertake the duties of a Christian ; but
in such an assembly of Christians ? The ordinance is
certainly publick : publick in the nature and end of it ;
and therefore such ought the celebration of it to be ; the
neglect whereof is the less excusable, because it is so
easily remedied. Wheatly.
(9.) Water is the element appointed by our Saviour
as an essential, without which the sacrament cannot be
administered : and it ought to be " pure," both in re
gard to decency, and to the spiritual significancy of it,
as employed to wash away sins. Archdeacon Tardley.
(10.) The minister is injoined to ask this question,
that he may not unawares baptize a child, that has been
baptized before : which is contrary to both the word
of God, and to the usage and laws of the Church in all
ages. For, though several persons are recorded in
Scripture to be baptized, there is no mention of any
one that was eA'er re-baptized, though they were to re
ceive the sacrament of the Lord's Supper often, (l Cor.
xi. 24, &c.) And, since baptism succeeded in the
place of circumcision, the latter being never reiterated
in the Jewish Church, so neither ought the former.
For since this sacred rite is the initiatory one, whereby
we are admitted into our holy religion, it ought not to
be repeated : since we enter into our religion but once,
to reiterate the form were only to make sport with, or
at least to pervert the intent of the sacred mystery.
And to this probably relate the " one faith, one bap
tism," (Eph. iv. 5:) and the "once enlightened,"
(Heb. vi. 4,) is not improbably to be understood ofthe
same. But the whole current of antiquity runs against
the repetition of baptism. Dr. Nicholls.
Some few individuals in this country have entertainr
ed scruples concerning the validity of Lay-Baptism.
The subject was brought before the General Conven
tion of 1811, by a memorial signed by two Presbyters,
the object of which was to procure a declaration against
its validity. Upon wliich it was resolved, " that it is in
expedient to take any order on the aforesaid memorial."
Bishop White, in his Memoirs of the Church, de
precates what he considers to be an increasing tendency
49

324

PUBLIC BAPTISM OF INFANTS.

51 If they answer, No ; then shall the Minister proceed,
(11.) as followeth :
in some of the Clergy, to administer Episcopal Bap
tism to such as desire it, on alleged doubts of the va
lidity of former baptism. This he thinks to be contra
ry to the rubricks, and demonstrated so by many ju
dicious divines of the Church of England. The ques
tion of the validity of baptism by persons not episco-
pally ordained, was first started in England during
the latter part of the reign of Queen Ann, and was con
nected with the political maneuvres in favour of the
Pretender. It was then customary to stigmatize the
Hanoverian family as unbaptized Lutherans. Arch
deacon Sharp refers to this question in one of his
Charges. "In that year," (1712) says he, "the dis
pute about the invalidity of lay-baptism running pretty
high, the two Archbishops, with all the Bishops of
their provinces that were in town, came unanimously
to this resolution, that lay-baptism should be discouraged
as much as possible ; but, if the essentials had been pre
served in a baptism by a lay hand, it was not to be re
peated. But then, Avhen it was proposed that a declara
tion of their sentiments to this purpose should be pub
lished, in order to silence or determine the debates
raised on this question, it was resolved, upon mature
deliberation, to leave the question as much undecided
by any public declaration, as it was left in the public
offices and canons of the Church, for the better securi
ty of discipline, and to prevent any advantages that
might be taken by dissenters, or seem to be given them,
in favour of their baptisms : though they do not pro
perly come within the question of lay-baptisms in cases
of extremity." This question was again considerably
agitated in England a few years ago, on the occasion
of a Clergyman's refusing to bury a child who had been
baptized by a dissenting minister. An action was
brought by the parent, and was decided against the
minister, by Sir John Nicholls, upon reasons grounded
altogether on the Rubricks of the Church. Upon these
facts, Bishop White gives it as his opinion that " the
Rubricks of the Church of England, are in perfect ac
cordance with the sense of Scripture." t. c. b.
The first part of the office, or thc preparation before
baptism, concerns either the child or the sureties : as
to the child, Ave first inquire if it want baptism ; sec
ondly, shew the necessity of it in an exhortation ; third
ly, we pray it may be fitted for it in the two Collects.
First, the priest asks if this child have been already
baptized, because St. Paul saith, "there is but one
baptism," (Ephes. iv. 5 ;) and as we are born, so we
are born again, but once. Secondly, the minister be
gins the exhortation, shewing, 1 . what reason there
is to baptize this child, namely, because of its being
born in original sin, (Psal. li. 5,) and by consequence
liable to condemnation, (Rom. v. 12;) the only way to
free it from which is baptizing it with water and the
Holy Ghost. John iii. 5. And secondly, beseeching
all present, upon this account to pray to God, that,
while he baptizes this child with water, God will give
it his holy Spirit, so as to make it a lively member of
Christ's Church, whereby it may have a title to " re
mission of sins." Thirdly, the two Collects follow,
made by the priest and all the people for the child : the

DEARLY beloved, forasmuch as all men
(12.) are conceived and born in sin ; (13.) and
first Collect commemorates how God did tipify this
salvation, which he now gives by baptism, in saving
Noah and all his by water, (l Pet. iii. 21 ;) and by
carrying the Israelites safe through the Red sea. 1 Cor.
x. 2. And it declares also how Christ himself by be
ing baptized sanctified water for rehiission of sin : and
upon these grounds we pray, that God will by his
Spirit cleanse and sanctify this child, that he may be
delivered from Ms wrath, saved in the ark of his church,
and so filled with grace as to live holily here, and hap
pily hereafter. The second Collect, after owning God's
power to help this child, and to raise him from the
death of sin to the life of righteousness, doth petition
him to grant it may receive remission and regeneration,
pleading with God to grant this request, by his pro
mise to give to them that ask, that so this infant may
be spiritually cleansed by God's grace in its baptism,
and come at last to Ms eternal kingdom, through Christ
our Lord, Amen.
2. The next part of the preparation concerns the
godfathers or sureties, who are 1 . encouraged in the
Gospel and its application, with the thanksgiving; 2.
instructed in the preface before the covenant; 3. en
gaged in questions and answers. The Jews had sure
ties at circumcision, who promised for the child till it
came to age, (Isai. viii. 2 ;) and the primitive Christ
ians had sponsors to engage for such as were baptized ;
and since children cannot make a covenant themselves",
it is charity to appoint (as the laws of men do) others
to do it for them till they be of age, and this gives se
curity to the Church, the child shall not be an apostate;
provides a monitor for both the child and its parents,
to mind them of this vow, and keep the memory of this
new birth, by giving the child new and spiritual rela
tions of godfathers and godmothers : iioav to these the
priest next addresseth, 1. in "the Gospel," (Mark x.
13 ;) which shews how the Jews, believing that Christ's
blessing would be very beneficial to young children,
brought them to him in their arms, and when the dis
ciples checked them, Christ first declares that infants,
and such as were like them, had the only right to the
kingdom of heaven, and therefore they had good right
to his love and his blessing, and to all means which
might bring them to it, and accordingly he took them
in his arms and blessed them. After this follows the
explication, and applying this Gospel to the sureties ;
for if they doubt, here they may see Christ's love to
infants, and their rigbt to heaven and to this means,
so that they may firmly believe he will pardon and sanc
tify this child, and grant it a title to this kingdom ; and
that he is well pleased with them, for bringing this
child to his holy baptism ; for he desires that this in
fant, as well as Ave all, may come to know and believe
in him. Wherefore thirdly, here is " a thanksgiving"
to be offered up by all, beginning with praising God
for calling us into his Church, where we may know
him and obtain the grace to believe, it being very pro
per for us to bless God for our being Christians, when
a new Christian is to be made ; and then follows a
prayer, that we who are Christians may grow in grace,
and that this infant may receive the Spirit in order to

PUBLIC BAPTISM OF INFANTS.

its regeneration and salvation. After which form of
devotion, fourthly, there is a " preface to the covenant,"
Avherein the Godfathers and Godmothers are put in
mind, first, what hath been done already, namely,
They have brought the child to Christ, and begged of
him in the Collects to accept it, and Christ hath shewed
thein in the Gospel, that the child is capable to receive,
and he willing to give it salvation, and the means
thereof upon the conditions required of all Christians,
that is, repentance, faith, and new obedience. Sec
ondly therefore, they are required to engage in the
name of this child, till it come of age, that it shall per
form these conditions required on its part, that it may
have a title to that which Christ doth promise, and
will certainly perform on his part. Fifthly, the en
gagement itself follows, which is very necessary, since
baptism is a mutual covenant betAveen God and man,
and therefore in the beginning of Christianity, (when
the Church consisted chiefly of such as were converted
from the Jews and Heathens, after they came to age,)
the parties baptized answered these very same questions,
and e.ntered into these very engagements for themselves,
which infants (who need the benefits of baptism as much
as any) not being able to do, the Church lends them
the feet of others to bring them, and the tongues of
others to promise for them ; and the priest stands
in God's stead to take this security in his name ;
he "demands" therefore of the sureties, first, if they
in the name and stead of this child will renounce all
sinful compliances with the " devil," the " world,"
and the "flesh," which tempt us to all kinds of sin,
and so are God's enemies and ours also, in so high a
measure, that unless we vow never to follow and be
led by them, we cannot be received into league and
friendship with God : to this they reply in the singular
number, as if the child spake by them, "I renounce
them all." Secondly, as Philip asked the eunuch, if
he did believe before he baptized him, (Acts viii. 37,)
so the priest asks, if they believe all the articles of the
Christian faith, into which religion they are now to be
entered, and therefore they must engage to hold all the
fundamental principles thereof revealed in Scripture,
and comprised in the Apostles' Creed, and they are to
answer, " I do." Thirdly, that it may appear to be
their own free act to admit themselves into this holy re
ligion, they are asked if they will be baptized into this
faith, and they answer "That is my desire ;" for who
would not desire to be a child of God, a member of
Christ, aud an heir of heaven ? But since these bene
fits of baptism are promised only to them who live holi-
ly, fourthly, it is demanded if they will keep God's
holy Avill and commandments as long as they live, since
they now take Christ for their Lord and Master, and
list themselves under his banner, and receive his grace
in this sacrament, to renew and strengthen them to
keep this vow ? Upon these accounts they promise
"they will" keep God's commandments. And now the
covenant is made betAveen God and this infant, he hath
promised it pardon, grace, and glory, and is willing to
adopt it for his own child : and this child by its sureties
hath engaged to forsake all evil ways, to believe all truth,
and to practise all kind of virtue. Dean Comber.
(11.) If the minister be answered, that the child hath
not been baptized, he then begins the solemnity with

325
an exhortation to prayer : for there being a mutual
covenant in this sacrament between God and man, so
vast a disproportion between the parties, and so great
a condescension on the part of the Almighty, (who de
signs only our advantage by it, and is moved by no
thing but Ms own free grace to agree to it ;) it is very
reasonable, the whole solemnity should be begun with
an humble address to God. Dean Comber.
(12.) Our holy Church's aim being in all her services
to make them "reasonable," that according to St. Paul,
(1 Cor. xiv,) we may all join with her in her offices,
both with our "spirit and understanding," she hath
been careful, not only to put them into a known tongue,
but also to instruct us in the nature of them : making
thus her Prayer Book a sum of divinity. Therefore
here in the beginning, she instructs out of holy Scrip
ture concerning the necessity and efficacy of baptism,
as very briefly, so very pithily and fully. First, lay
ing down this for a rule, that we are all born in sin,
as it is in Rom. v. 18, 19; all guilty in Adam's fall,
(so the Catholick Church spread over the world always
understood it,) and therefore by our first birth have no
right to heaven, into which "no unclean thing shall
enter." Ephes. v. 5. Secondly, that therefore there
is need of a second birth to give us a right to that, as
it is (St. John iii. 3 ;) " Except a man be born again,
he cannot enter into the kingdom of God." Thirdly,
that this second or new birth is by Avater and the Holy
Ghost, (St. John iii. 5 ;) "Except a man be born again
of Avater and the Holy Ghost, he cannot enter into the
kingdom of God." By water and the Holy Ghost is
there meant holy baptism. For first, this is the most
literal interpretation of the words ; for what is baptism
but Avater and the Holy Ghost ? and therefore the best :
for that is certainly the sense of the Holy Ghost, who,
as Ave all believe, was the author of the letter of thc
Scripture, and therefore of the literal sense, where that
is not contrary to, but agreeable with, the other Scrip
tures. Now this literal sense given is agreeable to
other texts : as namely, to Acts viii. 38 ; x: 47 ; where
water is declared to be the element of baptism : and
expressly again, (Eph. v. 26 ;) " Christ loved the
Church, and gave himself for it, that he might sanctify
and cleanse it with the washing of water. And as this
is the most literal, so it is the most catholick inter
pretation of the words ; and therefore also the best, by
St. Peter's rule, (2 St. Peter i. 20.) "Knowing this
first, that no prophecy of Scripture is of private in
terpretation." That this is the most catholick inter
pretation, appears by all the ancient interpreters upon
the place, who all expound it of baptism. And indeed
if it were lawful to expound it otherwise, seeing no
other Scripture contradicts this literal sense ; I know
not how it can be avoided, but that men may lose all
their Creed by playing so with Scripture, leaving the
letter for figures. Thus are we instructed in the na
ture, necessity, and efficacy of holy baptism ; that it
is the only ordinary means of our regeneration, or sec
ond birth, which gives us a right and title to heaven.
Bp. Sparrow.
Of all the ancients there is not one to be named, that
ever did otherwise either expound or allege the place,
than as implying external baptism. Hooker.
(13.) The Church here assigns as an argument, why

326

PUBLIC BAPTISM OF INFANTS.

our Savour Christ saith, None can enter into
the kingdom of God, (14.) except he be regen-
we should pray for the infant, the consideration of that
sin, in which it was " conceived and born :" which al
though arrogantly denied by the old Pelagians, and their
revived issue the Socinian and Anabaptist, yet it is af
firmed in Scripture, (Ps. li. 5 ; Rom. 12. 18 ; Job xiv. 4,
5 :) and was observed by the light of nature among the
heathens ; believed by revelation among the Jews, and
all the orthodox Christians ; yea, it hath a thousand
witnesses in every man's breast, who will but consider
how miserably he is inclined in many cases against his
reason, his judgment, and his resolutions. And it was
very necessary for the Church to lay this foundation, be
cause the denial of original sin hath always been follow
ed by the contempt of infant baptism. Dean Comber.
(14.) That is, he can neither liaAe part in the king
dom of grace nor of glory ; neither be made a member
ofthe Church militant nor triumphant. Nothing defiled
can come there, (Rev. xxi. 27 ; 2 Cor. 15, 16 :) and alas,
they are defiled both in body and soul. But God hath
provided aremedy as large as theevil : water, to cleanse
the outward, and the Spirit, to purify the inward man.
The baptism of water without the Spirit will not suffice ;
no, nor yet the baptism of the Spirit without water ;
for St. Peter orders those to be baptized with water,
who had received the Spirit before. Acts x. 47, 48. So
that since children need this grace so exceedingly, and
God hath so graciously provided this remedy, and assu
red us ofthe necessity thereof; we must not allege that
God is able to save without it; but most devoutly beseech
him that " this child" may become partaker of this bless
ed means. Dean Comber.
(15.) That is except he be baptized. Bp. Cosins.
Some of the scriptural authorities by which the doc
trine of our Church may be sustained, are as follows :
1. The terms " Regeneration" and "Born again,"
are put in connexion with baptism by water. " The
washing," (Titus iii. 5.) or, as it might be translated.
" the laver of regeneration." And in the gospel of St.
John, (ch. iii. 3.) our Lord, after having said, " Except
a man be born again, he cannot see the kingdom of
God," explains himself afterwards more fully, thus —
(v. 5.) " Except a man be born of water and ofthe spir
it, he cannot enter into the kingdom of God."
2. There is the passage quoted by our baptismal ser
vice, from the tenth chapter of the gospel of St. Mark,
v. 14. It comprehends that signal act of Christ, by
which in reproof of his disciples, he blessed little chil
dren, and said : " Suffer them to come unto me, for of
such is the Mngdom of heaven :" an expression well
known to designate his Church. The spirit of the pass
age implies, that they may be his, not merely in the
sense of visible society, but in that of love and appro
bation. Now the stress of the objection against our
doctrine, lies in the supposed impossibility of infants be
ing generally in such a state, without subsequent con
version ; which requires the exercise of reason. There
fore the objection is not only erroneous in itself but has
its origin in another error.
3. In the first epistle to the Corinthians, (vii. 14.)
St. Paul uses the expression, " else were your children
unclean, but now are they holy." By all who contend

erate and born anew of Water (15.) and of
the Holy Ghost ; (16.) I beseech you to call
for infant baptism, this text is urged in proof of it. Sure
ly there is inconsistency in urging it to that effect, and
yet in limiting the sense to an initiation into a visible
Society. The Greek word translated " holy," is the
same which in other places is rendered " saints."
4. Some ofthe epistles ofthe apostles are addressed
to churches so long after their formation, that there was
more than a sufficiency of time for the children of be
lievers, baptized in infancy, to become adult. N°w we
have in these epistles precepts relative to children :
such as that of " bringing them up in the nurture and
admonition of the Lord." Ephes. vi. 4. But there is no
direction to labour for their conversion, or their regen
eration ; the matter which, according to the opposite
theory, ought most of all to have been attended to.
5. In analogy with the above fact, it may be remark
ed of good men, under the Mosaick and Abrahamick
Covenants, that there is not a single instance, in which
any one of them is supposed to have begun to be in •cove
nant with God, at any other period than when there ap
plied to him the promise attached to circumcisibn — " I
will be a God to thee, and thy seed after thee." Gen.
xvii. 7. The being brought within the covenant, wheth
er in infancy or in maturity, was supposed to involve an
application of the promise. The subject of the dispensa
tion might have occasion, in the event of a fall, as in the
case of David, to put up the prayer — " Create in me a
clean heart, 0 God, and renew a right spirit within
me." Ps. li. 10. But such conversion from sin, is not
derogatory to the position ofthe integrity ofthe initia
tory state.
6. On any other principle than that now maintained,
the gospel has, in this particular, less of grace in it,
than is to be found in the preceding dispensation of the
law. All advocates for infant baptism, suppose this or
dinance to answer under the gpspel the same end, as
that which had before been attached to circumcision,
and they consider that place in the scripture, which
speaks of " the circumcision made without hands" (Co-
loss, ii. 1 1 .) as intended of baptism. Now the older or
dinance was the sign of the covenant which God made
with Abraham, and with his seed after him. The sign
ought not to be considered as severed from the thing
signified. Unless therefore the whole transaction be
thought confined to temporal blessings, which would
not be yielded by the disapprovers of our present doc
trine, the said instituted rite conveyed an assurance of
the divine favour, in an unlimited sense. Must not this
be also a property of the entrance into the covenant un
der the Gospel ? To suppose otherwise, would not be
consistent with the commendation of the latter, that is,
"the grace of God, bringing salvation to all men."
There has been the more minuteness in regard to a
sentiment so prominent in the institutions of our Church,
because of many notions of modern times, which stand
directly opposed to it. What we teach in this particu
lar, was uniformly held by the primitive Church : and
there was no departure from it, until above fifteen hun
dred years after the commencement ofthe Christian era.
After that time, there was set up the doctrine, that those
once in grace cannot finally fall from it. Now as many,

PUBLIC BAPTISM OF INFANTS.

327

upon God the Father, (17.) through our Lord
Jesus Christ, that of his bounteous mercy, he
will grant to this Child that which by nature
he cannot have; (18.) that he may be bap
tized with Water and the Holy Ghost, (19.)
and received into Christ's holy Church, and be
made a living member of the same.
^[ Then shall the Minister say, (20.)
baptized in infancy, are afterwards grievous sinners,
and continue so to the end of life ; it follows that they
could not have been in grace. But our Catechism was
drawn up, before that novel notion had gained such
ground, as to transfuse its complexion into the creed of
any Christian church. And this circumstance is one
ofthe evidences, of her being built on the foundation of
the Apostles and Prophets, "Jesus Christ himself be
ing the chief corner-stone." Ephes. ii. 20. But in say
ing so, there is the wish to guard the hearers, against
mixing with a reverence and a belief of the doctrines of
our Church, intolerance towards any other. " The
end of the commandment is charity :" not that indiffer
ence, which occasionally assumes its name ; but that
which issues from " a pure heart and a good conscience,
and faith unfeigned." 1 Tim. 1. 5. Bp. White.
I have, if I mistake not, fully shown that the terms
resurrection and regeneration may be considered as sy
nonymous. In their proper meaning, they cannot ap
ply to this life. It is only their metaphorical meaning
with which, in our present state, we have any concern.
In the metaphorical sense, the apostle expressly affirms
that we are risen in baptism ; it must therefore be ad
mitted, by every candid mind, that in whatever sense
baptism is a resurrection, it is, in the same sense, a re
generation. Consequently the language of our church,
in her baptismal service, is as consistent with the scrip
tures, as it is with the sentiments and expressions of
the church universal for sixteen hundred years. That
narrow use of the phrase which would exclude its ap
plication to baptism was unknown at the period of the
reformation. Hence there is a remarkable uniformity
with the language of the English Liturgy and articles,
in all the symbols and confessions of faith which were
framed at that period, by the continental reformers ; an
uniformity which is still preserved in our own country
in the formularies of those who, in their modes of speech,
have departed most widely from the language of our
church. When the circumscribed use of the term re
generation first became current, it may be difficult to
determine. It is not unlikely that it grew out of the
contentions, on the subject of election and grace, which
in the year 1618, agitated the synod of Dort; and Dr.
Nicholls, in his commentary on the baptismal office,
traces it no higher than to the beginning of the civil
wars in England ; that is to the year 1641. If this be
correct it is not difficult to account for its prevalence in
America. Dr. Jarvis.
(16.) To be "born of water" signifies to be bapti
zed with water; and to be "born ofthe Spirit" signi
fies to be renewed in the inner man, to be sanctified
or made holy by the gracious influence of the holy Spirit.

Let us pray.
ALMIGHTY and everlasting God, who,
of thy great mercy, didst save Noah and his
family in the Ark from perishing by water ;
and also didst safely lead the children of Israel
thy people through the Red Sea, figuring there
by thy holy Baptism ; (21 .) and by the Baptism
of thy well-beloved Son Jesus Christ in the
And this birth of water and ofthe Spirit is a new birth,
as it is distinguished from that old former birth of na
ture by which we enter into the world. Dr. Bennet.
(17.) Who gives this grace, " through our Lord Jesus
Christ," who instituted this ordinance, and intercedes
for us, and with us. Dean Comber.
(18.) Nothing is more evident, than that the blessing
of the covenant with God by Christ cannot be had by
nature : for by nature we are the children of wrath,
and consequently the objects of God's displeasure. Dr. Bennet.
(19.) Baptism with the Holy Ghost does in Scripture
phrase betoken the being indued with the extraordinary
gifts of the Holy Ghost. But in human writings it
very commonly signifies otherwise ; and particularly in
this place it denotes the being indued with the sancti
fying and regenerating grace of the Spirit. Dr. Bennet.
(20.) The rubrick here is deficient with respect to
the posture or action of the minister. It is not said,
whether he shall kneel or stand, at these and the other
prayers previous to the administration of baptism in
the two first offices. In that for adults indeed the ru
brick is far more clear for his standing ; it being said
before the two first prayers in the office, "And here all
the congregation shall kneel :" whereby the minister
seems to be excepted. But nothing certain can be
gathered as to the two former offices, wliich occasions
the clergy to practise differently in this circumstance.
Arclideacon Sharp.
It seems desirable that the rubrick should be more
explicit in relation to the posture both of minister and
people, as well in the office for the ministration of bap
tism, as that for the sacrament of the Lord's Supper.
In this place the English service must suppose the peo
ple to kneel, for the Rubric which succeeds the prayer
says "Then shall the people stand up." The minis
ter, I think must be supposed in a standing posture, be
cause he is not directed by it to rise, at the reading of
the Gospel. ' For uniformity's sake, I would recom
mend that the people should kneel through all thc pray
ers in the service, and that the Minister should per
form the service standing, with the exception of the
part where he is directed by the Rubric to kneel. This
seems to be the course that propriety would dictate. T. C. B.
Every one in the congregation ought devoutly to join
in this and all other prayers, and to shew their piety,
their zeal, and their charity, in interceding for the child
or children here offered to God, that they may effectually
receive all the benefits annexed to this holy sacrament.
Archdeacon Yardley.

328

PUBLIC BAPTISM OF INFANTS.

river Jordan, didst sanctify water, (22.) to the
mystical washing away of sin ; we beseech thee,
for thine infinite mercies, that thou wilt mer
cifully look upon this Child; wash him, and
and sanctify him with the Holy Ghost ; that
he, being delivered from thy wrath, may be re
ceived into the Ark of Christ's Church ; and
being steadfast in faith, joyful through hope,
and rooted in charity, may so pass the waves
of this troublesome world, that finally he may
come to the land of everlasting life ; there to
reign with thee, world without end, through
Jesus Christ our Lord. Amen.
^[ Or this.
ALMIGHTY and immortal God, the aid of
all who need, (23.) the helper of all who flee
to thee for succour, the life of those who be
lieve, and the resurrection of the dead ; We call
upon thee for this Infant, that he, coming to
thy holy Baptism, may receive remission of sin,
(21.) The apostle tells us, that " the long suffering of
God waited in the days ofNoah, while the ark was apre-
paring, wherein few, that is, eight souls were saved by
water. The like figure whereunto, even baptism, doth
also now save us," &c. 1 Pet. iii. 20. Whence it is
plain, that in the deliverance of Noah's family by
the ark, God did prefigure, or represent by way of
type, the Christian baptism: We are told also, that
the children of Israel were all of them "baptized unto
Moses in the cloud and in the sea," (1 Cor. x. 2;) that
is, they were by that baptism made the disciples of Mo
ses ; and consequently that the baptism was a type or
figure of the Christian baptism, by wliich we are made
our Saviour's disciples. Dr. Bennet.
(22.) Such was the language of the primitive Church :
not that they thought the water contracted any new
quality in the nature : but was only said to be "sanc
tified" in the use thereof, being converted by Christ's
institution from common to sacred purposes. L'Estrange.
(23.) In this second prayer, we request, 1. that this
child may be pardoned and regenerated ; 2. that it
may be adopted and accepted by Almighty God : both
which are inforced with their proper motives. The first
petition is ushered in by a solemn invocation, wherein
we call upon God by all those attributes, Avhich express
his power and mercy : Ave confess him to be " Omnipo
tent" and " Immortal," (1 Tim. vi. 16 ;) the "reliev
er" of the needy, (Ps. x. 16, and Ixix. 33;) the "help
er" of those that fly to his protection, (John vi. 37 :)
He giveth eternal "life" to "believers," and raiseth
those that are " dead," (John xi. 25 :) and therefore he
is fittest to be solicited in behalf of a weak and helpless
infant, dead in trespasses and sins. Dean Comber.
(24.) What is meant here by "spiritual regenera
tion," requires to be spoken to. To be " regenerate

by spiritual regeneration. (24.) Receive him, 0
Lord, as thou hast promised by thy well-belov
ed Son, saying, Ask, and ye shall have ; seek,
and ye shall find ; knock, and it shall be open
ed unto you ; So give now unto us who ask ;
let us who seek, find ; open the gate unto us
who knock ; that this Infant may enjoy the
everlasting benediction of thy heavenly wash
ing, and may come to the eternal kingdom
which thou hast promised by Christ our Lord.
Amen.
^f Then the Minister shall say as follows : or else shall
pass on to the questions addressed to the Sponsors ; and
from thence to the Prayer immediately before the Im
mersion, or the pouring of Water on the Infant. But
note ; that, in every Church, the intermediate parts of
the Service shall be used, once at least in every month
(if there be a baptism) for the better instructing of the
people in the Grounds of Infant Baptism.
Hear the words of the Gospel, (25.) written
by St. Mark, in the tenth chapter, at the
thirteenth verse.
and born anew of water and of the Holy Ghost" are, in
the beginning of this office, spoken of as the same
thing: "the inward and spiritual grace," conveyed to
us in this sacrament, is by our Church Catechism said
to be "a death unto sin and anew birth unto righteous
ness ; for being by nature born in sin, and the children
of wrath, we are hereby made the children of grace."
St. Paul says, " we are buried with Christ by baptism
into death, that like as Christ was raised up from the
dead by the glory of the Father, even so we also should
walk in newness of life." Rom. vi. 4. And the same
St. Paul styles baptism " the washing of regeneration,"
(Tit. iii. 5 ;) because in baptism tlie holy Spirit works
in us a change something like a new birth, translating
us from a natural state in Adam to a spiritual state in
Christ ; both the water and the Spirit at the same time
concurring to this new birth : for, as we are but once
born into our natural life, so are we but once born into
our spiritual or Christian life : we are but once baptiz
ed, and once regenerated ; regenerated at the very time
when we are baptized. This is the language of Scrip
ture : tiius this term was applied by the ancient fathers :
and thus.it is used by our Church. So that to speak
of a Christian's being regenerated in any other stage
of his life ; or to apply the term of regeneration, or new
birth, to the turning from a lapsed state to a state of
holiness, to that renovation, amendment, or renewal of
the heart of man, which is the duty of a Christian, and
which the Avord of God exhorts us to acquire; to make
it signify conversion or repentance ; is, if there were no
worse consequences attending it, mixing and confound
ing distinct notions, misapplying Scripture phrases, and
abusing the ancient and known language of the Church.
Archdeacon Fardley.
(25.) The minister, in the next place, is to read to
them a portion out of the Gospel of St. Mark. Which,

PUBLIC BAPTISM OF INFANTS.

329

THEY brought young children to Christ,
that he should touch them ; and his disciples
rebuked those who brought them. But when
Jesus" saw it, he was much displeased, and said
unto them, Suffer the little children to come
unto me, and forbid them not ; for of such is
the kingdom of God. Verily I say unto you,
Whosoever shall not receive the kingdom of
God as a little child, he shall not enter therein.
And he took them up in his arms, put his hands
upon them, and blessed them.
5f After the Gospel is read, the Minister sliall make this
brief Exhortation upon the words of the Gospel :
BELOVED, ye hear in this Gospel the
words of our Saviour Christ, that he command
ed the children to be brought unto him ; how
he blamed those who would have kept them
from him ; how he exhorteth all men to fol
low their innocency. Ye perceive how, by his
outward gesture and deed, he declared his good
will toward them : For he embraced them in
his arms, he laid his hands upon them, and
blessed them. Doubt ye not therefore, but
earnestly believe, that he will likewise favour
ably receive this present Infant ; that he will
though anciently applied to the sacrament of baptism,
has been censured by some as improper for this place ;
because the children there mentioned were not brought
to be baptized. But if people Avould but consider upon
what account the Gospel is placed here, without doubt
they would retract so impertinent a charge. In the
making of a covenant, the express consent of both par
ties is required^and therefore, the covenant of baptism
being now to be made between Almighty God and the
child to be baptized ; it is reasonable, that, before the
sureties engage in behalf ofthe infant, they should have
some comfortable assurances, that God on his part will
be pleased to consent to and make good the agreement.
For their satisfaction, therefore, the priest, who is God's
ambassador, produces a warrant from Scripture, (the
declaration of his will,) whereby it appears that God
is willing to receive infants into his favour, and hath by
Jesus Christ declared them capable of that grace and
glory, which on God's part are promised in this bap
tismal covenant : wherefore the sureties need not fear
to make the stipulation on their part, since they have
God's own word, that there is no impediment in chil
dren to make them incapable of receiving that, which
he hath promised, and will surely perform.
From all which premises, the Church, in a brief ex
hortation that follows, concludes, that the sureties may
cheerfully promise that which belongs to their part,
since God by Ms Son hath given sufficient security that
his part shall be accomplished. Dean Comber, Wlieatly.
The use of this part of the service, is by the preced-

embrace him with the arms of his mercy ; that
he will give unto him the blessing of eternal
life, and make him partaker of his everlasting
kingdom. Wherefore, we being thus persuad
ed of the good will of our heavenly Father to
wards this Infant, declared by his son Jesus
Christ; and nothing doubting, but that he
favourably alloweth this charitable work of
ours, in bringing this Infant to this holy Bap
tism ; let us faithfully and devoutly give thanks
unto him, (26.) and say,
ALMIGHTY and everlasting God, heaven
ly Father, we give thee humble thanks, that
thou hast vouchsafed to call us to the knowl
edge of thy grace, and faith in thee : In
crease this knowledge, and confirm this faith
in us evermore. Give thy Holy Spirit to this
Infant ; that he may be born again, and be
made an heir of everlasting salvation, through
our Lord Jesus Christ, who liveth and reign
eth with thee and the Holy Spirit, now and
for ever. Amen.
^j Then shall the Minister speak unto the Godfathers and
Godmothers (27.) in this xvise.
DEARLY beloved, ye have brought this
Child here to be baptized ; ye have prayed that
ing Rubric left discretionary with the Minister, but in
the English office no such latitude is allowed. It is to
be feared that some of our Clergy carry this discretion
ary power further than they are authorized, and
seldom or never use this intermediate part of the
service at all. In large Congregations, Avhere baptism
is frequently administered, it will be generally used
once a month, if the provision of the Rubric is compli
ed Avith, and this may be sufficient to keep the people in
mind of "the grounds of infant baptism," but in Con
gregations where the sacrament is but seldom adminis
tered, it will rarely be expedient to omit any part of
the office. t. c. b.
(26.) The willingness of God to receive us into his
favour being the overflowings of his pure mercy and
goodness, and not owing to any merits or deserts in us,
it is fit it should be acknowledged in an humble man
ner. And therefore next follows a thanksgiving for
our own call to the knowledge of, and faith in, God,
which we are put in mind of by this fresh occasion : and
Avherein we also beg of God to give a new instance of
his goodness, by " giving his holy Spirit to the infant"
now to be baptized, that so " it may be born again,
and made an heir of everlasting salvation." Wheatly.
(27.) No doubt now remaining, but that God is ready
and willing to perform his part of the covenant, so soon
as the child shall promise on Ms : the priest addresses
himself to the Godfathers and Godmothers to promise
for him ; and from them takes security, that the infant
shall observe the conditions that are required of him*

330

PUBLIC BAPTISM OF INFANTS.

our Lord Jesus Christ would vouchsafe to re
ceive him, to release him from sin, to sanctify
him with the Holy Ghost, to give him the
kingdom of heaven and everlasting life. Ye
have heard also that our Lord Jesus Christ hath
promised, in his Gospel, to grant all these
things that ye have prayed for ; which promise,
he for his part will most surely keep and per
form. Wherefore, after this promise made
by Christ, this Infant must also faithfully, for
his part, promise by you that are his sureties
And in this there is nothing strange or new : nothing
which is not used in almost every contract. Whenever
kings are croAvned in their infancy, some ofthe nobility,
deputed to represent them, take the usual oaths. The
same do ambassadors for their principals at the testify
ing of leagues or articles : and guardians for their mi
nors, who are bound by the law to stand to what is con
tracted for them. Thus the Church, acting after the
same method as all nations and orders of men, admits
infants to baptism by sponsors undertaking for them.
Dr. Nichoils.
The custom of Godfathers and Godmothers seems to
have had its original from a like practice among the
Jews : the modern Jews, as Buxtorf informs us, have
always a sponsor or susceptor at the circumcision of
the child. But the use of them in the Christian Church
is of so ancient a date, that they are mentioned by some
of the earliest writers of our religion ; such as Justin
Martyr, Tertullian, St. Cyril of Alexandria, and St.
Austin. But if there were nothing of antiquity in fa
vour of this usage of our Church, yet methinks the
benefits of it to common Christianity should screen it
from those furious assaults, which have been sometimes
made against it. For what an excellent security is it
to the Church, that several Christian men and women
pass their word that the child shall be instructed in the
Christian faith; that they will take this duty upon
themselves, in case the parents of it die, or be negli
gent of it ? Dr. Nicholls.
It is the duty of Godfathers and Godmothers, not only
to answer for the child, as we call it, when it is bap
tized ; but also and principally to take care of the edu
cation thereof, to assist the parents in that great duty,
and, in case of their death, to take it more particularly
upon themselves. They are therefore obliged to have
a watchful eye over their charges ; to give them good
instructions ; to admonish, correct, and reprove them ;
to encourage them in well-doing, &c. And this care
must not cease, till the children either are confirmed,
or have received the Lord's supper, and thereby in a
solemn manner taken upon themselves their baptismal
covenant. Hence it is evident, how useful this insti
tution is ; and with what good reason our Church in
sists upon having Godfathers and Godmothers at the
baptism of infants. For, though the parents are in
deed obliged, both by nature and religion, to bring up
their children virtuously ; yet the Church, for the
greater security, requires sponsors also to see that it
be done : and has thereby made every provision in her

(until he come of age to take it upon himself)
that he will renounce the devil and all his
works, and constantly believe God's holy Word,
and obediently keep his Commandments.
^[ The Minister shall then demand qf the Sponsors as
follows; the Questions being considered as addressed
to them severally, and the answers to be made accord
ingly. I demand therefore, (28.)
DOST thou, in the name of this Child, re
nounce the devil and all his works, the vain
power for avoiding neglect in the education of children,
and for bringing them up in the nurture and admoni
tion of the Lord. Only let parents remember, of what
importance this matter is ; and let them discharge a
good conscience therein, by procuring proper persons
for this office : such as are truly pious ; such as have a
deep sense of their duty, and are zealous for the pro
motion of God's glory, and the salvation of souls.
Dr. Bennet.
(28.) The reasonableness of a vicarious stipulation
having been justified, the form, that is here used, is
now to be considered. It is drawn up all along by way
of question and answer, which seems to have been the
method even in the days of the apostles : for St. Peter
calls baptism the "answer of a good conscience;"
(1 Pet. iii. 21 :) and in the primitive Church queries
were always put to the persons baptized, which persons
at age answered themselves, and children by their
representatives, who are therefore to answer in the
first person, (as the advocate speaks in the person of
the client,) " I renounce," &c, because the contract is
properly made with the child.
2. For which reason, in the first book of King Ed
ward, the priest is ordered " to demand of the child"
these several questions proposed ; and in our present
Liturgy, though the minister directs himself to the
Godfathers and Godmothers, yet he speaks by them to
the child, as is manifestly apparent from the third
question : and consequently the child is supposed to
return the several answers which are made by the God
fathers, &c, and "to promise by those that are his
sureties" (as thc above preface expresses it) " that he
will renounce the devil and all his works, and con
stantly believe God's holy word, and obediently keep
his commandments."
3. The queries proposed are four, of which the last
was added at the Restoration ; there being but three of
them in any of the former books, though in the first of
King Edward they are broke into eight. They being
all of them exceedingly suitable and proper, I think it
not amiss to take notice of them seArerally.
4. First, then, when we enter into covenant with
God, we must have the same friends and enemies as he
hath ; especially when the same, that are enemies to
him, are also enemies to our salvation. And therefore,
since children are by nature the slaves of the devil,
and, though they have not yet been actually in his ser
vice, will nevertheless be apt to be drawn into it, by
the "pomps and glory of the world, and the sinful de-

PUBLIC BAPTISM OF INFANTS.

331

pomp and glory of the world, with all covet
ous desires of the same, and the sinful desires
sires of the flesh ;" it is necessary to secure them for
God betimes, and to engage them to take all these for
their enemies, since whoso loveth them cannot love
God. 1 John ii. 15. TMs first part of the baptismal
vow, together with the answer, is so exactly primitive,
that, if we compare ours and the ancient forms together,
we shall thereby perceive, that although they somewhat
differed among themselves, yet we have extracted the
marrow and substance of them all.
5. Secondly, faith is a necessary qualification for
baptism, (Mark xvi. 16 :) and therefore before Philip
would baptize the eunuch, he asked him, "If he be
lieved with all his heart ?" and received his answer,
that- "he believed Jesus Christ to be the Son of God."
Acts viii. 37. From which remarkable precedent the
Church hath ever since demanded of all those who en
ter into the Christian profession, " if they believe all
the articles" which are implied in that profession ; and
this was either done by way of question and answer, or
else the party baptized (if of age) was made to repeat
the Avhole Creed.
6. But thirdly, it is not only necessary that the party
to be baptized do believe the Christian faith ; but he
must also desire to be joined to that society by the so
lemn rite of initiation : wherefore the child is farther
demanded, " Whether he will be baptized in this faith ?"
because God will have no unwilling servants, nor ought
men to be compelled by violence to religion. And yet
the Christian religion is so reasonable and profitable
both as to this world and the next, that the Godfathers
may very well presume to answer for the child, that
" that is his desire :" since if the child could understand
the excellency of this religion, and speak its mind, it
would without doubt be ready to make the same reply.
7. Lastly, St. Paul tells us, they that are baptized
must " walk in newness of life," (Rom. vi. 4 :) for
which reason the child is demanded, fourthly, "If he
will keep God's holy will and commandments, and walk
in the same all the days of his life ?" For since he now
takes Christ for his Lord and Master, and lists himself
under his banner, it is fit he should vow, in the words
of this sacrament, to observe the commands of his
general. Wherefore as he promised to forsake all
"evil" before, so now he must engage to do all that is
"good," without which he cannot be admitted into the
Christian Church. Dean Comber, Wheatly.
For the better understanding of the true sense and
meaning of these questions, which are put to the spons
ors, and the answers, which the sponsors are to make ;
it must be observed, that, when an adult person is bap
tized, these questions are put to the person himself,
and he himself returns the answers to them. So that
there is a most express and formal covenant then made
between God and the party baptized : God acting by
his lawful minister, and the person baptized acting in
his own person. But infants are not capable of enter
ing into covenant in their own persons : and yet they
are obliged to the terms of the covenant, when they
come of age. Wherefore, that this may be the more
effectually represented and shadowed forth to the con
gregation, the questions are put to the sureties, and

of the flesh ; so that thou wilt not follow, nor
be led by them ?

the sureties do make answers in the infants' names.
Not that the infants can be supposed actually to re
nounce the devil, &c. ; to believe the articles of the
Christian faith ; or to promise obedience to God's com
mandments ; but all this is done^ to signify the en
gagements which the infants are brought under, and
which they must actually perform when they are able
so to do. The sureties do therefore act in the infants'
stead, as is usually done in other cases : for instance,
when a copyhold estate is taken up in the name of an
infant, some one personates the infant, and makes the
same assurances as if the infant were of age. Even so
here the sureties ansAver for the infant in the same man
ner of words, as if the infant himself were capable of
returning the answers in his own person.
This is manifestly our Church's intention and design
in this case :¦ as farther appears, if there be any far
ther need of proof, from that exposition of the inter
rogatories in baptism, Avhich Avas accepted by King
James the First, and affirmed by the Archbishop of
Canterbury to be the true sense and intention of the
Church of England, when it was given in by Dr. Bur
gess in these words following : namely, " I conceive
that those interrogatories, made to the infant, and an
swered as in his name by the sureties, intend only an
adumbration of that stipulation and covenant, which
is really entered into by receiving the sacrament of
baptism, and not to import, that the child actually hath
such a distinct faith, repentance, or desires as are there
professed ; or that he is indeed supplied thereof from
his sureties, who cannot make over their own faith and
repentance to others, as goods and chattels used to be
conveyed." Dr. Bennet.
Whilst these demands and answers are making, the
rest of the congregation are not to join therein : the
whole transaction being between the minister on the
one side, and the Godfathers and Godmothers on the
other. But that this time, instead of being lost, may
be employed to the spiritual advantage of all, let every
one seriously recollect what passed at his own baptism ;
and let him take this proper opportunity of renewing
the vows which were then made for himself. When
the minister begins, " Dost thou renounce ?" let him
say, not aloud so as to disturb the congregation, but
to himself, with a devout heart, " I do renounce the
devil and all his works, &c, so that, God being my
helper, I will not .follow nor be led by them." When
the minister saith, "Dost thou believe?" repeat to
yourself the articles of your Christian faith, and at
the end say in" your heart, "All this I steadfastly be
lieve." When he saith, " Wilt thou be baptized ?"
say softly, " Lord, I thank thee, that I have been bap
tized in this faith." And when he comes to the last
demand, " Wilt thou then obediently keep ?" say with
in yourself, "I will obediently keep God's holy will
and commandments, and walk in the same all the days
of my life : and may the grace of God assist me here
in." Thus shall we turn this part of the service to our
own use, into an act of true devotion, beneficial to our
own souls, and acceptable to Almighty God.
Archdeacon' Vardlev.
50

332

PUBLIC BAPTISM OF INFANTS.

Answer. (29.) I renounce them all ; (30.)
and by God's help, will endeavour not to fol
low, nor be led by them.
Minister. Dost thou believe all the Articles
of the Christian Faith, as contained in the
Apostles' Creed?
Answer. I do.
Minister. Wilt thou be baptized in this
Faith ?
(29.) Since this is so solemn a coArenant, the sure
ties must speak with a plain and audible voice to the
several queries. Dean Comber. And in the words set
down in the Common Prayer Book ; and not, as is too
much the practice of the times, give assent only by si
lence or a consenting bow. Archdeacon Tardley.
(30.) Here some persons object, that they promise
more than they are able to perform. For, say they,
how can we undertake that the child shall renounce
the devil, &c. when perhaps, after all our care, he will
prove very untoward and wicked? The answer is,
that it appears from the foregoing note, that neither
the sureties do promise, nor does the Church desire
them to promise that the child shall certainly do what
they say in his name. They only represent the child,
and speak in his name, and bring solemn obligations
upon him, for his own soul's good : and they are bound
to endeavour, by good advice and instruction, to pre
vail with the infant, as he grows up, to act according
ly. But, if the infant after all their care shall prove
refractory, the sureties have nothing to answer for.
They have discharged the trust reposed in them, and
done what they solemnly undertook as sureties : and
the neglect and forfeiture of the baptismal covenant is
what the child himself must answer for at God's tribu
nal. Dr. Bennet.
That there is no absurdity in supposing that the faith
of others may be of service to those who, through im
mature age, are incapable of transacting for themselves
in religious matters, appears from Christ's conduct to
wards many "distressed objects whom he healed of their
diseases, on the application and faith of their parents
or friends. The Centurion's servant was healed, on
the faith of his master ; the daughter of the Canaan-
itish woman, on the faith of her mother; the daughter
of Jairus was raised to life, on the faith of her father :
St. Mark mentions a man's son, from whom a dumb
and deaf spirit was cast out, on account of his father's
faith. These instances cannot be controverted, with
out calling in question the veracity of the evangelists.
Bp. Seabury.
This form of interrogating the Godfathers in the
name of the child is very ancient and reasonable. Its
antiquity appears from various passages in St. Chrysos
tom, Cyprian, Cyril, and Augustine. And that it is
reasonable we shall perceive, if we consider, that in
baptism we are making or concluding a " covenant,"
the new covenant of the Gospel; in which covenant
God's part is promises, precious promises, as St. Peter
calls them, (2 Pet. i. 4,) for performance of which he
hath given his word ; and therefore good reason it is,
that we also should give our word and promise for per-

Answer. That is my desire.
Minister. Wilt thou then obediently keep
God's holy will and commandments, and walk
in the same all the days of thy life ?
Answer. I will, by God's help.
fl Then shall the Minister say, (31.)
O MERCIFUL God, (32.) grant that the
old Adam in this Child may be so buried, that
formance of the conditions on our parts, namely, to re
nounce the devil and the world, and swear fidelity to
our Lord. In all other covenants and contracts it is
thought reasonable, that the several parties should
mutually engage for performance of conditions, and
that at the making and concluding of the contract.
And why should not that which is thought reasonable
in all other contracts, be thought reasonable in this ?
As thus to give our faith and word for performance of
conditions is reasonable ; so, if it be done with grave
solemnity, and in publick, it is so much the better, and
more obliging : for grave solemnities make a deep im
pression upon the apprehension : (whence it is, that a
corporal oath vested with the religious solemnity of lay
ing the hand upon and kissing the holy Gospels, is
more dreaded, than a naked and sudden oath :) and
promises made in publick bind more, because of the
shame of falsifying, where so many eyes look on : which
very shame of being noted to be false oft-times is a
greater bridle to sin, than the fear of punishment, as
the world knows. And this use the ancient fathers
made of it, to shame gross offenders, by remembering
them of their solemn promise made in baptism, to re
nounce the devil, and give up themselves to God.
" Children, who by reason of their tender age, can
not perform this solemnity," have appointed them by
the Church, Susceptores, Godfathers, who shall in the
name of the child do it for them. As, by the wisest
laws of the world, guardians may contract for their
minors or pupils to their benefit ; and what the guar
dians in such cases undertake, the minors or pupils are
bound, when they are able, to perform ; for the law
looks upon them, not the guardians, as obliged : so did
the Church always account, that these promises, which
were made by the Godfathers in the name of the child,
did bind the child, as if in person himself had made it.
And when the ancients did upbraid any offenders with
the breach of their promise made in baptism, none of
those, that were baptized in their infancy, were so des
perate, as to answer scornfully, It was not I but my God
fathers, that promised ; and if any should so have an
swered, he would have been loudly laughed at for that
his empty criticism.
Though this promise of abrenunciation made in bap
tism be ancient and reasonable, yet it is not " absolute
ly necessary" to baptism ; but when danger requires
haste, it may be omitted, as the Church teaches in
"Private Baptism;" yet if the child lives, it is to be
brought to church, and this solemnity to be performed
after baptism. See " Rubrick at Private Baptism."
Bp. Sparrow.
(31.) The administration of baptism, which now fol-

PUBLIC BAPTISM OF INFANTS.

the new man may be raised up in him. Amen.
Grant that all sinful affections may die in
him, and that all things belonging to the Spirit
may live and grow in him. Amen.
Grant that he may have power and strength
to have victory, and to triumph against the
devil, the world, and the flesh. Amen.
Grant that whosoever is here dedicated to
lowS, contains, first, prayers for sanctifying the child,
and the water : secondly, the form of baptizing institu
ted by Christ himself : thirdly, the solemn receiving of
it into the Church. The first prayers are four short
Collects for the child, that it may receive the benefits
of baptism. First, that the evil inclinations which it
draws from the old Adam may be mortified, and that
it may put on those virtuous dispositions called the new
man. Secondly, that the concupiscence, and all carnal
affections may be destroyed, so as the effects of the
Spirit may live and grow in it. Thirdly, that it may
have strength to triumph over the enemies it hath re
nounced. Lastly, that it may groAV in grace, and be
endued Avith all kinds of virtue. Secondly, the Prayer
of Consecration for sanctifying the water (Avhich was
always made in the primitive Church) contains, first, a
preface commemorating how baptism was one of those
sacraments of remission, typified by the blood and
water shed out of our Saviour's side on the cross ; and
how it was instituted after his resurrection by his own
express command ; the words of which divine institu
tion were anciently believed to consecrate the water,
and fo oblige the most holy Author to join his Spirit to
the water, to make it effectual to that regeneration
which is the inward part of this sacrament. And since
the Spirit is necessary as well as the water, the whole
congregation joins in beseeching him, by whose com
mission we do this, to sanctify the water for the wash
ing away of sin, and so to let his Spirit go along with
the outward part, that it may not only seal the child's
pardon, but convey grace into it, to make it a living
member of Christ, and a child of God, and to keep it in
that estate for ever. Thirdly, the holy actions follow ;
first, naming the child with a new name, answerable
to the new nature it here receives, a Christian name,
as a remembrance of that religion it is entered into,
given by the Godfather as a memorial of its new rela
tions which it gets in baptism. Secondly, the form by
which it is baptized, being of Christ's own inditing,
"In the name ofthe Father, the Son, and the Holy
Ghost :" and as the apostles only had commission to do
this, so with us only lawful ministers may baptize. And
since the belief of the Trinity is the peculiar and distin
guishing article of the Christian religion, therefore
Christ appoints they shall be made Christians by being
thus baptized in the name of the three Persons of the
Trinity : and while we pronounce Christ's words, we
dip the child in water, or (which custom, and the cold
ness of our climate, hath now made almost necessary)
sprinkle it, because the efficacy of the sacrament de
pends not on thc quantity of water, but on the grace of
God, which we believe to be conveyed by this divine
sacrament, and therefore say "Amen." Fourthly,

333
thee by our Office and Ministry, may also be
endued with heavenly virtues, and everlasting
ly rewarded, through thy mercy, O blessed Lord
God, who dost live and govern all things, world
without end. Amen.
ALMIGHTY, everliving God, (33.) whose
most dearly beloved Son Jesus Christ, for the
having thus baptized it as Christ appointed, we first de
clare the child is a Christian, and a member of the
Church, into which holy society the minister (as a stew
ard of God's family) doth solemnly receive it, (and of
old this was done with a kiss of charity :) and for the
clearer manifestation that this child now belongs to
Christ, we set his sign and peculiar mark upon it, sign
ing it with the sign of the Cross on the forehead, (a
custom by which the primitive Christians declared what
religion they were of;) for Christians only believe in a
crucified Saviour, and therefore the cross was the badge
of a Christian, and that in which St. Paul gloried : and
though the Papists haAre abused this to superstition, yet
that ought not to hinder us from restoring it to its first
innocent use, namely, to be a token that this child shall
confess the faith of Christ crucified, and to be the sol
dier's badge, to declare it is now listed under Christ's
banner, and hath engaged to fight very courageously
against all its spiritual enemies, under that victorious
leader: and now that it is thus listed and signed with
Christ's cognizance, we hope it will continue his faith
ful servant and soldier to its life's end, we pray it may
do so. Amen. Dean Comber.
(32.) It is desirable, that the minister at this place
make a short pause, that the congregation may have
sufficient time to kneel down, and direct their minds to
God, and be ready to join in the following prayer.
Dr. Bennet.
The contract being now made, it is fit the minister
should more peculiarly intercede with God for grace to
perform it : and therefore in the next place he offers up
four short petitions ; the first, for the child's regenera
tion ; the second, for his sanctification ; the third, for
power against spiritual enemies ; the fourth, for increase
of grace. Dean Comber, Wlieatly.
(33.) The word of Godteacheth us, thatthe world was
darkness, and a chaos, until "the Spirit of God mo
ved upon the face ofthe waters," (Gen. i. 2 ;) whence
the rude and indigested matter received a quickening
influence, which produced that beauty and order that
we now behold. And, as it was in the first creation
and generation of all things, so it is in the new creation
and regeneration of a Christian : the Spirit moving
upon the the waters of baptism giveth light and life, and
bringeth in order and comeliness instead of the confu
sion and darkness which sin had caused. Wherefore
since there is so great a work to be done by the Spirit,
we must most humbly beseech, that the holy Spirit may
return to its ancient seat. That the primitive Christ
ians always used a prayer for the consecrating of the
water, appears by many witnesses : and, what is more,
their prayers consisted of two principal parts, as ours
also doth : namely, 1. the repetition of Christ's word.

334

PUBLIC BAPTISM OF INFANTS.

forgiveness of our sins, did shed out of his most
precious side both water and blood; (34.) and
gave commandment to his disciples, that they
should go teach all nations, and baptize them
in the name of the Father, and of the Son, and
of the Holy Ghost ; regard, we beseech thee,
the supplications of thy congregation ; sanctify
this water to the mystical washing away of
sin ; (35.) and grant that this Child, now to be
baptized therein, (36.) may receive the fulness
(Matt, xxviii. 19 ;) and 2. a petition for the Holy Spirit.
Onljr the present form is someAvhat fuller. Dean Comber.
(34.) We read, that when our Lord was crucified,
" one of the soldiers with a spear pierced his side, and
forthwith came there out blood and water." John xix.
34. This was a part of our Saviour's passion, which
he underwent for our sakes. And whether it had any
significancy in it with respect to Christian baptism, or
not ; or whether it was only the natural consequence
of a wound in that part of our Saviour's body ; for, the
pericardium being wounded, a liquor resembling blood
and water would probably issue forth; yet, since the
matter of fact Avas undoubtedly true, it may lawfully be
mentioned and taken notice of in this place. Dr. Bennet.
(35.) By a passage of St. Cyprian it should seem;
that the ancient Christians had a custom in their bap
tism, to have a consecratory prayer for the dedication
of the baptismal water to the sacred use, for which it
was designed. But the Roman Church afterwards ad
ded to this several strange and superstitious rites :
breathing into it, making crosses over it, quenching in
it a wax candle, mixing chrism in it, and this to be
done only upon a certain day of the year, and kept af
terwards for use. But our Church has reduced all
to primitive practice, being content with only a prayer,
to separate the water from a vulgar to a sacred use.
Dr. Nicholls.
(36.) In baptism, the nature and substance of water
doth still remain, and yet it is not bare water : it is
changed, and made the sacrament of regeneration. It
is water consecrated. Bp. Cosins.
(37.) All things being thus prepared for the baptism of
the child, the minister is now to " take it into his
hands," and to ask the Godfather and Godmother to
" name" it. For the " Christian name" being given
,as a badge that we belong to Christ, we cannot more
properly take it upon us, than when we are enlisted
under his banner. We bring one name into the world
with us, which we derive from our parents, and which
serves to remind us of our original guilt, and that we
are born in sin : but this new name is given us at our bap
tism, to remind us of our new birth, when, being wash
ed in the lavcr of regeneration, we arc thereby cleans
ed from our natural impurities, and become in a man
ner new creatures, and solemnly dedicate ourselves to
God. So that the naming of children at this time hath
been thought by many to import something more than
ordinary, to carry with it a mysterious signification.

of thy grace, and ever remain in the number
of thy faithful children, through Jesus Christ
our Lord. Amen.
fl Then the Minister shall take tlie Child into his hands,
(37.) and shall say to the Godfathers and Godmothers,
(38.) Name this Child.
5J And then, naming it after them, he shall dip it in the
Water discreetly, or shall pour Water upon it, -say
ing, (39.) .
We find something like it even among the heathens j for
the Romans had a custom of naming their children on
the day of their lustration, (that is, when they were
cleaned and washed from their natural pollution,) whic h
was therefore called "Dies Nominalis." And the
Greeks also, when they carried their infants, a little
after their birth, about the .fire, (which was their cere
mony of dedicating or consecrating them to their gods,)
were used at the same time to give them their names.
And that the Jews named their children at the time of
circumcision, the holy Scriptures, (Gen. xxi. 3, 4 ;
Luke i. 59, 60 ; ii. 21,) as well as their OAvn writers,
expressly tell us. And though the rite itself of circum
cision was changed into that of baptism by our Saviour,
yet he made no alteration as to the time and custom
of giving the name, but left that to continue under the
new, as he had found it under the old dispensation. Ac
cordingly Ave find this time assigned and used to this
purpose ever since ; the Christians continuing from the
earliest ages to name their children at the time of bap
tism. Wheatly.
(38.) This rubrick directs that the name, though it
may be previously pitched upon by the relations, be dic
tated by the Godfathers and Godmothers, For this
being the token of our new birth, it is fit it should be
given by those who undertake for our Christianity, and
engage that we shall be bred up and live like Chris
tians ; which, being confirmed by the custom and au
thority of tlie Church in all ages, is abundantly enough
to justify the practice, and satisfy us of the reasonable
ness of it. Wheatit.
(39.) Although dipping, or plunging into the water,
A\'ere the more ancient practice, and more universal in
the primitive times ; yet sprinkling or pouring water
on the head of the baptized person was of great antiqui
ty in the Church likewise. It had its beginning in the
cases of sick persons chiefly, who could not come to
the public baptistery, nor could thc weakness of their
constitution admit of their being dipped all over in the
water : and therefore the sprinkling, or pouring of a
small quantity of water upon the face or head, was
judged sufficient. In the fourth and fifth centuries as
persion was more common. After the heathen nations
were converted to Christianity, and by that means the
baptisms of ^dults were less frequent, the tenderness of
children's bodies, especially in the colder countries,
not enduring to be dipped in water, the use of sprink
ling generally succeeded in the Church, instead of that
of dipping. And indeed during the more early ages of
the Church, and when adults were frequently baptized,

PUBLIC BAPTISM OF INFANTS.

N. I baptize thee in the name of the Fa
ther, and of the Son, and of the Holy Ghost.
Amen. (40.)
5j Then the Minister shall say, (41.)
WE receive this Child into the Congre-
there were some particular cases, when aspersion was
used instead of immersion : as in that of some young
women, noticed by St. Chrysostom. Our Church with
great moderation does not totally lay aside immersion,
if the strength'of the child will bear it, as indeed it
seldom will without danger in our cold country : in
which case she admits aspersion only, rather than oc
casion any injury or danger to the body of a tender
babe ; wisely considering, that in the sight of God
"mercy is better than sacrifice." Dr. Nicholls.
Either of these modes of administering baptism is
sufficient. For it is not in this spiritual washing, as
it is in the bodily, Avhere, if the bath be not large
enough to receive the whole body, some parts may be
foul, when the rest are cleansed. The soul is cleansed
after another manner : a little Avater can cleanse the
believer, as well as a whole river. The old fashion
was to dip or sprinkle the person "thrice," to signify
the mystery of the Trinity. The Church so appoint
ed then because of some hereticks that denied the Tri
nity : upon the same ground, afterwards it was ap
pointed to do it but once (signifying the Unity of Sub
stance in the Trinity) lest Ave should seem to agree Avith
the hereticks that did it thrice. Bp: Sparrow.
It should here be noticed, that our Church doth not
direct sprinkling or aspersion, but affusion or "pour
ing of water" upon the children to be baptized. It is
true the quantity of Avater to be used is no where pre
scribed, nor is it necessary that it should be : but,
however the quantity be left to the minister's discre
tion, yet it must be understood to determine itself thus
far; first, that the action be such as is properly a
"washing," to make the administration correspond
with the institution ; and this we should observe as
ministers of Christ at large : secondly, that the action
be such, as is properly a " pouring of water," which
is the ruhrickal direction to express that washing at all
times, when " dipping" is not practised ; and this we
are bound to observe as ministers of the Church ; tak
ing it always for granted, that there is a reason for
whatever is prescribed in a rubrick, and such an one as
is not to be contradicted by our private practice, or
rejected for the sake of any modes or customs brought
in we know not how. Archdeacon Sharp.
(40.) When the priest dips or pours water upon the
child, he is to say, (calling the child by its name,)
"N. I baptize thee," which was always the form of
the Western Church. The Eastern Church useth a
little variation, " Let N. be baptized," &c. or else,
" The servant of God, such a one, is baptized," &c. ;
but the sense is much the same : however, in the next
words, that is, " In the name of the Father, and of
the Son, and of the Holy Ghost," all orthodox Christ
ians did ever agree ; because they are of Christ's oavii
appointment, and for that reason unalterable. Where
fore, when the hereticks presumed to vary from this
form, they were censured by the Church, and those

gation of Christ's Flock, and do *sign him
irr £7 „,. . , with the sign of the Cross ;
* Here the Minister , _ n . . °, , , , ,
shall make a cross up- (42.) in token that here
on, the Child's fore- after he shall not be asham-
head' ed to confess the faith of
baptisms declared null, which were not administered
" in the name of the Father, Son, and Holy Ghost."
Some indeed took liberty to mingle a paraphrase with
them, baptizing " in the name of the Father who sent,
of the Son that came, and of the Holy Ghost that wit
nessed ;" but our Reformers thought it more prudent
to preserve our Lord's own Avords intire, without ad
dition or diminution.
Now by baptizing in the name of the three Persons,
is not only meant that it is done by the commission and
authority of God the Father, Son, and Holy Ghost ;
but also that we are baptized into the faith of the holy
Trinity ; and are received into that society of men,
who are distinguished from all false professions in the
world, by believing in three Persons and one God.
This is the great fundamental article, on which all the
rest depend, and to which they may be referred.
Dean Comber, Wheatly.
(41.) Baptism is by the appointment of Christ him
self, the sacrament of our initiation and admission into
his Church : wherefore, when any one is solemnly bap
tized, it is requisite he should be solemnly declared a
member of the visible church ; and, Avhen God hath re
ceived him into his favour, and sealed him Avith his
Spirit, as he ever doth in this mystery where there is
no impediment, we may then very justly receive him
into our communion, and sign him with the cognizance
of Christ's religion, as wc do in this form. If we seek
any precedent in Scripture for the words which follow,
it may be deduced from that solemn proclamation made
by God the Father, immediately after the baptism of
Jesus Christ, " This is my- beloved Son, in whom I
am well pleased." Matt. iii. 17. As he by the Master,
so we by the servant, are declared to ttelong to God.
He, as his own only begotten Son ; we, as adopted by
him into the family of our heavenly Father. Again,
St. Paul speaking of the Ephesians who were baptized,
which is meant by their being " raised up together in
Christ," (Eph. ii. 6,) declares, that whereas they were
before " aliens from the commonwealth of Israel, and
strangers from the covenant of promise," (ver. 12,)
they were now become " fellow-citizens with the saints,
and of tlie household of God." (ver. 19.) Our Lord
Jesus hath rescued this poor soul from the bondage of
Satan ; he hath found this strange and straying sheep,
and hath sent it home : wherefore let us joyfully re
ceive it. Dean Comber.
(42.) After the priest hath baptized the child, he re
ceives it into the congregation, by this solemnity de
claring that he is by baptism made a member of the
Church. 1 Cor. xii. 13. "We are all baptized into
one body." And when he thus receives it, he signs it
with the sign of the cross, as of old it was wont, ac
cording to St. Augustin ; and on the forehead, the seat
of blushing and shame, that he may not hereafter blush
and be ashamed of the disgraced cross of Christ, as
St. Cyprian saith. By this badge is the child dedicat-

336

PUBLIC BAPTISM OF INFANTS.

ed to his service, whose benefits, bestowed upon him
in baptism, the name of the cross in holy Scripture does
represent. Whosoever desires to be fully satisfied con
cerning the use of the cross in baptism, let him read the
thirtieth canon of our Church, in 1 603. Bp. Sparrow.
The true sense and intention of the Church of Eng
land in appointing this sign appear from Dr. Burgess's
sense of the matter, Avhich Avas accepted by King
James the First, and affirmed by the Archbishop of
Canterbury to be the sense of the Church. His words
in the place before referred to, are these which follow.
" I know it is not made any part of the sacrament of
baptism, which is acknowledged by the Canon to be
complete without it, and not perfected or bettered by it.
I understand it not as any sacramental, or operative,
or efficacious sign, bringing any virtue to baptism, or
the baptized.
Where the book says, ' and do sign him with the
sign of the cross in token,' &c ; I understand the book
not to mean, that the sign of the cross has any virtue
in it to effect or further this duty ; but only to intimate
and express by that ceremony, by which the ancients
did avow their profession of Christ crucified, what the
congregation hopeth and expecteth hereafter from the
infant : namely, that he shall not be ashamed to pro
fess the faith of Christ crucified, into Avhich he was even
now baptized."
The Church's use of the sign of the cross, and her
expressions concerning it, are fairly capable of this con
struction. Dr. Bennet.
By the following Rubric, the Minister is authorized
to omit the sign of the Cross, if it should be desired by
those who present the Infant for baptism; but not other
wise. No such liberty is given in the English Office,
and the conceding of it in ours, seems to have done
away the scruples which must have occasioned the li
cence, as I believe the omission is now seldom request
ed. There are many persons, however, not of our
Communion, who still consider the sign of the Cross
as one of the superstitions of the Romish Church. For
the satisfaction of such, I subjoin the 30th Canon ofthe
Church of England.
" We are sorry that his Majesty's most princely care
and pains taken in the conference at Hampton Court,
amongst many other points, touching this one of the
cross in baptism, hath taken no better effect with many,
but that still the use of it in baptism is so greatly stuck
at and impunged. For the further declaration there
fore of the true use of this ceremony, and for the re
moving of all such scruple, as might any ways trouble
the conciences of them who are indeed rightly religious,
following the royal steps of our most worthy King, be
cause he therein followeth the rules of the Scriptures,
and the practice of the primitive Church ; we do com
mend to all the true members of the Church of England
these our directions and observations ensuing.
First it is to be observed, that although the Jews and
Ethnicks derided both the apostles and the rest of the
Christians, for preaching and believing in him, who was
crucified upon the cross ; yet all, both apostles and
Christians, were so far from being' discouraged from
their profession by the ignominy of the cross, as they
rather rejoiced and triumphed in it. Yea, the Holy
Ghost by the mouths ofthe apostles did honour the name

of the cross (being hateful among the Jews) so far, that
under it he comprehended, not only Christ crucified,
but the force, effects, and merits of his death and pas
sion, with all the comforts, fruits, and promises, which
we receive or expect thereby.
Secondly, the honour and dignity of the name of the
cross begat a reverend estimation even in the apostles'
times (for ought that is known to the contrary) of the
sign of the cross, which the Christians shortly after
used in all their actions ; thereby making an outward
shew and profession, even to the astonishment of the
Jews, that they were not ashamed to acknowledge him
for their Lord and Saviour, Avho died for them upon
the cross. And this sign they did not only use them
selves with a kind of glory, when they met with any
Jews, but signed therewith their children, when they
were christened, to dedicate them by that badge to his
service, whose benefits bestowed upon them in baptism
the name of the cross did represent.
And this use ofthe sign of the cross in baptism was
held in the primitive Church, as well by the Greeks as
the Latins, Avith one consent and great applause. At
what time, if any had opposed themselves against it,
they would certainly have been censured as enemies to
the name of the cross, and consequently of Christ's
merits, the sign whereof they could no better endure.
This continual and general use of the sign of the cross
is evident by many testimonies ofthe ancient fathers.
Thirdly, it must be confessed, that in process of time
the sign of the cross was greatly abused in the Church
of Rome, especially after that corruption of popery had
once posessed it. But the abuse of a thing doth not
take away the lawful use of it. Nay so far was it from
the purpose of the Church of England, to forsake and
reject the Churches of Italy, France, Spain, and Ger
many, or any such like Churches, in all things which
they held and practised, that, as the apology of the
Church of England confesseth, it doth with reverence
retain those ceremonies, which do neither endamage the
Church of God, nor offend the minds of sober men; and
only departed from them in those particular points,
wherein they were fallen both from themselves in their
ancient integrity, and from the apostolical churches
which were their first founders ; in which respect,
among some other very ancient ceremonies, the sign of
the cross in baptism hath been retained in this Church,
both by the judgment and practice of those reverend fa
thers and great divines in the days of King Edward
the Sixth, of whom some constantly suffered for the
profession of the truth ; and others, being exiled in the
time of Queen Mary, did after their return in the begin
ning of the reign of our late dread Sovereign continu
ally defend and use the same.
This resolution and practice of our Church hath been
allowed and approved by the censure upon the commu
nion book in King Edward the Sixth's days, and by
thc harmony of confession of later years ; because in
deed the use of this sign in baptism was ever accompa
nied here with such sufficient cautions and exceptions
against all popish superstition and error, as in the like
cases are either fit or convenient.
First, the Church of England, since the abolishing
of popery, hath ever held and taught, and so doth hold
and teach still, that the sign of the cross used in bap-

PUBLIC BAPTISM OF INFANTS.

Christ crucified, (43.) and manfully to fight
under his banner, against sin, the world, and
the devil ; and to continue Christ's faithful
soldier and servant unto his life's end. Amen.
fl If those who present the infant shall desire the sign of
the Cross to be omitted, although the Church knows no
tism is no part of the substance of that sacrament : for,
when the minister dipping the infant in water, or lay
ing water on the face of it, (as the manner also is,) hath
pronounced these words, " I baptize thee in the name of
the Father and ofthe Son, and ofthe holy Ghost," the
infant is fully and perfectly baptized. So as the sign
ofthe cross being afterwards used, doth neither add any
thing to the virtue and perfection of baptism, nor being
omitted doth detract any thing fr6m the effect and sub
stance of it.
Secondly, it is apparent in the communion book, that
the infant baptized is by virtue of baptism, before it be
signed with the sign of the cross, received into the con
gregation of Christ's flock, as a member thereof, and
not by any power ascribed unto the sign of the cross.
So that for the very remembrance of the cross, which is
-very precious to all them that rightly believe in Jesus
Christ, and the other respects mentioned, the Church
of England hath retained still the sign of it in baptism :
following therein the primitive and apostolickal Chur
ches, and accounting it a lawful outward ceremony and
an honourable badge, whereby the infant is dedicated
to the service of him that died upon the cross, as by
the words used in the book of Common prayer it may
appear. Lastly, the use of the sign of the cross in baptism,
being thus purged from all popish superstition and er
ror, and reduced in the Church of England to the
primary institution of it, upon those true rules of doctrine
concerning things indifferent, which are consonant to the
Avord of God, and the j u dgment of all the ancient fathers,
we hold it a part of every private man, both minister and
other, reverently to retain the true use of it prescribed
by publick authority ; considering that things of them
selves indifferent do in some sort alter their natures,
when they are either commanded or forbidden by a law
ful magistrate ; and may not be omitted at every man's
pleasure, contrary to the law, when they be command
ed, nor used when they are prohibited."
It is trusted that the foregoing exposition ofthe signi-
ficancy ofthe sign ofthe Cross in baptism, may be suffi
cient to shew that there can be nothing superstitious,
or improper, in the use of it. t., c. b.
(43.) The heathens were wont to deride the Christ
ians, and to speak disdainfully of them, as worship
pers of a malefactor crucified. To encounter Avhich
reproach, and to shew that they "gloried in the cross
of Christ," (Gal. vi. 14 ;) taking it to be an honour,
not an ignominy; they assumed this ceremony of sign
ing themselves with the cross, both in baptism, and at
several other times. And this sign, being significant
of a duty to be elicited by future practice, good reason
had our Church to continue it. L' Estrange.
(44.) After the child is baptized, we conclude all
with, first, declaring the benefits of baptism ; secondly,

337
worthy cause of scruple concerning the same, yet, in
that case, the Minister may omit that part qf the above
which follows the Immersion, or the pouring qf Water
on the Infant.. TJ Then shall the Minister say, (44.)
SEEING now, dearly beloved brethren,
praying the child may receive them ; thirdly, direc
tions to the sureties in order thereto. First, there is
an Exhortation to the congregation, grounded on the
benefits which this infant (avIio being guilty of no actu
al sin, could put no bar to God's grace) hath received :
so that we doubt not it is inwardly regenerate, and
hath obtained a new principle of grace which will al
ways guide it in holy ways, (if it do not afterwards
wickedly resist it.) And secondly, we are sure it is by
this holy rite made a lively member of Christ's church.
Wherefore the priest exhorts all present, first, to praise
God for these benefits, and then to pray it may lead the
rest of its life in a way answerable to God's mercy, and
its own vows. Secondly, the priest begins these devo
tions, and now can say with and for this infant, being
a child of God aswell as any of us, " Our Father," &c.
And then follows a prayer, wherein we first give thanks
for the benefits of baptism, blessing God, first, for re
generating this child with the holy Spirit; secondly,
for adopting it in Christ Jesus to be one of his own
children, and consequently making it an heir of glory :
and thirdly, in order to the obtaining thereof, that he
hath by this rite made it one of the members of his
church, one of that body whereof Christ is the head.
And because it is possible by it» wilful apostacy it may
lose these benefits, secondly, we pray for grace to assist
it in the whole course of its life, so that what is signi
fied by this rite, may indeed be fulfilled, even that it
may forsake all evil, and as it were be dead to all the
motions of it, and may be lively and active to all good,
so that it may have the benefit of Christ's death and
resurrection, and with all faithful Christians may come
to inherit the kingdom of Glory : Amen. Lastly, we
turn to the Godfathers and Godmothers, and we mind
them, first, what they have done in entering this bond
to God in the child's name ; so that it hath promised by
them to renounce all evil, to believe all saving truth,
and to live in all holiness. Secondly, we shew them
what they must do, namely, sincerely endeavour the
child may keep this vow, by bringing it to Church to
be instructed by preaching and catechising in the nature
and benefits of this baptismal vow, and by private en
deavours with the parents and the child, that it may have
a virtuous education. And the reason of this is given
also, namely, because the design of baptism is to make
us holy and to oblige us to live agreeable to our reli
gion, and to walk in a manner according to the exam
ple of Christ in all purity and virtue : and though they
shall not be condemned, who use their best care to make
this child keep its vow, though it should fall away;
yet it is a great fault in sureties not to look after those
they have engaged for, and an occasion that some fall
into evil principles, others into wicked practices ; which
may be prevented in many, if the sureties will dp their
duty, especially if they will labour, first, to fit them for

338

PUBLIC BAPTISM OF INFANTS.

that this Child is regenerate, (45.) and grafted
into the body of Christ's Church; let us give
thanks unto Almighty God for these benefits,
confirmation, and then bring them to it, for then the
child enters tlie bond in its own name, and the surety
is discharged from all but the duty of charity. Dean Comber.
(45.) The former part of this exhortation is very
frequently objected against, because it supposes all bap
tized infants to be "regenerated;" which, the object
ors say Ave cannot be certain of. . But, since they are
" baptized into Christ's body," (1 Cor. xii. 13;) and
"into Christ," and have "put on Christ," (Gal. iii.
27 ;) and consequently are " new creatures," (2 Cor.
v. 17 ;) since they are " baptized for the remission of
sins," (Acts ii. 38 ;) and since baptism is called "the
washing of regeneration," (Tit. iii. 5:) therefore the
Scripture, as well as the Church, supposes them to be
"regenerated," unless the ordinances and promises of
God are of none effect towards them. Veneer.
There have been some very unreasonable exceptions
taken against this expression ; as if all persons, who
are baptized, were truly regenerate, whereas sever il
of them pro \re afterwards very wicked. But this ob
jection is grounded upon a modern notion of the word
"regeneration," which neither the ancient fathers of
the Church, nor the compilers of our Liturgy, knew
any thing of. Indeed some writers of. the last century
ran into this new fangled phrase, to denote conversion,
or a returning from a lapsed state, after a notorious vi
olation of the baptismal covenant, to an habitual state of
holiness. But no ancient writer, that I know of, ever
expressed this by the word " regeneration." Regen
eration, as often as it is used in the Scripture books,
signifies the baptismal regeneration. There is but one
word, which answers to this in the New Testament,
and that is irakiyysvsdla ; and that ifa.kiyyevsdia refers to
baptism is plain, by having the word Xur^ov joined with
it : " According to his mercy he saved us by the wash
ing of regeneration." Tit. iii. 5. Our Saviourindeed
made use of the like expression, before the apostle to
Nicodemus, " Except a man be born again, he cannot
see the kingdom of God." John iii. 3. But what he
means by being born again he explains, (ver. 5,) by di
recting it positively to baptism, "Except a man be
born of water and of the Spirit, he cannot enter into the
kingdom of God." " Regeneration," in the language
of the fathers, constantly signifies the participation of
the sacrament of baptism. The Greeks have a variety
of words to express regeneration by : not only dvayhv^ifig,
which is an exact translation of it ; but dvaxai'vKTfw,
" renovation ;" avaxno'is, " recreation ;" avavsWis, " re
newing ;" avas-atfis, "resurrection;" ii.cra.Goki), the
"change;" ^sratroiniis, the "refitting;" tfaAiyysvstfi'a,
the being "born again ;" tfaXivroxia, the " begetting
again :" all which expressions are used of baptism, and
seldom or never of the rise after a lapse. The laiw-
guage of the Latin fathers is the same. The Latin
translator of Irenseus, which undoubtedly is very an
cient, expresses the Greek chayhvngis by "regenera
tion :"," baptism which is a regeneration unto God :"
and so likewise calls the dvaysw^svoi, the baptized, " re-

and with one accord make our prayers unto
him, that this Child may lead the rest of his
life according to this beginning.
generati," the " regenerate." St. Ambrose, speaking
of baptism, expresses himself thus : "By baptism we
are renewed, by which also we are born again." St.
Austin, besides innumerable other passages, within the
compass of a few lines has several expressions all to this
purpose : he calls baptism "the spiritual regeneration ;"
he says th&baptized person " is born again, because he
is regenerated ;" and lastly he calls baptism! " the sa
crament of regeneration." And in another place he
moves a question, whether the baptism of the schismat
ical Donatists does confer regeneration or not; but
never doubted whether that of the Catholicks did so.
But, when any of the ancients have occasion to express
a returning to God after a state of sin ; the Greeks use
the word (XETa^sXeia, fi.sra.voia., &c ; the Latins, poeniten-
tia, conversio. The language of the schools is exact
ly that of the Latin Fathers in this point : they make
the effect of baptism to be a "regeneration," or "a
generation to a spiritual life ;" but the turning to God
after a course of sin they call, either " penitence," or
" conversion to God." The most eminent divines of
the Reformation use these words in the ancient sense.
Peter Martyr uses " regeneration" for baptism; and
calls the turning to God, after a state of sin, the " con
version and change of a man." Calvin, where he de
signs to speak with exactness, uses regeneration for
the baptismal renovation, as in his catephism ; though
sometimes he uses it to signify conversion : but this is
but seldom ; he generally, with the ancient Latin wri
ters, expressing this by " comrersion." When the Quin-
quarticular controversy came afoot, and long treatises
were written about the methods of converting grace,
the divines who managed them, being willing sometimes
to vary their expressions, to make these discourses, dry
enough in themselves, thereby something more pleasant,
began to use " regeneration" as a synonymous word
with " conversion." But in the Synod of Dort itself,
though in some of the particular declarations of the di
vines of the several countries "regeneration" and
" conversion" are used reciprocally ; yet in the Synod-
ical resolutions the word " conversion" is always used.
In the sermons and books, written about the beginning
ofthe late civil wars, "regeneration," for "repent
ance" or "conversion," became a very fashionable Avord:
but sometimes oddly expressing it by " regeneration-
work," &c. they made sport for vain people. However,
by frequent use the word has come to obtain among
grave and judicious writers, though the use of it was
so very modern ; insomuch that some divines, who had
their education since the Quinqu articular controversy,
and were concerned in the review of the Liturgy at the
Restoration, pretended to find fault with the Common
Prayer Book for using the word " regeneration" in the
ancient sense, which it had kept for sixteen hundred
years, in opposition to theirs, which was hardly sixty
years old. And this is sufficient to justify the Com
mon prayer Book expression ; and, I hope, to silence
all objections upon this head. Dr. Nicholls.
A certain ill-defined and mysterious use of the term

PUBLIC BAPTISM OF INFANTS.

339

regeneration, which separates it entirely from all the
means of grace, and, by fancied analogies to the natu
ral birth, converts it into a source of the wildest enthu
siasm, has become popular through our country. This
has led to a misapprehension of the doctrine we profess,
and has perhaps been the strongest obstacle with which
we have had to contend.
We have seen that the term "regeneration," in the
only two plaoes in which it occurs, means a translation
from one state of being to another ; the admission into
the Cliristian Church, the kingdom of Christ, existing
in a twofold state — on earth and in heaven. The Christ
ian Church on earth is a state of preparation and dis
cipline ; the Christian Church in heaven, is a state of
reward and consummation. Into this first state of re
generation, on earth, we are admitted by baptism,
which is a covenant graciously made between God and
us, involving, as every covenant must, certain condi
tions. On our side, we promise certain duties — repent
ance, faith, obedience ; in other words, a death unto
sin, and a new birth unto righteousness. Our heaven-
, ly Father, on his part, promises certain blessings — the
forgiveness of our sins, the assistance ofthe Holy Spirit
to enable us to perform our duty, and a life of eternal
happiness in heaven. What he hath promised, he will
most surely keep and perform ; let us then be but care
ful to do our part, and we shall most certainly be ad
mitted to the highest state of regeneration — the Church
in heaven, the state of reward, the kingdom of rest and
glory. The question has been asked and discussed with con
siderable warmth whether the Holy Spirit always ac
companies the outward act of baptism with water.
But it is one of those unprofitable questions, which the
apostle cautions us to avoid, " knowing that they do gen
der strifes." Is it not enough for us to know that in
receiving the " outward and visible sign" we receive
the promise of the " inward and spiritual grace," and
that nothing will make void that promise if we are not
wanting on our part ? Our Saviour has told us that
" the wind bloweth "where it listeth ;" can we not be
content then to let the Holy Spirit operate in his own
way and at his own time, but must we undertake to de
termine the mode, and the extent, and the period of that
concerning which we know nothing but by its effects ?
Christians ! let us rather comply with his ordinances
and endeavour to do our duty, and trust with unlimited
confidence in his holy promises. Dr. Jarvis.
The sense of the Church in this passage is so plain,
that no more would need to be added, but only that some
with Nicodemus are apt to say, " how can these things
be ?" (John iii. 9 ;) judging it impossible, that so great
a matter as regeneration can be effected so soon, and
by so mean an instrument as they account it : whereas
the effect is to be ascribed to the divine power of the Au
thor, not to the intrinsick efficacy ofthe outward means.
Yet in regard we can never bless God heartily for a
mercy, unless we believe he hath bestowed it, we must
labour to remove these scruples by a fuller account of
this baptismal regeneration, that we may not withhold
the divine praises, by our doubting and unbelief. The
word "regeneration" is but twice, that I know of,
used in Scripture : first, (Matt. xix. 28 ;) " Ye that
have followed me in the regeneration :" where, though

by altering the point, "Followed me, in the regenera
tion when the* Son of man," &c. it may signify thc
resurrection ; yet, as we read, it signifies the renew
ing of men by the Gospel and baptism. Secondly,
(Titus iii. 5 ;) " He saved us by the laver of regenera
tion and renewing of the Holy Ghost," which is a parr
aphrase upon that of our Saviour, (John iii ;) " Ex
cept a man be bornof water and the Spirit, lie cannot
enter into the kingdom of heaven." verse 5.
And because persons, come to age before their con
version, are first taught aud persuaded by the word of
God, the language of holy writ enlarges the metaphor,
and saith, such are " begotten by the word of God,"
(1 Cor. iv. 15 ;) and then born again or regenerated in
baptism. In like manner speak the fathers, who do
constantly and unanimously affirm, that we are re
generated in or by baptism. So that we must next in
quire wherein this regeneration doth consist.
And first, whereas both children and those of riper
years are by nature dead in sin, so that they live under
the guilt and power thereof; our gracious Father doth
here in baptism seal a covenant with us, wherein he
promises to pardon us ; and, when this deadly load is
removed, the soul receives, as it were, a new life, and
takes new hopes and courage, being restored to the di-
A'ine favour, and being set free from the sad expecta
tions of condemnation for former sin, original in infants,
and both it and actual, in those of riper years. Be
fore this covenant we were dead in law, and by the par
don of our sins we are begotten again to a lively hope ;
and herein stands the first particular of our regenera- _
tion, namely, in the remission of sins : wherefore both
Scripture and antiquity teach us, (Luke iii. 3 ; Acts ii.
38 ; chap. xxii. 16 ;) that baptism is the means for re
mission of sin ; and hence they join pardon and regen
eration commonly together, because this forgiveness
puts us into a new estate, and an excellent condition,
in comparison of that which our natural birth had left
us in.
Secondly, but further by baptism we gain new rela
tions, and old things being done away all things be
come neAv. Hence the Jews called their proselytes
" new born children," because they forsook all their
heathen kindred ; so we, although we do not renounce
our earthly parents, because they also are Christians,
yet we gain new alliances ; for God hereby doth become
our Father, and Jesus our Master, and all the saints
both in heaven and earth our brethren ; so that it is as
if we were born over again, since baptism doth entitle
us to this celestial kindred.
But this is not all. For, thirdly, our corrupt nature
is changed in baptism, and there is a renovation effect
ed thereby, both as to the mortification of the old affect
ions, and the quickening of the new, by the holy Spirit,
Avhich is hereby given to all that put no bar or impedi
ment unto it. This was the ancients' doctrine, who
affirmed a real change to be wrought, and believed the
Spirit to be therein bestowed, as God had promised,
(Ezek. xxxvi. 25, 26,) " That he would sprinkle clean
water upon them, and they should be clean from all
their filthiness, and then a new heart would he give
them, and put a new spirit within them." And it is
manifest, that, in the first ages of the Church, there
was abundance of gifts and graces miraculously bestoAv-
51

340

PUBLIC BAPTISM OF INFANTS.

<f| Then shall be said, all kneeling,
OUR Father, who art in Heaven, (46.) Hal

ed upon Christians in their baptism ; and no doubt, if
the catechumens of our days, who are of age, would
prepare themselves as strictly by repentance, fasting,
and prayer, as they of old did, they should find incom
parable effects of this sacred laver,'if not in as miracu
lous measures, yet to as real purposes ; that is, they
should be truly regenerated, and their hearts changed
by the influence of the divine Spirit. But some may
doubt whether infants be regenerated in this sense, be
cause they are not capable of giving any evidences of
their receiving the Spirit, nor doth there any immedi
ate effects of their regeneration appear ; hence the Pe
lagians denied it ; but they are therefore condemned by
the Milevitan council, and confuted by St. Augustine.
It is confessed they can shew no visible signs of spiritual
life in the operations thereof, no more can they of their
having a rational soul, for some time ; and yet we know
they have the power of reason within them : and since
all infants are alike, either all do here receive a prin
ciple of new life, or none receive it ; wherefore I see
no reason why we may not believe, as the ancients did,
that God's grace, which is dispensed according to the
capacity of the suscipient, is here given to infants to
heal their nature, and that he bestowed on them such
measures of his Spirit as they can receive ; for the ma
lignant effects ofthe first Adam's sin are no larger than
the free gift obtained by the second Adam's righteous
ness. Rom. v. 15. 18. And if it be asked how it comes
to pass then that so many children do afterwards fall
off to all impurity ? I answer, so do too many grown
persons also ; and neither infants, nor men, are so re
generated in this life, as absolutely to extinguish the
concupiscence ; for the flesh will still lust against the
spirit; but then God gives the spirit also to lust against
the flesh. Gal. v. He leaves the corruption to try and
exercise us, but so that he engageth to enable us to get
the better, through this new nature planted in us, if we
will improve it, and follow the dictates of his holy Spirit ;
but by neglect, or wilful complying with the flesh, we
may lose this grace again ; our gracious Father hath
already done his part, and will do it more and more as
the child shall be capable and willing to receive it. And,
if this seem strange to any, Avhose opinions are taken up
from later definitions of regeneration, let them dispute
with holy Cyprian/not with me, who saith, " The grace
of God is equally distributed in baptism, but it may ei
ther be diminished or increased afterward, by our acts
and conversation."
The sum is, that baptism doth seal a pardon to us
for all former transgression, and begets us again to the
hope of eternal life ; that it restores us to the favour of
God, and gives us a new relation to him ; and finally
it heals our nature by the Spirit hereby conveyed to us :
and, though all this be upon condition of our keeping
our part of the covenant, yet that makes not God's mer
cy less, nor ought it to diminish any of our praises ;
but only it must make our prayers at present more
earnest, and the child's care more strict hereafter to
make this its calling and election sure.
This is I hope the sense of our Church, as well as of
the primitive ; and if so, it will not be material to a ju-

lowed be thy Name ; Thy Kingdom come ;
Thy Will be done on Earth, as it is in Heav-
dicious Christian for any to say, it doth not agree to
some modern systems. Dean Comber.
As to the benefits of baptism, they are remission of
sins ; regeneration or adoption into the family of God ;
the presence ofthe holy Spirit; the resurrection ofthe
body ; and everlasting life. That these benefits are
annexed to baptism, the holy Scriptures give ample tes
timony. " Repent," said St. Peter, to the multitude en
quiring what they should do, " and be baptized every
one of you, in the name of Jesus Christ, for the remiss
ion of sins, and ye shall receive the gift of the Holy
Ghost." In the same language, Ananias addressed
Saul, " And now why tamest thou ? Arise and be bap
tized and wash away thy sins." That we are regen
erate and born, or adopted into the family or church of
God by baptism, Christ declared to Nicodemus when
he said, " Verily, -verily, I say unto thee, except a man
be born of water, and of the Spirit, he cannot enter into
the kingdom of God." The kingdom of God is the
Church of God — the same Church both in this world and
the next (for God has but one Church, the body of
Christ.) By baptism we are made members of this
church ; and, if we continue faithful members till death,
shall in it obtain a happy resurrection, and everlasting
life — shall continue members of it to all eternity.
Bp. Seabury.
To fit us for the enjoyment of that heavren purchased
by his blood, the Redeemer hath furnished us with every
necessary aid. He hath left with his Church the sacra
ments of baptism and the Lord's supper; the influences
of his Spirit, and his preached word. In the initiatory
ordinance of Baptism we are brought within the pale of
the covenant, receive the seal of his affection, and are
blessed with the effusion of his grace. In the other
the necessary supplies of his holy Spirit are commu
nicated to the believer, to strengthen and refresh his
soul, on bis journey to the promised land.
That the reformers considered baptism as one of
their highest privileges, is evident from the expression
ofthe service used at the performance of that solemni
ty ; indeed, when we reflect upon its origin and consid
er the source from which it hath emanated, it would be
profane to view it, but with the profoundest rewrence
and respect. It was instituted by the Lord Jesus, and
cannot be a nullity : it was instituted by the Lord Jesus,
came from the hand of the great Physician, and con
tains in it medicine to heal our sickness.
The Church teaches us to believe agreeable to the
promise of Christ, that he will give his holy Spirit to
those who ask it. We are consequently instructed to
supplicate a God of mercy, that, the child now to be
baptized, may receive the fulness of his grace, and ever
remain in the number of his faithful children." And
again, "We call upon thee for this infant, that he
coming to thy holy baptism, may receive remission of
sin by spiritual regeneration." After the performance
ofthe sacramental duty, the Church keeping in view the
petitions which have been offered up in behalf of the dis
ciple, and confiding in the fulfilment of the promised
aid, calls upon us to return thanks to the Almighty,
that, "it hath pleased him to regenerate the infant

PUBLIC BAPTISM OF INFANTS.

en ; Give us this day our daily bread ; And
forgive us our trespasses, as we forgive those
who trespass against us ; And lead us not into
temptation ; But deliver us from evil. Amen.
•ff Then shall the Minister say,
WE yield thee hearty thanks, (47.) most
merciful Father, that it hath pleased thee to
regenerate this Infant with thy Holy Spirit,
to receive him for thine own Child by adop
tion, and to incorporate him into thy holy
Church. And humbly we beseech thee to
grant, (48.) that he, being dead unto sin, and
living unto righteousness, and being buried
with Christ in his death, may crucify the old
man, and utterly abolish the whole body of
sin ; and that as he is made Partaker of the
Death of thy Son, he may also be Partaker
of his Resurrection ; so that finally, with the
residue of thy holy Church, he may be an In
heritor of thine everlasting kingdom, through
Christ our Lord. Amen.
with Ms holy spirit, to receive Mm for his own child by
adoption, and to incorporate him into his holy Church."
Bp. Moore.
(46.) The Lord's prayer having been prescribed by
our Saviour to his disciples, as a badge of their be
longing to hiin ; it can never be more reasonable or
proper to use it than now, when a new member and
disciple is admitted into his church. And therefore,
whereas, in other offices, this prayer is generally plac
ed at the beginning, it is here reserved till after the
child is baptized, and received solemnly into the Church :
when we can more properly call God " Our Father,"
with respect to the infant, who is now by baptism made
a member of Christ, and more peculiarly adopted a
child of God. And this is exactly conformable to the
primitive Church : for the catechumens were never al
lowed to use this prayer, till they had first made them
selves sons by regeneration in the waters of baptism.
For which reason this prayer is frequently, by the an
cient writers, called " The Prayer of the regenerate,"
or "believers," as being, properly speaking, their
privilege and birthright. Wlieatly.
(47.) We begin this form with acknowledgments and
praises in imitation of the Jews ; who, when the child
is circumcised, use to say, " Blessed be the Lord our
God, who hath sanctified us with his precepts, and
commanded us to bring this child into the covenant of
Abraham :" but this child enters into a better covenant,
established upon better promises, so that Ave have more
cause to bless God than they. Hence in the East they
sang after baptism the thirty-second Psalm, " Blessed
is he whose iniquity is forgiven," &c. : and, St. Am
brose saith, the priest spoke to the person baptized in
this manner, " God the Father Almighty, who hath
regenerated thee by water and the Holy Ghost, and
forgiven thee thy sins," &c. : which shews that the an-

341
fl Then, aU standing up, the Minister shall say to the
Godfathers (49.) and Godmothers this Exhortation
following :
FORASMUCH as this Child hath promised
by you his Sureties, to renounce the devil and
all his works, to believe in God, and to serve
him ; ye must remember, that it is your parts
and duties to see that this Infant be taught, so
soon as he shall be able to learn, what a solemn
vow, promise, and profession he hath here made
by you. And that he may know these things
the better, ye shall call upon him to hear Ser
mons; and chiefly ye shall provide, that he
may learn the Creed, the Lord's Prayer, and
the Ten Commandments, and all other things
which a Christian ought to know and believe
to his soul's health ; and that this Child may
be virtuously brought up to lead a godly and
a Christian life : remembering always, that
Baptism doth represent unto us our profession,
which is, to follow the example of our Saviour
Christ, and to be made like unto him ; that
cients did not question the effect of the sacrament, no,
not in persons of age, until their future conversation
declared they had broken their covenant. How much
more then ought we to believe this in the case of in
fants, who can put no impediment to the grace of God,
and are all alike, so that either all or none receive these
blessings ? Dean Comber.
(48.) In this second part ofthe prayer also we have
a precedent in the Jewish rites after circumcision : on
ly that our prayers are more spiritual ; for inward
grace rather than outward blessings ; and good reason,
for all the benefits of baptism will vanish, unless they
be afterwards improved ; they will not have their full
effect, unless the conditions be performed. Neither we
do, nor did the primitive Church, believe them to be
so regenerate or so indued with the Spirit, but that by
sloth and wilful iniquity they may be deprived of all
-again : their corruptions are not so mortified, but that
by compliance and base negligence they may revive
again, so that the last state shall be Avorse than the
first, and it shall be more tolerable for heathens than
for vile apostates. Wherefore we beg most humbly
and earnestly, that this child may live as one, upon
whom such great favours are bestowed. The words of
these requests are St. Paul's, (Rom. vi. 4, 5, 6, and
11, 12, 13;) and the phrase is frequently used by the
fathers in this case. Dean Comber.
(49.) Because nothing tends more directly to the se
curing of holiness and religion, than a conscientious
performance of this voav of baptism, to our prayers for
the fulfilling thereof are here added our endeavours.
In the first ages, when those of discretion were bap
tized, the " applications" were directed to the persons
themselves, (as they now are in our "office of bap
tism for those of riper years :") but since children
are hoav most commonly the subjects of baptism,

342

PUBLIC BAPTISM OF INFANTS.

as he died, and rose again for us, so should we,
who are baptized, die from sin, and rise again
unto righteousness; continually mortifying all
our evil and corrupt affections, and daily pro
ceeding in all virtue and godliness of living.
^y Then shall he add, and say,
who are not capable of admonition, here is a serious
and earnest exhortation made to the sureties. Wheatly.
It is earnestly to be desired, that sponsors would se
riously consider this excellent exhortation ; and take

YE are to take care that this Child be
brought to the Bishop to be confirmed by him,
so soon as he can say the Creed, the Lord's
Prayer, and the Ten Commandments, and is
sufficiently instructed in the other parts of the\
Church Catechism set forth for that purpose.
due care of practising accordingly in every particular :
considering what a dreadful account they must give to
God, if they neglect the performance of that duty,
which in the face of God and his church they have so
solemnly taken upon themselves. Dr. Bennet.

THE MINISTRATION OF

PRIVATE BAPTISM OF CHILDREN

IN HOUSES.

f The Minister of every Parish (2.) shall often admonish the People, that they defer not the
Baptism of their Children longer than the first or second Sunday next after their birth, or
other Holy Day falling between, unless upon a great and reasonable Cause.
condition there may be added more of the solemnity
afterwards, when it is published in the Church. And,
that it may not be neglected, we are taught, that "it
is certain by God's word, that children baptized, dying
before they commit actual sin, are undoubtedly saved."
For it is certain by God's word, that baptism is ap
pointed for "remission of sins," (Acts xxii. 16; ii.
38 :) and it is also certain, that all they, whose sins
are forgiven, are undoubtedly saved. Psal. xxxii. 1.
But infants have no other sin but their original cor
ruption, which being remitted in baptism, they are un
doubtedly saved. And it is plain from numerous pas
sages that the first Christians believed the same doc
trine. Wherefore let no parents, who love their own
or their children's souls, upon pretence of God's pow
er or mercy, presume to neglect that, which is so cer
tainly a means of salvation : neither let them think it
indifferent, whether their children be baptized or no ;
for this springs from a dangertfus mistake. If children
be weak, the parent must immediately endeavour to
procure their baptism : but, if notwithstanding all pos
sible care they die before, we must not then confine the
Almighty to the outward means ; but believe he may
save without, where he did not give the opportunity.
And in such case the parent may take comfort in his
having done what he could, and ought to hope in the
divine mercy. Dean Comber.
(2„) By this rubrick the minister is required to " ad
monish the people "not to delay the baptism of their
children, nor cause them without necessity to be bap
tized privately in their houses." As it is not said
whether these monitions shall be from the desk, or the
pulpit, or given in private as need requires, so Ave are
at liberty, as I judge, to execute this direction in such
a manner as we think will most effectually serve the
end designed.
The former admonition against deferring baptism
there is perhaps seldom occasion for : and the latter
concerning private baptism is always mbst reasonable,
when the thing itself is proposed to us without the ru-
brickal warrant of a great and reasonable cause tp jus
tify it. It is the curate's part on such occasions to de
clare and explain the rule, by which he is to act. But

(1.) Though our holy Church prescribes the font for
the place, and Sundays and holy-days for the usual
times of baptism, that she may conform, as much as
conveniently may be, to the usages of primitive anti
quity, which is her aim in all her services ; and for
other reasons mentioned in the first rubrick before bap
tism ; yet in case of necessity she permits and provides,
that a child may be baptized in any decent place at any
time : in such cases requiring the performance only of
the essentials, not the solemnities, of baptism ; ac
cording to the practice of the apostles, who baptized
at any time, as occasion required, and in fountains
and rivers ; and according to the use of succeeding
ages. Nor can I see what can be reasonably objected
against this tender and motherly love of the Church to
her children, who chooses rather to omit solemnities,
than hazard souls : which indulgence of her's cannot
be interpreted any irreverence or contempt of this ven
erable sacrament ; but a yielding to just necessity,
which defends what it constrains, and to God's own
rule, " I will have mercy, and not sacrifice." Matt.
xii. 7. Bp. Sparrow.
Our Saviour himself hath said, that "except a man
be born again of water and of the Holy Ghost, he can
not enter into the kingdom of God," (John iii. 5 :) and
he makes baptism as well as faith necessary to salva
tion. Mark xvi. 16. Whereupon the ancient Christ
ians did constantly affirm, that there could be no sal
vation in an ordinary way without baptism ; and who
soever died without it, their estate was believed doubt
ful, unless it were in such a case as that of the Empe
ror Valentinian, who, St. Ambrose hopes, might be
saved by the desire of baptism, because he had no op
portunity. Upon the stock of this principle grew that
great care, that no person might die unbaptized, inso
much that it was alloAved in danger of death to baptize
them who had not passed through all their preparations ;
provided that they should answer more fully if God re
stored them. The like care hath our Church taken of
little children : for, though she require that they should
be speedily and publickly baptized in the house of God,
yet in cases of extremity she admitteth of that which is
done in private houses, even without ceremony ; upon

344 PRIVATE BAPTISM OF CHILDREN.
1 And also they shall warn them, that, without like great .cause and necessity, they procure'not
their Children to be baptized at home (3.) in their houses. But when need shall compel them
so to do, then Baptism shall be administered as followeth. (4.)
1 First, let the Minister ofthe Parish (or, in his absence, any other lawful Minister (5.) that
can be procured) with those who are present, call upon God, and say the Lord's Prayer, and
so many of the Collects (6.) appointed to be said before in the Form of Public Baptism, as
the time and present exigence will suffer. And then, the Child being named by some one
who is present, the Minister shall pour water upon it, (7.) saying these words :

N. I baptize thee in the name of the Father,
and of the Son, and of the Holy Ghost. Amen.
fl Then the Minister shall give thanks unto God, and say,
WE yield thee hearty thanks, most merciful
Father, that it hath pleased thee to regenerate
this Infant with thy holy Spirit, to receive him
for thine own Child by adoption, and to incor-
when he hath done this, I will not say how far he is
authorized to refuse private baptism, when seriously
desired, though he be not altogether satisfied in the
greatness and sufficiency of the cause. For he cannot
always be a proper judge of it. He must for the most
part trust to the judgment and integrity of others. But
as he can, generally speaking, distinguish between
reasons and pretences, between an accidental extraor
dinary cause and a cause of mere humour or private
interest, he will do well, and as he ought, never to
sacrifice the rules of his ministration, and the orders
of the Church, to any man's fancies, or domestick con
veniences. Archdeacon Sharp.
(3.) The cause of the necessity of baptizing in pri
vate houses ought to be expressed : as, "When the
child is in sudden danger of death, and not likely to live
so long a time, that it may be brought to publick bap
tism in the church :" lest otherwise all persons take
upon them to judge of this cause and necessity at their
pleasure. Bp. Cosins.
(4.) So that, whenever baptism is administered in a
private house, this private office only must be used :
and the Church must be understood to forbid the use of
the office of publick baptism upon such occasions.
Archdeacon Yardley.
(5.) The person who baptizeth, ought to be a lawful
minister : for Christ gave this commission only to the
apostles, (Matt, xxviii. 19 ;) joining the office of
preaching together with it : so that unordained persons
may as well presume to preach as to baptize. And
therefore the Church of old forbade women to baptize ;
and Epiphanius accounts it ridiculous in Marcion and
his followers, to permit women to do this office : so
that our Church requires it to be done by a lawful min
ister. I know there are some allegations out of anti
quity, which seem to allow of a layman to baptize in
cases of great necessity. But there are others of the
fathers, who disallow that practice. And certainly it
is a great presumption for an ordinary person to invade
the ministerial office without any warrant. And, as to
the pretence that a child may be in danger, I suppose

porate him into thy holy Church. And hum
bly we beseech thee to grant, that he, being dead
unto sin, and living unto righteousness, and
being buried with Christ in his death, may
crucify the old man, and utterly abolish the
whole body of sin ; and that as he is made Par
taker of the death of thy Son, he may also be
Partaker of his Resurrection ; so that finally,
the salvation of the child may be as safe upon the stock
of God's mercy without any baptism, as with a bap
tism wliich is not commanded by God, and to which he
hath made no promises. So that where God gives not
opportunity of a person Avho may do it aright, it seems
better to leave it undone. Dean Comber.
The admission of persons by baptism into the Church
is an act of authority which none should pretend to,
but those who are thereunto empowered by Christ the
head of it : and in his name it . is, that they on God's
part promise remission of sins and spiritual regenera
tion, which came primarily and originally from God,
and are never conveyed to man in the sacraments, but
by those whom he hath been pleased to make Ms instru
ments. That this is the opinion of our Church is plain
from her declaration in the twenty -third Article, where
she saith, " It is not lawful for any man to take upon
him the office of publick preaching or ministry of the
sacraments in the congregation, before he be lawfully
called and sent to execute the same :" and in her twen
ty-sixth Article she discovers the grounds, on which
she passeth this judgment, because " Those, who have
authority in the ministration of the word and sacra
ments, do not the same in their own name, but in
Christ's, and do minister by his commission and au
thority." Archdeacon Yardley.
(6.) Of which it is much to be desired, that the pray
er, appointed for the consecration ofthe water, be never,
unless absolutely necessary, omitted. For, besides the
propriety of this prayer to beg a blessing upon the ad
ministration in general, it has already been shewn how
important a part of the office of baptism the primitive
Christians esteemed the consecration of the water.
Wheatly.
(7.) All the old Common Prayers say, he shall either
" dip it in water, or pour water upon it :" but bap
tism in private being never allowed, but when the
child is weak, the rubrick was properly altered at the
last review, and the order for dipping left out ; it being
not to be supposed, that the child in its sickness should
be able to endure it. Wheatly.

PRIVATE BAPTISM OF CHILDREN.

with the residue of thy holy Church, he may
be an Inheritor of thine everlasting Kingdom,
through Christ our Lord. Amen.
C And let them not doubt, (8.) but that the Child so bap
tised is lawfully and sufficiently baptised, and ought
not to be baptized again. Fet nevertheless, if the Child
which is after this sort baptised, do afterwards live; it
is expedient that it be brought into the Church, to the
intent that if the Minister of the same Parish did himself
baptise that Child, the Congregation may be certified of
the true form of Baptism, by him privately before used:
In which case he shall say thus :
I CERTIFY you, that according to the due
and prescribed Order of the Church, at such
a time and at such a place, before divers wit
nesses, I baptized this Child.
fl But if the Child were baptised by any other lawful
Minister, then the Minister of the Parish where the
Child was born or christened, shall examine whether
the same hath been lawfully done. And if the Minis
ter shall find, by the answers of such as bring the Child,
that all thing were done as they ought to be; then shall
not he christen the Child again, but shall receive him
as one of the flock of true Christian People, saying thus :
(9.) I CERTIFY you, that in this case all is
well done, and according unto due order, con-
(8.) The Church adds this by way of explanation, lest
any one should imagine, that the sacrament, administer
ed in this short and concise manner, is not complete,
and the child hereby not made a Christian : or should
be apt to think or say, that the child is only half-christ
ened as too many ignorant people foolishly and absurd
ly express themselves. Archdeacon Yardley.
(9.) Which, after he has certified the people that all
was well done, he is directed to do in much the same
form as appointed for publick baptism. He reads the
Gospel there appointed, and the Exhortation that fol
lows it. After which he repeats the Lord's Prayer,
and the Collect that in the office for publick baptism
follows the Exhortation. Then " demanding the name
of the child," he proceeds to examine the Godfathers
and Godmothers, " whether in the name of the child,
they renounce the Devil and all his works, &c; whether
they believe all the articles of the Christian faitli," and
" whether they will obediently keep God's will and
commandments," &c. For though the child was bap
tized without Godfathers at first, (when, being more
likely to die than to live, there seemed no occasion for
its future behaviour;) yet if it lives and is brought to
church, it is fit there should be some to give securi
ty, that it shall be well educated and instructed. As
soon as this is done therefore, the child is " received
into the congregation of Christ's flock," and is " signed
with the sign of the cross." After which the service
concludes with the Thanksgiving and Exhortation that
close the office for publick baptism. Wheatly.
In the English Office, there is no direction how the
minister is to proceed, when there is one or more child-

345
cerning the baptizing of this Child ; who is
now by baptism incorporated into the Christian
Church : For our Lord Jesus Christ doth not
deny his grace and mercy unto such Infants ;
but most lovingly doth call them unto him, as
the Holy Gospel doth witness to our comfort
on this wise.
^j Then the Minister shall say as follows : or else shall
pass on to the questions addressed to the Sponsors.
Hear the words of the Gospel, written by
St. Mark, in the tenth chapter, at the thirteenth
verse. THEY brought young children to Christ,
that he should touch them ; and his disciples
rebuked those who brought them. But when
Jesus saw it, he was much displeased, and said
unto them, Suffer the little children to come
unto me, and forbid them not ; for of such is
the kingdom of God. Verily I say unto you,
Whosoever shall not receive the kingdom of
God as a little child, he shall not enter therein.
And he took them up in his arms, put his
hands upon them, and blessed them.
ren to be baptized, as well as one or more children, at
the same time, to be received into the congregation af
ter private baptism : nor, in that part of the office
which relates to the certifying of private baptism, is
there any exhortation to the sponsors in reference to
their bringing the children to the Bishop to be Confir
med by him, at the proper age. Both these deficien
cies have been supplied by our own American Re
viewers ofthe Liturgy.
It is deeply to be regretted that the certifying of
private baptism, in the churches, is so much neglected
by parents. On this account, many of the clergy have
thought proper to use the public form, in private bap
tisms. But there is not the least authority for this
usage ; and there seems to be no apology for the irreg
ularity, but in the consideration, that without this de
viation from the order of the Church, there would, in
all probability, be no sponsors to enter into the co\'e-
nant stipulations in behalf of the child, or to pledge
themselves for its religious education. The sufficiency
of this apology may perhaps be doubted. But it cannot
be doubted that it is the imperious duty of every cler
gyman to use his utmost endeavours to abolish the prac
tice of private baptism within his cure, except in cases
of real necessity ; and where he administers it in such
cases, to employ the same endeavours to have the baptism
afterwards certified in the Church. Such an object,
however, is not to be effected by dogmatizing, or the
laying down of positive rules. The assumption of au
thority would rather tend to defect it. But much may
be done by an influence kindly exerted, and by friendly
persuasions. t. c. b.

PRIVATE BAPTISM OF CHILDREN.

346
•fl After the Gospel is read, the Minister shall make this
brief Exhortation upon the words of the Gospel :
BELOVED, ye hear in this Gospel the
words of our Saviour Christ, that he command
ed the children to be brought unto him ; how
he blamed those vthat would have kept them
from him ; how he exhorteth all men to fol
low their innocency. Ye perceive how, by
his outward gesture and deed, he declared his
good will toward them : for he embraced them
in his arms, he laid his hands upon them, and
blessed them. Doubt ye not therefore, but
earnestly believe, that he hath likewise fa
vourably received this present Infant ; that he
hath embraced him with the arms of his mer
cy ; and, as he hath promised in his holy word,
will give unto him the blessing of eternal life,
and make him Partaker of his everlasting king
dom. Wherefore, we being thus persuaded
of the good will of our heavenly Father, de
clared by his Son Jesus Christ, towards this
Infant, let us faithfully and devoutly give
thanks unto him, and say the Prayer which
the Lord himself taught us.
OUR Father,' who art in Heaven, Hallowed
be thy Name. Thy kingdom come ; Thy
Will be done on earth, as it is in Heaven ;
Give us this day our daily bread ; And forgive
us our trespasses, as we forgive those who tres
pass against us ; And lead us not into tempta
tion ; But deliver us from evil. Amen.
fl Then shall the Minister demand the name qf the Child ;
which being by the Godfathers and Godmothers pro
nounced, the Minister shall say as follows :
DOST thou, in the name of this Child, re
nounce the devil and all his works, the vain
pomp and glory of the world, with all covet
ous desires of the same, and the sinful desires
of the flesh ; so that thou wilt not follow, nor
be led by them?
Ans. I renounce them all ; and, by God's
help, will endeavour not to follow, nor be led
by them.
Minis. Dost thou believe all the Articles of
the Christian Faith, as contained in the Apos
tles' Creed ?
Ans. I do.
Minis. Wilt thou be baptized in this Faith ?
Ans. That is my desire.

Minis. Wilt thou then obediently keep
God's holy will and commandments, and walk
in the same all the days of thy life ?
Ans. I will, by God's help.
•"j Then the Minister sliall say,
WE receive this Child into the Congrega
tion of Christ's Flock, and „ „ J7 „. .
j * • j. • ... ., . * Here tlie Minister
do * sign him with the sign shall make a ^
of the Cross ; in token that on the Child's fore-
hereafter he shall not be head-
ashamed to confess the faith of Christ crucified,
and manfully to fight under his banner, against
sin, the world, and the devil ; and to continue
Christ's faithful soldier and servant unto his
life's end. Amen.
fl The same rule is to be observed here, as to the Omission
of the Sign of the Cross, as in the Public Baptism of
Infants. |j Then shall the Minister say,
SEEING now, dearly beloved brethren,
that this Child is regenerate, and grafted into
the body of Christ's Church ; let us give thanks
unto Almighty God for these benefits, and
with one accord make our prayers unto him,
that this Child may lead the rest of his life ac
cording to this beginning.
|f Then shall be said, all kneeling,
WE yield thee hearty thanks, most merci
ful Father, that it hath pleased thee to regen
erate this Infant with thy Holy Spirit, to re
ceive him for thine own Child by adoption,
and to incorporate him into thy holy Church.
And humbly we beseech thee to grant, that
he, being dead unto sin, and living unto right
eousness, and being buried with Christ in his
death, may crucify the old man, and utterly
abolish the whole body of sin ; and that as he
is made Partaker of the death of thy Son, he
may also be Partaker of his Resurrection ; so
that finally, with the residue of thy holy
Church, he may be an Inheritor of thine ever
lasting Kingdom, through Christ our Lord.
Amen.
fl Then, all standing up, the Minister shall say to the
Godfathers and Godmothers this Exhortation follow -
ing :
FORASMUCH as this Child hath promised
by you, his Sureties, to renounce the devil

PRIVATE BAPTISM OF CHILDREN.

347

and all his works, to believe in God, and to
serve him ; ye must remember, that it is your
parts and duties to see that this Infant be
taught, so soon as he shall be able to learn,
what a solemn vow, promise, and profession
he hath here made by you. And that he may
know these things the better, ye shall call up
on him to hear Sermons ; and chiefly ye shall
provide, that he may learn the Creed, the
Lord's Prayer, and the Ten Commandments,
and all other things which a Christian ought to
know and believe to his soul's health ; and that
this Child may be virtuously brought up to
lead a godly and a Christian life : remember
ing always, that Baptism doth represent unto
us our profession ; which is, to follow the ex
ample of our Saviour Christ, and to be made
like unto him ; that as he died, and rose again
for us, so should we, who are baptized, die
from sin, and rise again unto righteousness ;
continually mortifying all our evil and corrupt
affections, and daily proceeding in all virtue
and godliness of living.

Ij Then shall he add, and say,
YE are to take care that this Child be
brought to the Bishop to be confirmed by him,
so soon as he can say the Creed, the Lord's
Prayer, and the Ten Commandments, and is
sufficiently instructed in the other parts of the
Church Catechism, set forth for that purpose.
|f But if they wlw bring the Infant to the Church do make
such uncertain Answers to the Minister's Questions, as
that it cannot appear that the Child was baptised with
Water, in the name qf the Father, and of the Son,
and of the Holy Ghost (which are essential parts qf
Baptism J then let the Minister baptise it in the Form
before appointed for Public Baptism qf Infants ; sav
ing, that, at the dipping of the Child in the Font, he
shall use this form of Words :
IF thou art not already baptized, N. I bap
tize thee in the name of the Father, and of
the Son, and of the Holy Ghost. Amen.
|f If Infant Baptism, and the receiving of Infants bap
tised in private, are to be at the same time, the Min
ister may make the Questions to fhe Sponsors, and the
succeeding Prayers serve for both. And again, after
the Immersion, or the pouring qf Water, and the re
ceiving into the Church, the Minister may use the re
mainder of the Service for both.

52

THE MINISTRATION OF
BAPTISM TO SUCH AS ARE OF RIPER YEARS, (i.)
AND ABLE TO ANSWER FOR THEMSELVES.

^f When any such Persons as are of Riper Years are to be baptized, (2.) timely notice shall be
given to the Minister ; that so due care may be taken for their examination, whether they be
sufficiently instructed in the principles of the Christian Religion ; and thai they may be ex
horted to prepare themselves, with prayers and fasting, for the receiving of this Holy Sacra
ment.
T[ And if they shall be found fit, (3.) then the Godfathers and Godmothers (the People being
assembled upon the Sunday, Holy Day, or Prayer Day appointed) shall be ready to present
them at the Font, immediately after the Second Lesson, either at Morning or Evening Pray
er, as the Minister, in his discretion, shall think Jit.
^[ And standing there, the Minister shall ask, Whether any of the Persons here presented be
baptized or no ? If they shall answer, No ; then shall the Minister say thus :

(l.) We had no office in our Liturgy for the baptism
of persons of " riper years" till the last review. For
though in the infancy of Christianity adult persons were
generally the subjects of baptism ; yet after the several
nations that have been converted were become Christ
ian, baptism was always administered to children. So
that when the Liturgy of the Church of England was
first compiled, an office for " adult persons" was not so
necessary. But by the growth of Anabaptism and
Quakerism, during the grand rebellion, the want of
such an office was plainly perceived. For which rea
son the commissioners appointed to review the Common
Prayer drew up this form. Wheatly.
This office was thought to be composed by Dr. George
Griffith, bishop of St. Asaph. Anthony Wood says,
in the Athena Oxonienses, "In 1662, in a convoca
tion of the clergy then held, he concurred effectually,
in drawing up the Act of Uniformity, and making cer
tain alterations in the Common Prayer then set out ;
and it is thought the form of baptizing those of riper
years was of his composing." Collis.
(2.) In the baptism of persons who are of age and
understanding, there is more required than in that of
infants. For, they being capable to receive instruc
tion, to declare their faith, and to exercise an actual
repentance, our Church commands that they* be first
taught and catechized : which of old lasted all the forty
days of Lent : and then that they be examined concern
ing their faith and repentance. Luke iii. 8 — 11. Fi
nally, the persons themselves are advised according to
the primitive discipline, to prepare themselves for this
seal of remission by fasting, and prayer, and a serious
consideration ofthe covenant, into which they are about
to enter. This difference between their duty and that
of infants hath occasioned the compiling of a peculiar
office. Dean Comber.

This office is so seldom used, that, whenever it is,
more than ordinary care is commonly taken about it.
The persons are beforehand examined, whether they be
sufficiently instructed in the principles of the Christian
religion, and able to answer for themselves when they
take this great charge upon them.
All sureties are equally obliged to be thus qualified,
who take upon themselves the trust of answering for
others ; as these are required to be, when they come
to answer for themselves.
The Gospel is the discourse, which our Saviour had
with Nicodemus touching the necessity of baptism :
and it is followed by an admirable exhortation of the
same nature, taken out of several parts of Scripture.
It v\rould be very useful for all persons to read this
ministration carefully over, before they come to be con
firmed. Collis.
(3.) In this case the minister is to baptize them in
the same manner and order as is appointed before the
baptism of infants ; except that the Gospel is concern
ing our Saviour's discourse with Nicodemus touching
the necessity of baptism, which is followed by an ex
hortation suitable and proper. Again, the persons to
be baptized being able to make the profession that is
requisite, in their own persons, the minister is ordered
to put the questions to them. There are Godfathers
and Godmothers indeed appointed to be present, but
they are only appointed as witnesses of the engagement,
and undertake no more than to remind them hereafter
of the vow and profession which they made in their pre
sence, and to call upon them to be diligent in instruct
ing themselves in God's word, &c, the chief part of
their charge being delivered at last by the persons that
are baptized. Wheatly.
There seems to be no occasion for further comments
on this office, since it differs so little from the office for

BAPTISM OF THOSE OF RIPER YEARS.

349

DEARLY beloved, forasmuch as all men
are conceived and born in sin, (and that which
is born of the flesh is flesh) and they who are
in the flesh cannot please God, but live in sin,
committing many actual transgressions; and
our Saviour Christ saith, None can enter into
the kingdom of God, except he be regenerate
and born anew of Water and of the Holy
Ghost ; I beseech you to call upon God the
Father, through our Lord Jesus Christ, that
of his bounteous goodness he will grant to
these persons that which by nature they can
not have ; that they may be baptized with
Water and the Holy Ghost, and received into
Christ's holy Church, and be made lively mem
bers ofthe same.
|f Then shall the Minister say,
Let us pray.
ALMIGHTY and everlasting God, who,
of thy great mercy, didst save Noah and his
family in the Ark from perishing by water ;
and also didst safely lead the children of Is
rael thy people through the Red Sea, figuring
thereby thy holy Baptism ; and by the Bap
tism of thy well-beloved Son Jesus Christ in
the river Jordan, didst sanctify the element of
water, to the mystical washing away of sin ;
we beseech thee, for thine infinite mercies, that
thou wilt mercifully look upon these thy Ser
vants ; wash them and sanctify them with the
Holy Ghost ; that they, being delivered from
thy wrath, may be received into the Ark of
Christ's Church ; and being steadfast in faith,
joyful through hope, and rooted in charity,
may so pass the waves of this troublesome
world, that finally they may come to the land
of everlasting life ; there to reign with thee,
world without end, through Jesus Christ our
Lord. Amen.
|f Or this.
ALMIGHTY and immortal God, the aid
of all who need, the helper of all who flee to
thee for succour, the life of those who believe,
and the resurrection of the dead ; we call upon
thee for these Persons, that they, coming to
thy holy Baptism, may receive remission of
their sins, by spiritual regeneration. Receive
the public baptism of infants. The second and third ru
brics, at the close of the office, are not contained in the

them, O Lord, as thou hast promised by thy
well-beloved Son, saying, Ask, and ye shall re
ceive ; seek, and ye shall find ; knock, and it
shall be opened unto you : So now give unto
us who ask ; let us who seek, find ; open the
gate unto us who knock ; that these Persons
may enjoy the everlasting benediction of thy
heavenly washing, and may come to the eter
nal kingdom which thou hast promised by
Christ our Lord. Amen.
rf'Then the Minister shall say,
Hear the words of the Gospel written by Saint
John, in the third chapter, beginning at the
first verse :
THERE was a man of the Pharisees, nam
ed Nicodemus, a ruler of the Jews. The
same came to Jesus by night, and said unto
him, Rabbi, we know that thou art a Teacher
come from God ; for no man can do these
miracles that thou doest, except God be with
him. Jesus answered and said unto him,
Verily, verily, I say unto thee, Except a man
be born again, he cannot see the kingdom of
God. Nicodemus saith unto him, How can a
man be born when he is old ? can he enter
the second time into his mother's womb, and
be born ? Jesus answered, Verily, verily, I say
unto thee, Except a man be born of Water
and of the Spirit, he cannot enter into the
kingdom of God. That which is born of the
flesh, is flesh ; and that which is "born of the
Spirit, is Spirit. Marvel not that I said unto
thee, Ye must be born again. The wind
bloweth where it listeth, and thou hearest the
sound thereof ; but canst not tell whence it
cometh, and whither it goeth : so is every one
that is born of the Spirit.
|f After which he shall say this Exhortation following :
BELOVED, ye hear in this Gospel the ex
press words of our Saviour Christ, that, except
a man be born of Water and of the Spirit, he
cannot enter into the kingdom of God. Where
by ye may perceive the great necessity of this
Sacrament, where it may be had. Likewise,
immediately before his ascension into heaven,
(as we read in the last chapter of Saint Mark's
Gospel,) he gave command to his disciples, say-
English Book, but were supplied by our American re
viewers, as directions in cases that may frequently occur.
t o. b.

BAPTISM OF THOSE OF RIPER YEARS.

350
ing, Go ye into all the the world, and preach
the Gospel to every creature. He that be
lieveth, and is baptized, shall be saved ; but he
that believeth not, shall be damned : Which
also showeth unto us the great benefit we reap
thereby. For which cause Saint Peter the
Apostle, when upon his first preaching of the
Gospel many were pricked at the heart, and
said to him and the rest of the Apostles, Men
and brethren, what shall we do ? replied, and
said unto them, Repent and be baptized every
one of you, for the remission of sins, and ye
shall receive the gift of the Holy Ghost : For
the promise is to you and your children, and to
all that are afar off, even as many as the Lord
our God shall call. And with many other
words exhorted he them, saying, Save your
selves from this untoward generation. For,
as the same Apostle testifieth in another place,
even baptism doth also now save us, (not the
putting away of the filth of the flesh, but the
answer of a good conscience towards God,) by
the resurrection of Jesus Christ. Doubt ye
not therefore, but earnestly believe, that he will
favourably receive these present Persons, truly
repenting, and coming unto him by faith ; that
he will grant them remission of their sins, and
bestow upon them the Holy Ghost ; that he
will give them the blessing of eternal life, and
make them Partakers of his everlasting king
dom. Wherefore, we being thus persuaded of the
good will of our heavenly Father toward these
Persons, declared by his Son Jesus Christ, let
us faithfully and devoutly give thanks to him,
and say,
ALMIGHTY and everlasting God, heav
enly Father, we give thee humble thanks, for
that thou hast vouchsafed to call us to the
knowledge of thy grace, and faith in thee : In
crease this knowledge and confirm this faith
in us evermore. Give thy Holy Spirit to these
Persons, that they may be born again, and be
made Heirs of everlasting salvation, through
our Lord Jesus Christ who liveth and reigneth
with thee and the Holy Spirit, now and for
ever. Amen.
V Tlien the Minister shall speak to the Persons tobe bap
tised on this wise :

WELL-BELOVED, who are come hither
desiring to receive holy Baptism, ye have heard
how the Congregation hath prayed, that our
Lord Jesus Christ would vouchsafe to receive
you and bless you, to release you of your sins,'
to give you the kingdom of heaven, and ever
lasting life. Ye have heard also that our Lord
Jesus Christ hath promised in his holy Word,
to grant all those things that we have prayed
for ; which promise he, for his part, will most
surely keep and perform. Wherefore, after
this promise made by Christ, ye must also faith
fully, for your part, in the presence of these
your Witnesses, and this whole Congregation,
promise and answer to the following Questions.
|f The Minister shall then demand ofthe Persons to be bap
tised as follows; the Questions being considered as ad
dressed to them severally ? and the Answers tobe made ac
cordingly. Question.
DOST thou renounce the devil and all his
works, the vain pomp and glory of the world,
with all covetous desires of the same, and the
sinful desires of the flesh ; so that thou wilt
not follow, nor be led by them ?
Ans. I renounce them all ; and by God's
help, will endeavour not to follow, nor be led
by them.
Quest. Dost thou believe all the Articles of
the Christian Faith, as contained in the Apos
tles' Creed?
Ans. I do.
Quest. Wilt thou be baptized in this Faith?
Ans. That is my desire.
Quest. Wilt thou then obediently keep God's
holy will and commandments ; and walk in the
same all the days of thy life ?
Ans. I will, by God's help.
|f Then shall the Minister say,
O MERCIFUL God, grant that the old
Adam in these Persons may be so buried, that
the new man may be raised up in them. Amen.
Grant that all sinful affections may die in
them, and that all things belonging, to the Spir
it may live and grow in them. Amen.
Grant that they may have power and strength
to have victory, and to triumph against the de
vil, the world, and the flesh. Amen.
Grant that they, being here dedicated to

BAPTISM OF THOSE OF RIPER YEARS

351

thee by our office and Ministry, may also be en
dued with heavenly virtues, and everlastingly
rewarded, through thy mercy, O blessed Lord
God, who dost live and govern all things, world
without end. Amen.
ALMIGHTY, everliving God, whose most
dearly beloved Son Jesus Christ, for the for
giveness of our sins, did shed out of his most
precious side both water and blood ; and gave
commandment to his disciples, that they should
go teach all nations, and baptize them in the
name of the Father, and of the Son, and of the
Holy Ghost ; regard, we beseech thee, the sup
plications of thy Congregation; sanctify this
water to the mystical washing away of sin ;
and grant that the Persons, now to be bap
tized therein, may receive the fulness of thy
grace, and ever remain in the number of thy
faithful children, through Jesus Christ our
Lord. Amen.
If Then shall the Minister take each Person to be baptised
by the Right Hand ; and placing him conveniently by
the Font, according to his discretion, shall ask the God
fathers and Godmothers the name; and then shall dip
him in the water, or pour the water upon him saying,
N. I baptize thee in the name of the Father,
and ofthe Son, and ofthe Holy Ghost. Amen.
|f Then shall the Minister say,
We receive this Person into the Congrega
tion of Christ's Flock, and do *sign him with
* Here the Min- the siSn of the Cross ? in token
ister shall make a that hereafter he shall not be
Cross upon the per- ashamed to confess the faith of
son's forehead. Chrigt crucifie(l5 and manfully
to fight under his banner, against sin, the world,
and the devil ; and to continue Christ's faithful
soldier and servant unto his life's end. Amen.
^The same Rule, as to the Omission of the sign of the Cross
is to be observed here, as in the Baptism of Infants.
|f Then the Minister shall say,
SEEING now, dearly beloved brethren,
that these Persons are regenerate, and grafted
into the body of Christ's Church ; let us give
thanks unto Almighty God for these benefits,
and with one accord make our prayers unto
him, that they may lead the rest of their life
according to this beginning.
|f Then shall be said the Lord's Prayer, all kneeling.
OUR Father, who art in Heaven, Hallowed
be thy Name ; Thy Kingdom come ; Thy
Will be done on Earth, as it is Heaven ; Give

us this day our daily bread ; And forgive us our
trespasses, as we forgive those who trespass
against us ; And lead us not into temptation ;
But deliver us from evil. Amen.
WE yield thee humble thanks, O heavenly
Father, that thou hast vouchsafed to call us to
the knowledge of thy grace, and faith in thee :
Increase this knowledge, and confirm this faith
in us evermore. Give thy Holy Spirit to
these Persons; that being now born again,
and made Heirs of everlasting salvation through
our Lord Jesus Christ, they may continue thy
Servants, and attain thy promises, through the
same Lord Jesus Christ thy Son ; who liveth
and reigneth with thee, in the unity of the
same Holy Spirit, everlastingly. Amen.
|f Then, all standing up, the Minister shall use this Ex
hortation following ; speaking to the Godfathers and
Godmothers first.
FORASMUCH as these Persons have prom
ised, in your presence, to renounce the devil
and all his works, to believe in God, and to
serve him ; ye must remember, that it is your
part and duty to put them in mind, what a
solemn vow, promise, and profession they have
now made before this Congregation, and espe
cially before you their chosen Witnesses. And
ye are also to call upon them to use all dili
gence to be rightly instructed in God's holy
Word ; that so tliey may grow in grace, and in
the knowledge of our Lord Jesus Christ ; and
live godly, righteously, and soberly, in this
present world.
|f And then speaking to the baptised Persons, he shall pro
ceed and say,
AND as for you, who have now by bap
tism put on Christ, it is your part and duty
also, being made the Children of God and of
the light, by faith in Jesus Christ, to walk
answerably to your Christian calling, and as
becometh the children of light ; remembering
always, that baptism representeth unto us our
profession ; which is, to follow the example of
our Saviour Christ, and to be made like unto
him ; that as he died, and rose again for us, so
should we, Who are baptized, die from sin,
and rise again unto righteousness ; continually
mortifying all our evil and corrupt affections,
and daily proceeding in all virtue and godli
ness of living.

352 BAPTISM OF THOSE OF RIPER YEARS.
Tf It is expedient that every Person thus baptized should be confirmed by the Bishop, so soon after
his Baptism as conveniently may be; that so he may be admitted to the Holy Communion.
% Whereas necessity may require the baptizing of Adults in private houses, in consideration of
extreme sickness; the same is hereby allowed in that case. And a convenient number of per
sons shall be assembled in the house where the Sacrament is to be performed. And in the ex
hortation, Well-beloved, &c. instead of these words, come hither desiring, shall be inserted
this word, desirous.
^[ If there be occasion for the Office of Infant Baptism and that of Adults at the same time, the
Minister shall use the exhortation and one of the prayers next following in the Office for
Adults ; only, in thCexhortation and prayer, after the words, these Persons, and these thy
Servants, adding, and these Infants. Then the Minister shall proceed to the questions to be
demanded in the cases respectively. After the immersion, or the pouring of water, the prayer
shall be as in this service ; only, after the words, these Persons, shall be added, and these In
fants. After which the remaining part of each service shall be used; first that for Adults, and
lastly that for Infants.
¦[ If any persons, not baptized in their Infancy, shall be brought to be baptized before they come
to years of discretion to answer for themselves, it may suffice to use the Office for Public Bap
tism of Infants; or, in case of extreme danger, the Office for Private Baptism; only chang
ing the word Infant, for Child, or Person, as occasion requireth.

A CATECHISM,

(io

THAT IS TO SAY,
AN INSTRUCTION TO BE LEARNED BY EVERY PERSON, BEFORE HE BE
BROUGHT TO BE CONFIRMED (2.) BY THE BISHOP.

Question.
WHAT is your name? (3.)
Answer. N. or M.

(1.) Since children in their baptism engage to "re-
nounce'the devil and all his works, to believe in God,
and to serve him ;" it is fit that they be " taught, so
soon as they are able to learn, what a solemn vow,
promise, and profession" they have made. According
ly after the offices appointed for baptism, follows " A
Catechism, that is to say, An Instruction to be learn
ed by every person, before he be brought to be confirm
ed #y the Bishop." Wheatly.
Catechism is derived from a Greek term, and signi
fies instruction in the first rudiments of any art or sci
ence, communicated by asking questions, and hearing
and correcting the ansAvers. From the earliest ages of
the Church the word has been employed by ecclesias
tical writers in a more restrained sense, to denote in
struction in the principles of Christian religion by
means of questions and answers. Dean Comber, Shepherd.
It is the peculiar glory of Christianity, to have ex
tended religious instruction, of Avhich but few partook
at all before, and scarce any in purity, through all
ranks and ages of men, and even women. The first
converts to it were immediately formed into regular so
cieties and assemblies ; not only for the joint worship
of God, but the further " edifying of the body of
Christ," (Eph. iv. 12 :) in which good work, some of
course were stated teachers, or to use the apostle's own
expression, " catechizers in the word ;" others, taught
or catechized. Gal. vi. 6. For catechizing signifies
in Scripture, at large, instructing persons in any mat
ter, but especially in religion. And thus it is used,
(Acts xviii. 25 ;) Avhere we read, " This man was in
structed in the way of the Lord ;" and (Luke i. 4 ;)
where again we read, " That thou mayest know the
certainty of those things, Avherein thou hast been in
structed." The original word, in both places, is cate
chized. But as the different advances of persons in knowledge
made different sorts of instructions requisite ; so in the
primitive Church, different sorts of teachers Avere ap
pointed to dispense it. And they who taught so much
only of the Christian doctrine, as might qualify the

Question. Who gave you this name ? (4.)
Answer. My Sponsors (5.) in Baptism;
wherein I was made (6.) a member of Christ,
hearers for Christian communion, had the name of cat
echists appropriated to them : Avhose teaching being
usually, as was most convenient, in a great measure by
way of question and answer ; the name of Catechism
hath now been long confined to such instruction, as is
given in that form. But the method of employing a par
ticular set of men in that work only, is in most places
laid aside. And I hope the people will not be losers, if
they, who are appointed to the higher ministries of the
Church, attend to it also. Abp. Seckee.
As to the contents of our Catechism, it is not a large
system or body of divinity, to puzzle the heads of young
beginners ; but only a short and full explication of the
baptismal vow. The primitive Catechisms indeed (that
is, all that the catechumens were to learn by heart be
fore their baptism and confirmation) consisted of no
more than the repetition of the Baptismal Vow, the
Creed, and the Lord's Prayer : and these together with
the Ten Commandments, at the Reformation, were the
whole of ours. But being afterwards thought defec
tive as to the doctrine of the Sacraments, (which in the
primitive times Avere more largely explained to hap-
tized persons,) King James I. appointed the bishops to
add a short and plain explanation of them, which was
done accordingly in that excellent form we see ; being
penned by Bishop Overall, then Dean of St. Paul's,
and allowed by the bishops. So that now (in the opin
ion of the best judges) it excels all Catechisms that ever
were in the world ; being so short, that the youngest
children may learn it by heart ; and yet so full, that it
contains all things necessary to be known in order to
salvation. In this also its excellency is very discernable, name
ly, that as persons are baptized not into any particu
lar church, but into the Catholick Church of Christ; so
here they are not taught the opinion of this or any oth
er particular church or people, but what the whole body
of Christians all the world over agree in. If it may
any where seem to be otherwise, it is in the doctrine
of the Sacraments : but even this is here worded with
so much caution and temper, as not to contradict any
other particular church ; but so as that all sorts of

354

A CATECHISM.

(7.) the child of God, and an inheritor of the
kingdom of heaven.
Christians, when they have duly considered it, may
subscribe to every thing that is here taught or deliver
ed. Wheatly.
(2.) At the time of confirmation, every one in the
presence of God, and of the congregation, renews with
his own mouth and consent the promises and vows made
in his name when he Avas baptized : he ratifies and con
firms the same in his own person, acknowledging him
self "bound to believe and to do all those things Avhich
at his baptism his Godfathers and Godmothers" under
took for him. In this open awful manner must every
one, before he can be confirmed, take upon himself the
profession of the Christian religion. It is reasonable
therefore, that he be well instructed in its principles,
and understand aright the nature of those doctrines and
duties, which he so solemnly declares himself to be
lieve and engages to perform. Shepherd.
There was some difference between the persons, who
were catechized in the primitive times, and those whom
we instruct now. For there the catechumens were gen
erally such as were come to years of discretion ; but,
having been born of heathen parents, were not yet bap
tized. So that they catechized them before their bap
tism, as we also do those who are not baptized till they
come to "riper years." But as to the children of be
lieving parents, it is certain that, as they were bap
tized in infancy, they could not then, any more than
now, be admitted catechumens till after baptism. Nor
is there any necessity of doing it before, if so be we
take care that due instruction be given them, so soon
as they are capable of receiving it. For our Saviour
himself in that commission to his apostles, " Go ye,
make disciples of all nations, baptizing them, &c. —
teaching them to observe all things, whatsoever I have
commanded you," seems to intimate that converts may
first be entered into his church by baptism, and after
wards instructed in the fundamentals of their religion.
And indeed we read, that, when St. Basil was bap
tized, the bishop kept him in his house some time af
terwards, that he might instruct him in the things per
taining to eternal life. And a learned writer affirms,
that all baptized persons in the primitive times (although
they had been catechized before) were yet wont to stay
several days after their baptism, to be more fully cate
chized in all things necessary to salvation. And there
fore there is much more reason for us to catechize
children after baptism, who are naturally incapable of
being instructed beforehand. Dean Comber, Wheatly.
(3.) The Catechism begins with a prudent condescen
sion and familiarity, by asking the introductory ques
tions, " What is your name," and " Who gave you this
name :" which lead very naturally the person catechiz
ed to the mention of his baptism, at which time it was
given him. Not that giving a name is any necessary
part of baptism ; but might have been done either be
fore or afterwards, though it hath always been done
then, as indeed it was likely that the first public op
portunity would be taken for that purpose. But be
sides, it was no uncommon thing in ancient times, that,
when a person entered into the service of a new mas
ter, he had a new name bestowed on him. Whence

Question. What did your Sponsors then for
you? (8-) 
perhaps the Jews might derive the practice of naming
the child, when it was circumcised ; it being then de
voted to the service of God. The first Christians, in
imitation of them, would of course do the same thing,
for the same reason, when it was baptized : and no
wonder, that we continue the practice. For it might
be a very useful one, if persons would but remember,
what it tends to remind them of, that they were dedi
cated to Christ, when their Christian name was given
them ; and would make use of that circumstance fre
quently to recollect those promises, which were then
solemnly made for them ; and which they have since
confirmed, or are to confirm and make personally for
themselves. Without performing these, we are Christ
ians, not in deed, but in name only : and shall greatly
dishonour that name, while we bear it and boast of it.
Abp. Seeker.
(4.) Our baptismal name is given us, not by our pa
rents, as we read in Scripture the name of Jewish child
ren was ; but by our Godfathers and Godmothers. And
this custom also may have a double advantage. It may
admonish them, that, having conferred the title of
Christians upon us, they are bound to endeavour that
we may behave worthily of it. And it may admonish
us, that, our name having been given us by persons
who were our sureties, we are bound to make good
their engagement. Abp. Seeker.
(5.) Our Christian name is given by our Godfathers ;
because, baptism being a new and spiritual birth,
which has no relation to our natural parents, it is, not.
without prudence, ordained by our Church, that our
name, which we receive then, should be given us by
our Godfathers, who do, as it were, supply God's
stead, and are his instruments to make us partake of
this new birth. The reason, why the Church requires
Godfathers and Godmothers in baptism, is, partly to
conform herself to the usage of God's Church, not only
in the earliest ages of Christianity, but even among the
Jews, Avho had their Avitnesses of the circumcision,
(Is. viii. 2 :) but chiefly to be sureties or vouchers for
the children that are to be baptized ; to transact that
momentous business of entering into covenant with
God in their names, which, by reason of their infancy,
they cannot perform themselves ; and to promise for
them, that, when they come to years of discretion, they
shall be instructed in, and make profession of, that holy
religion, into wliich through their engagement they are
admitted. Dr. Nichoxis.
(6.) The privileges, thus conditionally secured to us
in baptism, we find in our Catechism very fitly re
duced to these three heads : that the person, who re
ceives it, is "therein made a member of Christ, a child
of God, and an inheritor of the kingdom of heaven."
Abp. Seeker.
(7.) "A member of Christ." This is a metaphor
grounded on what we read in several places of scrip
ture ; but especially in the twelfth chapter of the first
epistle to the Corinthians. The Church is there com
pared to a body, of which Christ is the head, and the
professors of his name the respective members. To in
terpret this of a visible membership merely, would be

A CATECHISM.

355

Answer. They did promise and vow three
things (9.) in my name : First, that I should
contrary to the spirit of the passage referred to, which
describes the members spoken of, as being "by one
spirit all baptized into one body," and as being " all
made to drink into one spirit." In short, the express
ion goes fully to the sense of a state of acceptance with
God : which will be confirmed by the other descriptive
titles, in the same sentence.
" A child of God." There is certainly a sense, in
which God is the father of all men ; who are accord
ingly all his children. But there is a peculiar sense
in which we become so, by being brought within the
Christian covenant ; and by thus having benefits con
ferred on us, for which, in nature, we have no claim.
We are assured by the Scriptures, that all right to
immortality — a right originally of grace, and having
the pledge of the conditional promise of the Creator —
was forfeited by the first transgression. It is by a new
act of grace, that we are put to another probation, of
which the requisition, to persons under the Christian
dispensation, is obedience to the laws of Christ. In
reference to our natural, thus contrasted with our
Christian state, we are called in Scripture, "Aliens,"
"Strangers," "Foreigners," and the like. In con
trariety to this it is represented as a property of our
Christian character, that we are made " Children of
God," " Sons of God." There being used other terms,
expressive of the same idea. Now, whatever comes
under the meaning of " Child of God," the Church con
templates as bestowed in baptism.
"And an inheritor of the kingdom of heaven." It
would seem, that the Church contemplated the benefit
of baptism as so important, and was so desirous of
conveying her sense of the nature of the institution,
that she designedly varied her phrases, in order that
no room should be left to doubt of the Christian state
of any person, duly entered by baptism into the visible
profession of Christianity. We all know what is meant
in the common affairs of life by the terms " heir" and
" inheritance ;" and there is perspicuity in those places
of scripture, which speak of " heirs of God and joint
heirs with Christ," of an "eternal inheritance;" of
" the inheritance of the saints in light." The extent
of the' sense of these expressions is affirmed to belong
to baptism. Bp. White.
(8.) After the privileges, to which our baptism gives
us a claim, our Catechism proceeds to set forth the du
ties, to which it binds us : those things, " which our
Godfathers and Godmothers promised and vowed in
our name." For, without the performance of these
conditions, neither hath God engaged, nor is it consist
ent with the holiness of his nature and the honour of
his government, to bestow such benefits upon us : nor
indeed shall we be capable of receiving them. For a
virtuous and religious temper and behaviour here is ab
solutely requisite, not only to intitle, but to qualify and
prepare, us for a virtuous and religious blessedness
hereafter, such as that of heaven is. Abp. Seeker.
(9.) These conditions, or obligations on our part,
are three : that we renounce what God forbids ; that
we believe what he teaches ; and do what he commands :

renounce (10.) the devil and all his works, (11.)
the pomps and vanity of this wicked world,
or, in other Avords, repentance, faith, and obedience.
These things are plainly necessary : and they are
plainly all that is necessary ; for as, through the grace
of God, we have them in our power; so we have
nothing more. And therefore they have been constant
ly, and without any material variation, expressed in
baptism from the earliest ages of the Church to the
present. Abp Seeker.
(10.) The first thing is, that Ave renounce what God
forbids, every sin of every kind. And this is put first,
because it opens the Avay for the other two. When
once we come to have a due sense that we are sinners,
as all men are, and perceive the baseness, the guilt, the
mischief of sin, we shall fly from it, with sincere peni
tence, to the remedy of faith which God hath appointed.
And when we in earnest resolve to forsake whatever is
wrong, we shall gladly embrace all such truths as will
direct us right, and do what they require. But whilst
we retain a \o\e to any wickedness, it will make us,
with respect to the doctrines of religion, backward to
receive them, or unwilling to think of them, or desi
rous to interpret them unfairly : and with respect to the
duties of religion, it will make our conduct unequal and
inconsistent ; perplexing us with silly attempts to re
concile vice and virtue, and to atone perhaps by zeal in
little duties for indulgence of great faults ; till at last
we shall either fall into an open course of transgression,
or, which is equally fatal, contrive to make ourselves
easy in a secret one. The only effectual method there
fore is to form a general resolution at once, though we
shall execute it but imperfectly and by degrees, of fol
lowing in every thing the Scripture rule, " cease to do
evil, learn to do well." Is. i. 16, 17.
Now the evil, from which we are required to cease,
is also ranged in our Catechism under three heads.
For whatever we do amiss, proceeds either from the
secret suggestions of an invisible enemy, from the
ten ptations thrown in our way by the visible objects
around us, or from the bad dispositions of our own na
ture : that is, from the devil, the world, or the flesh.
And though every one of these, in their turns, may in
cline us to every kind of sin; and it is not always
either easy or material to know, from which the incli
nation proceeded originally : yet some sins may more
usually flow from one source, and some from another.
Abp. Seeker.
(11.) This, in the primitive ages, was the only re
nunciation made : the works of the devil being under
stood to signify, as they do in Scripture, every sort of
wickedness : which being often suggested by him, al
ways acceptable to him, and an imitation of him, was
justly considered as so much service done him, and obe
dience paid him. But the method now taken, of re
nouncing the devil, the world, and the flesh separately,
is more convenient, as it gives us a more particular ac
count of our several enemies. Abp. Seeker.
The devil is the common name given in Scripture to
those wicked spirits; who, having rebelled against
God, and being thereupon justly cast off from that glo
rious state in Avhich they were created by him, do make
53

356

A CATECHISM.

(12.) and all the sinful lusts of the flesh ; (13.)
Secondly, that I should believe all the Articles
of the Christian Faith ; And thirdly, that I
should keep God's holy will and command
ments, and walk in the same all the days of
my life.
it their constant business and endeavour, to draw as
many off as they can into the same rebellion, and there
by into the same state of misery with themselves. Matt.
xiii. 39 ; Luke viii. 12; John viii. 44 ; Eph. iv. 27 ;
vi. 11 ; 1 Tim. iii. 6, 7 ; Heb. ii. 14 ; Jam. iv. 7 ; 1 John
iii. 8, 9, 10 ; 1 Pet. v. 8. Abp. Wake.
By renouncing the devil is meant, declaring a defi
ance to, and utterly forsaking the cause and empire of,
that wicked spirit, the prince ofthe fallen angels, (Matt.
ix. 34 ;) and the declared enemy of God, and all good
men, (Job i. 6; 2 Cor. ii. 11 ; Eph. vi. 11; 1 Pet. v.
8 ;) who has set up a kingdom of wicked men and un
believers, (Matt. xii. 25 ; Eph. ii. 2 ;) which it is the
design of the religion of Jesus Christ to overthrow.
1 John iii. 8. By the works of the devil are to be under
stood, first, all those horrible sins, to which the devil
makes those poor unbelievers, who are under his vassal
age, slaves : such as idolatry, (Rom. i. 25 ;) witchcraft,
and abominable superstitions. Deut. xviii. 10. Second
ly, Those sins of a spiritual nature, which are ascribed
more immediately to the influence of the devil ; such as
falsehood, pride, envy, malice, murder, &c. John viii.
44 ; Acts xiii. 9, 10 ; 1 Tim. iii. 6 ; Jam. iii. 14, 15 ;
1 John v. 19. 21. Thirdly, all other wicked practices,
which all men commit through the instigation of the
devil. 1 John iii. 8 ; Luke viii. 12 ; 1 Tim. iii. 7 ;
Eph. vi. 11. Dr. Nicholls.
(12.) By " renouncing the pomps and vanity of the
world" is meant, not to set our hearts on any of the
fine things which this world affords, (Col. iii. 2 ;
1 John ii. 15 ;) such as riches, honours, and pleasures,
(1 Cor. vii. 31 ; 1 Tim. vi. 17:) not to be eager in the
pursuit of them; but, if it shall please God to give us a
greater share of them, to use them sparingly and with
humility : and, when it shall please God to take them
from us, to bear the loss with patience, and with a
modest resignation to his divine will and pleasure.
Phil. iv. 6; Luke xxi. 19; 1 Thess. iv. 13. Itiscall-
ed " this wicked world," because the generality of the
world are wicked, (1 John v. 19 ;) and Christians are
elected out of the world, to be a chosen generation, and
a peculiar people. Eph. iv. 1 ; 1 Pet. ii. 9. Br. Nicholls.
The world is called a wicked world, to shew hoAV far,
and in what respect, we are to renounce it : namely, in
all such cases, in which it would draw us into any wick
edness, for the sake of any thing, which we desire or
enjoy in it. Abp. Wake.
(13.) "The sinful lusts ofthe flesh," which we here
" renounce," are all those sensual desires and inclina
tions, whereby we are disposed to those sins, which are,
in a peculiar manner, called in holy Scripture " the
works of the flesh :" such as uncleanness, drunkenness,
&c. See Gal. v. 19; Rom. viii. 13; Col. iii. 5; l John
ji( x6, Abp. Wake.
It should be observed, concerning each of the things,

Question. Dost thou not think that thou art
bound (14.) to believe, and to do, as they have
promised for thee ?
Answer. Yes, verily ; and by God's help so I
will: (15.) And I heartily thank our heavenly
Father, that he hath called me to this state
which we renounce in baptism, that we do not under
take what is beyond our power : that the temptations
of the devil shall never beset and molest us ; that the
vain shew of the world shall never appear inviting to
us ; that our own corrupt nature shall never prompt or
incline us to evil : but we undertake, what, through the
grace of God, though not without it, is in our power ;
that we will not, either designedly or carelessly, give
these our spiritual enemies needless advantage against
us ; and that, with whatever advantage they may at
any time attack us, we will never yield to them, but al
ways resist them with our utmost prudence and strength.
This is the renunciation here meant : and the office of
baptism expresseth it more fully ; where we engage
" so to renounce the devil, the world, and the flesh,
that we will not follow nor be led by them." Abp. Seeker.
(14.) Before the Catechism proceeds to the second
and third things, promised in our name when Ave are
baptized, it puts a fourth question, and a very natural
one, considering that children do not, as they cannot,
promise these things for themselves, but their Godfa
thers and Godmothers in their names. It asks them
therefore, "whether they think they are bound to be
lieve and to do, as they have promised for them." And
to this the person instructed answers, " Yes, verily."
Abp. Seeker.
We are bound by our sureties' promise, because they
were our proxies, or agents who acted in our stead ;
so that what they did on our behalf we are obliged to
stand to, especially when the promise is in itself so
reasonable, and so highly beneficial to us. Dr. Nicholls.
Certainly we are not bound to do, whatever any
other person shall take upon him to promise in our
name. But if the thing promised be part of an agree
ment advantageous to us, we are plainly bound in point
of interest ; and indeed of concience too : for we
ought to consult our own happiness. Even by the laws
of men, persons, unable to express their consent, are
yet presumed to consent to what is for their own good :
and obligations are understood to lie upon them from
such presumed consent ever after : especially if there be
a representative acting for them, who is empowered so
to do. And parents are empowered by nature to act for
their children ; and by Scripture to do it in this very
case : and therefore may employ others to do it under
them. But further still : the things promised in bap
tism would have been absolutely incumbent on us, Avhe-
ther they had been promised or not. It is incumbent on
all persons to believe and do what God commands. On
ly the tie is made stronger by the care then taken, that
we shall be taught our duty. And when we have ac
knowledged ourselves to have learned it, and have sol
emnly engaged ourselves to perform it, as we do when we
are confirmed, the obligation is complete. Abp. Seeker.
( 1 5 . ) As our acting according to the engagement made

A CATECHISM.

357

of salvation, (16.) through Jesus Christ our
Saviour: (17,) And I pray unto God to give
me his grace, (18.) that I may continue in the
same unto my life's end.
Catechist. Rehearse the Articles of thy Be
lief* Answer.
I BELIEVE in God the Father Almighty,
Maker of heaven and earth :
And in Jesus Christ his only Son our Lord ;
Who was conceived by the Holy Ghost, Born
of the Virgin Mary, Suffered under Pontius
Pilate, Was crucified, dead, and buried ; He
descended into hell ; The third day he rose
from the dead ; He ascended into heaven, and
sitteth on the right hand of God the Father
Almighty; From thence he shall come to
judge the quick and the dead.
for us depends on two things ; our OAvn resolution, and
assistance from above : so both are expressed in the fol
lowing words of the answer, " and, by God's help, so I
will." Further : because our own resolution is best
supported by our sense ofthe advantage of keeping it ;
therefore the person instructed goes on, in the same
answer, to acknowledge that the state, in which he is
placed by baptism, is a " state of salvation :" and be
cause assistance from aboA'e is best obtained by thank
fulness for God's mercy hitherto, and prayer for it here
after, he concludes, by "thanking our heavenly Father,
for calling him to this state; and praying for his grace,
that he may continue in it to his life's end." Abp. Seeker.
(16.) By calling us into a state of salvation is meant,
God's admitting us at our baptism into that holy reli
gion, which we profess, and by which we enjoy all the
necessary means of salvation. Rom. i. 16; 2 Tim. iii.
15. r Dr Nicholls.
The state to which God hath calh/ jS, is a " state of
salvation ;" a state of deliverance f eta the present sla
very ol sin, and the future punishiLsnt of it ; a state of
the truest happiness, that this life can afford, introduc
ing us to perfect and everlasting happiness in the next.
Such is the condition, in which, through the mercy of
God, we Christians are placed ; and in which, by a
Christian behaviour, we may secure ourselves; and
not only preserve, but continually enlarge, our share
of its blessings. But if we now neglect to do for our
selves what we ought ; all, that hath been done for us
by others, will be of no avail. Neither our baptism,
nor our instruction ; nor our learning ever so exactly,
or understanding ever so distinctly, or remembering
ever so particularly, what we were instructed in, can
possibly have any effect, but to increase our condemna
tion, unless we faithfully "continue in" the practice
of every part of it " to our life's end." This therefore
let us all determine to make our constant and most ear
nest care, with humble gratitude to God, " our heavenly
Father," for his undeserved mercy to us ; and with
sure confidence, that if we be not wanting to ourselves,

I believe in the Holy Ghost; The holy Cath
olic Church; The Communion of Saints; The
forgiveness of sins ; The resurrection of the
body, and the life everlasting. Amen.
Question. What dost thou chiefly learn in
these Articles of thy Belief ?
Answer. First, I learn to believe in God the
Father, who hath made me, and all the world.
Secondly, in God the Son, who hath re
deemed me, and all mankind.
Thirdly, in God the Holy Ghost, who sancti-
fieth me, and all the people of God.
Question. You said that your Sponsors did
promise for you, that you should keep God's
commandments: (19.) Tell me how many
there are.
Answer. Ten.
Question. Which are they ?
" he that hath begun a good work in us, will perform it,
until the day of Jesus Christ." Phil. i. 6. Abp. Seeker.
(17.) We are said to be " called to a state of salva
tion through Jesus Christ," because, unless it were for
the merits and intercession of Jesus Christ, we could
not be saved : for it is his blood alone, (Acts xx. 28 ;
1 Pet. i. 18, 19;) which has made an infinite satisfac
tion for the sins of the whole world, (Rom. v. 10 ;
1 John ii. 2 ;) so that we are redeemed from everlasting
punishment : and it is by his pleading with the Father
his merits in our behalf, (Heb. ix. 24 ; vii. 25 ; xii. 24,)
that we are capable of being made partakers of eternal
happiness. Dr. Nicholls.
(18.) By "the grace of God," which we here pray
for, is meant that influence and assistance of God's holy
Spirit, which he has promised to give us, upon our de
vout prayer to him for it : which grace concurring with
our own diligent endeavours, doth render the conditions
of the Gospel, not only possible, but in some measure
easy to be performed. We pray for God's grace to
" continue us in the state of salvation ;" because, unless
God's grace doth remain with us, we may fall into a to
tal apostacy and unbelief of our Saviour ; and so be de
barred even of the means of salvation : or, if he doth
not afford us grace to perform the conditions required
by the Gospel, we can have no pretence to the promises
of it. Dr. Nicholls.
*For a full Commentary on the Apostles' Creed, see
in the Morning Service. t. c. b.
(19.) The whole duty of man consists in three points :
renouncing what God hath forbidden, believing what
he hath taught us, and doing what he hath required of
us : which accordingly are the things promised in our
name at our baptism. The two former having been
noticed, we here proceed to the third.
Now the things, which God requires to be done, are
of two sorts : either such, as have been always the duty of
all men : or such, as are peculiarly the duty of Christians.
And our Catechism very properly treats of the former
sort first, comprehending them under those Ten Com-

358

A CATECHISM.

Answer.
THE same which God spake in the twen
tieth chapter of Exodus, saying, I am the Lord
thy God, (20.) who brought thee out of the
land of Egypt, out of the house of bondage.
Thou shalt have none other gods but me.
II.
Thou shalt not make to thyself any graven
image, nor thevlikeness of any thing that is in
heaven above, or in the earth beneath, or in
the water under the earth. Thou shalt not
bow down to them, nor worship them : For
I the Lord thy God am a jealous God, and
visit the sins of the fathers upon the children,
unto the third and fourth generation of them that
hate me ; and show mercy unto thousands in
them that love me and keep my command
ments. III.
Thou shalt not take the name of the Lord
mandments, which were delivered by the Creator of
the world, on mount Sinai, in a most awful manner, as
we read in the nineteenth and twentieth chapters of Exo
dus. For though indeed they were then given to the
Jews particularly, yet the things contained in them are
such, as all mankind from the beginning Avere bound to
observe. And therefore, even under the Mosaick dis
pensation, they and the tables on which they were en
graven, and the ark in which they Avere put, were dis
tinguished from the rest of God's ordinances by a pe
culiar regard, as containing the covenant of the Lord.
Exod. xxxiv. 28 ; Deut. iv. 13 ; ix. 9. 11. 15 ; Josh.
iii. 11 ; 1 Kings viii. 9. 21 ; 2 Chron. v. 10 ; vi. 11.
And though the Mosaick dispensation be now at an
end, yet concerning these moral precepts of it our Sa
viour declares, that " one jot or one tittle shall in no
wise pass from the Law, till all be fulfilled." Matt.
v. 18. Accordingly we find both him, and his apostles,
quoting these Ten Commandments, as matter of per
petual obligation to Christians : who are now, as the
Jews were formerly, "the Israel of God." Gal.
vi. 16.
Indeed the whole New Testament, and especially the
sermon of our blessed Lord on the mount, instructs us
to carry their obligation farther, that is, to more points,
than either the Jews, a people of gross understanding
and carnal dispositions, commonly took into considera
tion ; or their prophets were commissioned distinctly to
represent to them ; the wisdom of God foreseeing, that
it would only increase their guilt : and farther indeed,
than the words ofthe Commandments, if taken strictly,
express. But the reason is, that being visibly intend
ed for a summary of human duty, they both may, and
must, be understood, by those who are capable of pen
etrating into the depth of their- meaning, to imply more
than they express. And therefore, to comprehend their

thy God in vain : for the Lord will not hold
him guiltless that taketh his name in vain.
IV.
Remember that thou keep holy the Sabbath-
day. Six days shalt thou labour, and do all
that thou hast to do ; but the seventh day is
the Sabbath of the Lord thy God : In it thou
shalt do no manner of work, thou, and thy son,
and thy daughter, thy man-servant, and thy
maid-servant, thy cattle, and the stranger that
is within thy gates. For in six days the Lord
made heaven and earth, the sea, and all that
in them is, and rested the seventh day : Where
fore the Lord blessed the seventh day, and hal
lowed it. V.
Honour thy father and thy mother, that thy
days may be long in the land which the Lord
thy God giveth thee. VI.
Thou shalt do no murder.
full extent, it will be requisite to observe the following
rules. Where any sin is forbidden in them, the oppo
site duty is implicitly enjoined : and where any duty is
enjoined, the opposite sin is implicitly forbidden. Where
the highest degree of any thing evil is prohibited ; what- '
ever is faulty in the same kind, though in a lower degree,
is by consequence prohibited. And where one instance
of virtuous behaviour is commanded, every other, that
hath the same nature, and same reason for it, is under
stood to be commanded too. What we are expected to
abstain from, we are expected to avoid, as far as we
can, all temptations to it, and occasions of it : and
what we are expected to practise, we are expected to
use all fit means, that may better enable us to practise
it. All, that we are bound to do ourselves, Ave are
bound on fitting occasions, to exhort and assist others to
do, when it belongs to them : and all, that we are bound
not to do, we are to tempt nobody else to do, but keep
them back from it, as much as we have opportunity.
The Ten Commandments, excepting two that required
enlargement, are delivered in feAV words : which brief
manner of speaking hath great majesty in it. But ex
plaining them according to these rules ; which are natu
ral and rational in themselves, favoured by ancient
Jewish writers, authorized by our blessed Saviour, and
certainly designed by the makers of the Catechism to
be used in expounding it, we shall find, that there is no
part of the moral law, but may be fitly ranked under
them. Abp. Seeker.
(20.) Before all these Ten Commandments is placed
a general preface, expressing, first, the authority of
him who gave them, "I am the Lord thy God:"
secondly, his goodness to those whom he enjoined to ob
serve them ; " who brought thee out of the land of
Egypt, out of the liouse of bondage." Now the au
thority of God over us Christians is as great, as it

A CATECHISM.

359

VII.

Thou shalt not commit adultery.
VIII.
Thou shalt not steal. IX.
Thou shalt not bear false witness against thy
neighbour. X.
Thou shalt not covet thy neighbour's house,
thou shalt not covet thy neighbour's wife, nor
his servant, nor his maid, nor his ox, nor his
ass, nor any thing that is his.
Question. What dost thou chiefly learn by
these commandments ?
Answer. I learn two things ; (21.) my duty
could be over the Jews. And his goodness is much
greater, in freeing us from the bondage of sin, and open
ing to us the heavenly land of promise*, than it was in
leading them, from Egyptian slavery, to the earthly
Canaan ; though indeed this deliverance, having made
so fresh and so strong an impression on them, was the
fittest to be mentioned at that time. Abp. Seeker.
(21 .) The Ten Commandments, being originally writ
ten, by the finger of God himself, on two tables of
stone ; and consisting of two parts, our duty to our
Maker, and to our fellow-creatures ; which we can
never perform as we ought, if Ave neglect that we owe
to ourselves ; the four first are usually called duties of
the first table ; the six last, of the second. And our
Saviour, in effect, divides them accordingly, when he
reduces them to these : " Thou shalt love the Lord thy
God, with all thy heart ; and thy neighbour, as thy
self. Matt. xxii. 37. 39. Abp. Seeker.
(22.) Our duty towards God is, to think so of him,
and to behave so to him, as his infinite perfection, and
our absolute dependence on him, require : which gen
eral duty our Catechism very justly branches out into
the following particulars.
First, that we "believe in him." "For he that
cometh to God must believe that he is." Heb. xi. 6.
The great thing in which this belief consists, is, that
we fix firmly in our minds, recal frequently to our
memories, and imprint deeply upon our hearts, an aw
ful persuasion of the being and presence, the power and
justice, the holiness and truth, of this great Lord of all.
The consequence of this will be,
Secondly, that we " fear him." For such attributes
as these, duly considered, must fill the most innocent
creatures with reverence and self-abasement. But sin
ful and guilty ones, as we know ourselves to have been,
have cause to feel yet stronger emotions in their souls
from such a meditation : apprehensions of his displeas
ure, and solicitude for his pardon ; leading us natural
ly to that penitent care of our hearts, and lives, on
which he hath graciously assured us, that, through
faith in Christ Jesus, we shall be forgiven. And then,
gratitude for his mercy will prompt us to the
Third duty towards him, which our Catechism spe
cifies, that we " love him : the fear of the Lord" being,

towards God, and my duty towards my neigh
bour. Question. What is thy duty towards
God? (22.)
Answer. My duty towards God is, to believe
in him ; to fear him ; and to love him with all
my heart, with all my mind, with all my soul,
and with all my strength ; to worship him ; to
give him thanks ; to put my whole trust in
him ; to call upon him ; to honour his holy
Name and his Word ; and to serve him truly
all the days of my life.
Question. What is thy duty towards thy
neighbour ? (23.)
Answer. My duty towards my neighbour
as the Son of Sirach declares, "the beginning of his
love." Eccles. xxv. 12. For whenever we come to re
flect seriously on that goodness, which hath given us
all the comforts that we enjoy ; that pity which offers
pardon, on most equitable terms, for all the faults that
we have committed ; that grace which enables us to
perform every duty acceptably ; and that infinite boun
ty, which rewards our imperfect performances with
eternal happiness : we cannot but feel ourselves bound
to love such a benefactor, "with all our heart, and
with all our mind, with all our soul, and all our
strength ;" to rejoice in being under his government ;
" make our boast of him all the day long ;" (Psal. xliv.
8 ;) and choose him for " our portion for ever." Psal.
lxxiii. 25, 26. A mind, thus affected, would be un
easy, without paying the regard set down in the
Fourth place, which is, " to Avorship him :" to ac
knowledge our dependence, and pay our homage to
him ; both in private, to preserve and improve a sense
of religion in ourselves ; and in publick, to support and
spread it in the world. The first part of worship, men
tioned in the Catechism, and the first in a natural or
der of things, is " giving him thanks." God original
ly made and fitted all his creatures for happiness : if
any of them have made themselves miserable, this doth
not lessen their obligation of thankfulness to him : but
his continuing still good, and abounding in forgiveness
and liberality, increases that obligation unspeakably.
With a grateful sense of his past favours is closely con
nected, "putting our trust in him" for the time to
come. And justly doth the Catechism require it to be
our " whole trust." For his power and goodness are
infinite : those of every creature may fail us ; and all,
that they can possibly do for us, proceeds ultimately
from him. Now a principal expression of reliance on
God is, petitioning for his help. For if we " pray in
faith," (James i. 6 ; v. 15,) we shall live so too. And
therefore trusting in him, which might have been made
a separate head, is included in this of worship ; and
put between the first part of it, " giving thanks to him ;"
and the second, "calling upon him :" according to
that of the Psalmist ; " O Lord, in thee have I trusted ;
let ine never be confounded." Psal. xxxi. 1. To call
upon God, is to place ourselves in his presence ; and

360

A CATECHISM.

is, to love him as myself, and to do to all men
as I would they should do unto me : To love,
honour, and succour my father and mother :
To honour and obey the Civil Authority: To
submit myself to all my governors, teachers,
spiritual pastors, and masters : To order my
self lowly and reverently to all my betters :
To hurt no body by word or deed : To be true
and just in all my dealings : To bear no malice
nor hatred in my heart : To keep my hands
from picking and stealing, and my tongue from
evil speaking, lying, and slandering : To keep
my body in temperance, soberness, and chasti
ty : Not to covet nor desire other men's goods ;
but to learn and labour truly to get mine own
living, and to do my duty in that state of life
unto which it shall please God to call me.
Catechist. My good child, know this, that
there to beg of him, for ourselves and each other, with
unfeigned humility and submission, such assistance in
our duty, such provision for our wants, and such de
fence against our enemies, of every kind, as infinite
wisdom sees fit for us all. After this evident obliga
tion, follows a
Fifth not less so : "to honour his holy name and
word :" not presuming even to speak of the great God
in a negligent way ; but preserving, in every express
ion and action, that reverence to him, which is due :
paying, not a superstitious, but a decent and respect
ful regard, to whatever bears any peculiar relation to
him ; his day, his Church, his ministers : but especial
ly honouring his holy word, the law of our lives and
the foundation of our hopes, by a diligent study and
firm belief of what it teaches ; and that universal obedi
ence to what it commands, which our Catechism re
serves for the
Sixth and last, as it is undoubtedly the greatest,
thing : "to serve him truly all the days of our life."
Obedience is tbe end of faith and fear ; the proof of
love ; the foundation of trust ; the necessary qualifica
tion, to make worship, and honour of every kind, ac
ceptable. This therefore must complete the whole,
that we " walk in all the commandments and ordinanc
es of the Lord blameless," (Luke i. 6 ;) not thinking
any one so difficult, as to despair of it ; or so small, as
to despise it; and never be "weary in well-doing:
for we sliall reap in due season, if we faint not :" (Gal.
vi. 9 ;) and "he" alone " shall be saved, that endureth
to the end." Matt. xxiv. 13. Abp. Seeker.
(23^) The whole law, concerning our several obli
gations one to another, "is briefly comprehended,"
as St. Paul very justly observes "in this" one "saying,
Thou shalt love thy neighbour as thyself." Rom. xiii.
9. Our "neighbour" is every one, with whom we
have at any time any concern, or on whose welfare our
actions can have any influence. For whoever is thus
within our reach, is in the most important sense near
to us, however distant in other respects. To " love

thou art not able to do these things of thyself,
nor to walk in the Commandments of God,
and to serve him, without his special Grace,
which thou must learn at all times to call for
by diligent Prayer : Let me hear, therefore,
if thou canst say the Lord's Prayer,
Answer.
OUR Father, (24.) who art in Heaven,
Hallowed be thy Name ; Thy Kingdom come ;
Thy Will be done on Earth, as it is in Heaven ;
Give us this day our daily bread ; And forgive
us our trespasses, as we forgive those who tres
pass against us ; And lead us not into tempta
tion ; But deliver us from evil. Amen.
Question. What desirest thou of God in this
Prayer? Answer. I desire my Lord God, our heaven
ly Father, who is the giver of all goodness, to
our neighbour," is to bear him good- will ; which of
course will dispose us to think favourably of him, and
behave properly to him. And to " love himl as our
selves," is, to have, not only a real, but a strong and
active good-will towards him : with a tenderness for
his interests, duly proportioned to that, which we na
turally feel for our own. Such a temper would most
powerfully restrain us. from every thing wrong, and
prompt us to every thing right ; and therefore is "the
fulfilling of tlie law," so far as it relates to our mutual
behaviour. But because, on some occasions, we may either not
see, or not confess we see, what is right, and what
otherwise ; our Saviour hath put the same duty in a
light somewhat different, which gives the safest, and
fullest, and clearest direction for practice, that any
one precept can give. "All things, whatsoever ye
would that men should do unto you, even so do ye unto
them." Behaving properly depends on judging truly ;
and that, in cases of any doubt, depends on hearing
with due attention both sides. To our own side Ave
never fail attending. The rule therefore is, give the
other side the same advantage, by supposing it your
own ; and after considering carefully and fairly, what,
if it were indeed your own, you should not only desire
(for desires may be unreasonable) but think you had an
equitable claim to, and well-grounded expectation of,
from the other party, that do in regard to him. Would
we but honestly take this method, our mistakes would
be so exceeding few, and slight, and innocent, that
well might our blessed Lord add, " For this is the law
and the prophets."
Yet, after all, there might be difficulty sometimes,
especial to some persons, in the application of a rule
so very general. And therefore we have, in the Com
mandments, the reciprocal duties of man to man branch
ed out into six particulars. Abp. Seeker.
(24.) The prayer, which our blessed Saviour taught
his disciples, doth not need to be explained, as being,
in itself, and originally, ohscure. For no words could

A CATECHISM.

361

send his grace unto me and to all people ; that
we may worship him, serve him, and obey
him, as we ought to do r And I pray unto
God, that he will send us all things that are
needful both for our souls and bodies ; and
that he will be merciful unto us, and forgive
us our sins ; and that it will please him to save
and defend us in all dangers both of soul and
body ; and that he will keep us from all sin
and wickedness, and from our spiritual enemy,
be more intelligible to his apostles, than all those, which
he hath used throughout it. And even to us now, there
is nothing that deserves the name of difficult ; notwith
standing the distance of time, the change of circumstan
ces, and the different nature and turn of the Jewish
tongue from our own. But still, in order to apprehend
it sufficiently, there is requisite some knowledge of re
ligion, and the language of religion. Besides, as we
all learnt it when we were young, whilst we had but
little understanding, and less attention ; it is not im
possible, but some of us may have gone on repeating it
to an advanced age, without considering it near so care
fully, as we ought. And this very thing, that the words
are so familiar to us, may have been the main occasion,
that we haAre scarce ever thought of their import. Now
we are sensible, it would be a great unhappiness to have
our devotions, as the Church of Rome has the princi
pal part of hers, in a language that we could not under
stand. But surely it is as great a fault, if, when we may
so easily understand them, we do not ; or if, though
we do understand them, when we think of the matter,
we think about it so little, that, as to all good purposes,
it is much the same with praying in an unknown tongue.
The Lord's Prayer, in itself, is very clear, very ex
pressive, very comprehensive. But all this is nothing
to us, if we say it without knowing, or without minding,
what we say. For how excellent words soever we use ;
if we add no meaning to them, this can be no praying.
And therefore, to make it really beneficial to us, we
must fix deeply in our thoughts what it was intended by
its Author to contain. Abp. Seeker.
For remarks on the Lord's Prayer, see in the Morn
ing Service. t. c. b.
(25.) The far greaterpart ofthe duties, which we owe
to God, flow, as it were, of themselves, from his nature
and attributes, and the several relations to him, in
which we stand, whether made known to us by reason
or Scripture. Such are those, which have been hither
to explained : the ten Commandments ; and prayer for
the grace, which our fallen condition requires, in order
to keep them. But there are still some other important
precepts peculiar to Christianity, and deriving their
whole obligation from our Saviour's institution of them :
concerning which it is highly requisite that our Cate
chism should instruct us, before it concludes. And these
are the two Sacraments. Abp. Seeker.
(26.) It appears, that the two ordinances of " Bap
tism" and " the Supper of the Lord" are properly sa
craments, because the whole nature of a sacrament, as
about to be described, does belong to them. For, first,

and from everlasting death: And this I trust
he will do of his mercy and goodness, through
our Lord Jesus Christ; and therefore I say,
Amen : So be it.
Question.
HOW many Sacraments hath Christ or
dained (25.) in his Church ?
Answer. Two (26.) only, (27.) as general
ly necessary to salvation ; that is to say, Bap
tism, and the Supper of the Lord.
there is in both these " an outward and visible sign ;"
namely, water in Baptism ; bread and wine, in the
Lord's Supper.
Secondly, There is " an inward and spiritual grace,"
signified and conveyed by these signs. " The washing
of regeneration," (Tit. iii. 5,) by the one; "the body
and blood of Christ" by the other. 1 Cor. x. 16.
Thirdly, There is for both a divine institution. For
baptism, (Matt, xxviii. 19 ;) "Go ye, and teach all na
tions, baptizing them" &c. : for the Lord's Supper,
(Luke xxii. 19,20;) "This do in remembrance of me."
See 1 Cor. xi. 24, 25.
Fourthly, they were both ordained as means, where
by to convey their several graces to us, and as a pledge
to assure us of them. Baptism, to regenerate us. John
iii. 5 ; Tit. iii. 5. The Lord's Supper, to communi
cate to us the body and blood of Christ. 1 Cor. x. 16.
For vvhich reason, lastly, they are generally neces
sary to salvation. All Christians have a right to them :
nor may any, without hazard of missing of these graces,
refuse to use them, who have the opportunity of being
partakers of them. See John iii. 5; Mark xvi. 16; 1
Cor. xi. 24. Abp. Wake.
(27.) There are two only, that are truly such : and
these two are plainly sufficient : one, for our entrance
into the Christian covenant; the other, during our
whole continuance in it : " baptism, and the Supper of
the Lord." The papists reckon no less than seven sa
craments. And though this number was not named for
above 100 years after Christ, nor fixed by the authori
ty of even their own church till 200 years ago, that is,
since the Reformation ; yet now they accurse us, for not
agreeing with them in it, but acknowledging only two.
The first of these five is confirmation. And if this be
a sacrament, we administer it as well as they, indeed
much more agreeably to the original practice ; and are
therefore intitled, at least, to the same benefit from it.
But though Christ did indeed "put his hands on chil
dren, and bless them," (Mark x. 16;) yet we do not
read, that he appointed this particular ceremony for a
means of conveying grace. And though the apostles
did use it after him, as others had done before him ; yet
there is no foundation to ascribe any separate efficacy to
the laying on of hands, as distinct from the prayers that
accompany it : or to look upon the whole of Confirma
tion as any thing else, than a solemn manner of per
sons taking upon themselves their baptismal vow, fol-
loAved by the solemn addresses of the bishop and con
gregation, that they may ever keep it : in which ad
dresses, laying on of hands is uged, partly as a mark of

362

A CATECHISM.

Question. What meanest thou by this word
Sacrament? (28.)
good-will to the person for whom the prayers are offer
ed up ; and partly also as a sign, that the fatherly hand
of God is over all who undertake to serve him : yet
without any claim of conveying his grace particularly
by it ; but only with intention of praying for his grace
along with it : which prayers however we have so just
ground to hope he will hear, that they who neglect this
ordinance, though not a sacrament, are greatly want
ing both to their interest and their duty.
Another sacrament ofthe Church of Rome is penance;
which they make to consist of particular confession to
the priest of every deadly sin, particular absolution
from him, and such acts of devotion, mortification, or
charity, as he shall think fit to enjoin. But no one part
of this being required in Scripture, much less any out
ward sign of it appointed, or any inward grace annex
ed to it ; there is nothing in the whole that hath any
appearance of a sacrament; but too much suspicion of
acontrivance to gain an undue influence and power.
A third sacrament of theirs is extreme unction. But
their plea for it is no more than this. St. James, at a
time when miraculous gifts were common, directed
" the elders of the Church," who usually had those gifts,
to "anoint the the sick with oil," (Jam. v. 14,. 15 ;) as
we read the disciples did, whilst our Saviour was
on earth, (Mark vi. 13;) in order to obtain by the
" prayer of faith," (that " faitli" which could " remove
mountains," Matt. xvii. 20; xxi. 21 ; Mark xi. 23,)
the recovery, if God saw fit, of their bodily health ;
and the forgiveness of those sins for which their disease
was inflicted, if they had committed any such. And
upon this the Church of Rome, now all such miracu
lous gifts are ceased, continues notwithstanding to
anoint the sick, for a quite different purpose : not at all
for the recovery of their health ; for they do not use it
till they think them very nearly, if not quite, past recov
ery ; nor indeed for the pardon of their sins ; for these,
they say, are pardoned upon confession, which com
monly is made before it : but chiefly, as themselves own,
to procure composedness and courage in the hour of
death : a purpose not only unmentioned by St. James,
but inconsistent with the purpose of recovery, which he
doth mention, and very often impossible to be attained.
For they frequently anoint persons after they are be
come intirely senseless. And yet, in spite of all these
things, they will needs have this practice owned for a
sacrament : Avhich indeed is now, as they manage it, a
mere piece of superstition.
Another thing, which they esteem a Christian sacra
ment, is matrimony : though it was ordained, not by
Christ, but long before his appearance on earth, in the
time of man's innocency ; and hath no outward sign
appointed in it, as a means and pledge of inward grace.
But the whole matter is, that they have happened most
ridiculously to mistake their own Latin translation of
the New Testament : where St. Paul, having compar
ed the union betwen the first married pair, Adam and
Eve, to that between Christ the second Adam, and
his spouse the Church ; and having said that " this is a
great mystery," (Eph. v. 32 ;) a figure, or compari-

Answer. I mean an outward and visible
sign (29.) of an inward and spiritual grace (30.)
son, not fully and commonly understood : the old inter
preter, whose version they use, for " mystery" hath
put " sacrament :" which in his days signified any thing
in religion that carried a hidden meaning : and they
have understood him of what we now call a sacrament.
Whereas if every thing, that once had that name in the
larger sense of the word, were at present to have it in
the stricter sense ; there would be a hundred sacra
ments, instead ofthe seven, which they pretend there are.
The fifth and last thing, which tliey wrongly insist
on our honouring with this title, is, holy orders. But,
as there are three orders in the Church, bishops, priests,
and deacons : here would be three sacraments, if there
were any : but indeed there is none. For the laying
on of hands in ordination is neither appointed, nor used,
to convey or signify any spiritual grace : but only to
confer a right of executing such an office in the chureh
of Christ. And though prayers; for God's grace and
blessing on the person ordained, are indeed \'ery justly
and usefully added ; and will certainly be heard, un
less the person be unworthy : yet these prayers, on this
occasion, no more make what is done a sacrament, than
any other prayers for God's grace, on any other occa
sion. However, as I have already said of confirmation, so
I say now of orders and marriage, if they were sacra
ments, they would be as much so to us, as to the Roman
ists, whether we called them sacraments, or not. And
if Ave used the name ev7er so erroneously, indeed if we
never used it at all ; as the Scripture hath never used
it: that could do us no harm; provided, under any
name, we believe but the things, which Christ hath
taught ; and do but the things, which he hath com
manded : for on this, and this alone, depends our ac
ceptance, and eternal salvation. Abp. Seeker.
(28.) The word " sacrament," by virtue of its original
in the Latin tongue, signifies any sacred or holy thing
or action : artd among the heathens was particulaly ap
plied to denote, sometimes a pledge, deposited in a sa
cred place ; sometimes an oath, the most sacred of ob
ligations ; and especially that oath of fidelity, which
the soldiery took to their general. In Scripture it is
not used at all. By the early writers of the Western
Church it was used to express almost any thing rela
ting to our holy religion ; at least any thing that was
figurative, and signified somewhat further than at first
sight appeared. But afterwards a more confined use of
the word prevailed by degrees : and in that stricter
sense, which hath long been the common one, and which
our Catechism follows, the nature of a sacrament com
prehends the following particulars. Abp. Seeker.
(29.) 1. There must be "an outward and visible
sign :" the solemn application of some bodily and sen
sible thing or action to a meaning and purpose, which
in its own nature it hath not. In common life, we
have many other signs to express our meanings, on
occasions of great consequence, besides words. And no
wonder then, if, in religioh, we have some of the same
kind. Abp. Seeker.
(30.) 2. In a sacrament, the outward and visible sign

A CATECHISM.

363

given unto us; ordained by Christ himself;
(31.) as a means whereby we receive the same,
(32.) and a pledge to assure us thereof. (33.)
Question. How many parts are there in a
sacrament? Answer. Two; the outward visible sign,
and the inward spiritual grace.
must denote " an inAvard and spiritual grace given un
to us :" that is, some favour freely bestowed on us from
heaven ; by wliich our inward and spiritual condition,
the state of our souls, is made better. Most of the sig
nificative actions, that we use in religion, express only
our duty to God. Thus kneeling in prayer is used to
shew our reverence towards him to whom we pray.
And signing a child with the cross, after it is bapti
zed, declares our obligation not to be ashamed of the
cross of Christ. But a sacrament besideg expressing,
on our part, duty to God, expresses, on his part, some
grace or favour towards us. Abp. Seeker.
(31.) 3. In order to intitle any thing to the name of
Sacrament, a further requisite is, that it be "ordained
by Christ himself." We may indeed use, on the foot
of human authority alone, actions, that set forth either
our sense of any duty, or our belief in God's grace.
For it is certainly as lawful to express a good meaning
by any other proper sign as by words. But then, such
marks as these, which we commonly call ceremonies,
as they are taken up at pleasure, may be laid aside
again at pleasure ; and ought to be laid aside, when
ever they grow too numerous, or abuses are made of
them, which cannot easily be reformed : and this hath
frequently been the case. But sacraments are of per
petual obligation ; for they stand on the authority of
Christ ; who hath certainly appointed nothing to be for
ever observed in his Church, but what he saw would
be forever useful. Abp. Seeker.
(32.) Nor doth every appointment of Christ, though
it be of perpetual obligation, deserve the name of a sa
crament, but those, and no other, which are, 4. not on
ly signs of grace, but " means" also, " whereby we re
ceive the same." None but our blessed Lord could ap
point such means : and which of his ordinances should
be such, and which not, none but himself could deter
mine. From his word therefore we are to learn it :
and then, as we hope to attain the end, we must use the
means. But when it is said, that the sacraments are
means of grace; Ave are not to understand, either that
the performance of the mere outward action doth, by
its own virtue, produce a spiritual effect in us ; or that
God hath annexed any such effect to that alone : but
that he Avill accompany the action with his blessing,
provided it be done as it ought ; with those qualifica
tions which he requires. And therefore, unless we ful
fil the condition, Ave must not expect the benefit.
Further ; calling the sacraments, means of grace,
doth not signify them to be means by which we merit
grace : for nothing but the sufferings of our blessed Sa
viour can do that for us ; but means, by which what he
hath merited is eom^eyed to us.
Nor yet are they the only means of conveying grace :
for reading, and hearing, and meditating upon the Avord

Question. What is the outward visible sign
or form in baptism? (34.)
Answer. Water; wherein the person is bap
tized, (35.) In the name ofthe Father, and of
the Son, and of the Holy Ghost.
Question. What is the inward and spiritual

grace ?

of God, are part of the things which he hath appointed
for this end : and prayer is another part, accompanied
with an express promise, that, if wc "ask, we shall
receive." John xvi. 24. But these, not being such ac
tions as figure out and represent the benefits wliich they
derive to us, though they are means of grace, are not
signs of it; and therefore do not come under the notion
of sacraments. Abp. Seeker.
(33.) But, 5. A sacrament is not only a sign or rep
resentation of some heavenly favour, and a means
whereby Ave receive it, but also " a pledge to assure us
thereof." Not that any thing can give us a greater as
surance, in point of reason, of any blessing from God,
than his bare promise can. do : but that such observ
ances, appointed in token of his promises, effect our
imaginations with a stronger sense of them ; and make
a deeper and more lasting, and therefore more useful,
impression on our minds. For this cause, in all na
tions of the world, representations by action have ever
been used, as well as words, upon solemn occasions :
especially upon entering into and renewing treaties and
covenants with each other. And therefore, in conde-
cension to a practice, which, being so universal among
men, appears to be founded in the nature of man ; God
hath graciously added to his covenant also the solemnity
of certain outward instructive performances : by which
he declares to us, that as surely as our bodies are wash
ed by water, and nourished by bread broken and wine
poured forth and received ; so surely are our souls pu
rified from sin by the baptism of repentance ; and
strengthened in all goodness, by partaking of that mercy,
which the wounding of the body of Christ, and the shed
ding of his blood, hath obtained for us. And thus these
religious actions, so far as they are performed by God's
minister, in pursuance of his appointment, are an ear
nest or pledge on his part, which was one ancient signi
fication of the word sacrament ; and so far as we join
in them, they are an obligation, binding like an oath, on
our part : which was the other primitive meaning ofthe
word. Abp. Seeker.
(34.) Baptism is the sacrament of our new and spiritu
al birth, (John iii. 4, 5 ;) the seal of our adoption, (Rom.
iv. 11 ;) and the solemn means of our admission into
the communion of the Christian church. Acts ii. 41.
By the outward washing whereof, our inward washing
from our sins by the blood and Spirit of Christ is both
clearly exhibited, and certainly sealed to us. Acts ii.
38, 39 ; Tit. iii. 5. Compare Heb. ix. 13, 14.
The necessary parts of this sacrament are water and
the Avord : the one to represent our spiritual washing
and cleansing by the blood of Christ; the other to de
clare the faith, into which we are baptized, and by
which we hope to be saved; namely, of God "the Fa
ther, the Son, and the Holy Ghost." Abp. Wake.
54

364

A CATECHISM.

Answer. A death unto sin, (36.) and a new
birth unto righteousness : For being by nature
(35.) The element of water is a part of this sacra
ment, of divine institution ; and was designed to sig
nify our spiritual cleansing by Christ's blood : that,
as our bodies are washed with, and cleansed from their
pollution by, water ; so are our souls purified from sin
by the blood of Christ. And for both these reasons it
is a necessary and immutable part of this holy sacra
ment. xAbp. Wake.
The element of water was doubtless appointed, with
the view of its being figurative of the inward cleansing,
intended to be attached to the due observance of the
ordinance. The form of words recited in the answer,
and grounded on our Lord's commission to his disci
ples in his last interview with them as recorded in the
concluding verses of the gospel of St. Matthew, are a
strong confirmation of the divinity of the Son and of the
Holy Ghost. Accordingly some of those who reject
these doctrines, avoid the use of the words in the ad
ministering of baptism, pronouncing it to be " in the
name of the Lord Jesus," or "in the name of Jesus
Christ." Now although these phrases are found con
nected with baptism, the first of them in the eighth
chapter of Acts ; and the other in the second chapter of
the same book ; yet in each of the places, the words
Avere spoken, not in the way of the delivery of a form,
but simply to express the idea, that the contemplated
baptism was that attached to an initiation into the
Church of Christ ; being not John's, or any other per
son's baptism. The words found in St. Matthew, were
delivered as a prescribed form : And their importance
as such, is certainly much enhanced by the crisis of the
delivery of them.
Accordingly it may be well to notify, as to any who,
from what are called Unitarian principles, profess to
baptize without declaring it to be in the name of the
.Father, and of the Son, and of the Holy Ghost ; that
such an act is not admitted to be baptism, by our
Church ; because she dares not to dispense with a form,
embodied with the commission to baptize. But if the
act have been performed in that sacred name, and with
the use of the element of water ; although by one not
owned among us as a duly ordained minister ; our
Church disapproves of the last mentioned circumstance,
but does not require us to repeat the act ; or rather she
discourages us from doing so. Bp. White.
(36.) By dying unto sin, which is the great benefit
conferred by baptism, in Scripture language is under
stood, that baptism does free us from the guilt and pun
ishment of sin, and confers good dispositions and ten
dencies to live better for the future. Dr. Nicholls.
The phrase refers to the old custom of "baptizing"
by dipping : though the precise manner, in which wa
ter shall be applied in baptism, Scripture hath not de
termined. For the word, " baptize," means only to
wash : whether that be done by plunging a thing under
water, or pouring the water upon it. The former of
these, burying, as it were, the person baptized, in the
water, and raising him out of it again, without ques
tion was anciently the more usual method : on account
of which, St. Paul speaks of baptism, ae representing

born in sin, (37.) and the children of wrath,
we are hereby made the children of grace.
both the death, and burial, and resurrection of Christ,
and what is grounded on them, our being "dead and
buried to sin ;" renouncing it, and bei|ig acquitted of
it ; and our rising again, to " walk in newness of life,"
(Rom. vi. 4. 11 ; Col. ii. 12;) being both obliged and
enabled to practise, for the future, every duty of piety
and virtue. But still the other manner of washing, by
the pouring or sprinkling of water, sufficiently express
es the same two things : our being by this ordinance
purified from the guilt of sin, and bound and qualified
to keep ourselves pure from the defilement of it. Be
sides, it very naturally represents that " sprinkling of
the blood of Jesus Christ," (1 Pet. i. 2 ;) to which our
salvation is owing. And the use of it seems not only
to be foretold by the prophet Isaiah, speaking of our
Saviour, " He shall sprinkle many nations," (Isaiah
Iii. 15 ;) that is, many shall receive his baptism ; and
by the prophet Ezekiel, " Then will I sprinkle clean
water upon you, and ye shall be clean," (Ezek. xxxvi.
25 :) but to be had in view also by the apostle, where
he speaks of "having our hearts sprinkled from an
evil conscience, and our bodies washed with pure wa
ter. Heb. x. 22. And though it was less frequently
used in the first ages, it must almost of necessity have
been sometimes used : for instance, when baptism was
administered, as we read in the Acts it was, to several
thousands at once,* (Acts ii. 41 ;) when it was admin
istered on a sudden in private houses, as we find it, in
the same book, to the gaoler and all his family, the
very night in which they were converted, (Acts xvi.
33 ;) or when sick persons received it ; in which last
case, the present method was always taken, because
the other, of dipping them, might have been dangerous.
And from the same apprehension of danger in these
colder countries, pouring the water is allowed, even
when the person baptized is in health. And the par
ticular manner being left at liberty, that is now uni
versally chosen, which is looked on as safer : because
were there more to be said for the other, than there is ;
God " will have mercy, and not sacrifice." Hos. vi. 6 ;
Matt. ix. 13 ; xii. 7. Abp. Seeker.
(37.) All men are by nature born in sin, ever since
that by the transgression of our first parents sin enter
ed into the world, (Ps. li. 5 ; Rom. v. 12 ;) nor was
ever any exempt from this unhappy state, but he only,
who knew no sin, the Lord Jesus Christ. And, being
" born in sin," all men must of necessity be also " child
ren of wrath," (Eph. ii. 3 :) seeing all sin is both hate
ful to God and worthy of punishment. But those who
are baptized are thereby made " children of grace," as
by baptism they are taken into covenant with God ;
are regenerated by the Holy Spirit ; are sanctified and
cleansed from their sins by the blood of Christ ; are
intitled to God's favour ; and made heirs of his heaven
ly kingdom : so that should they die, before they com
mit any actual sin, we are assured by God's word, that
they shall certainly be saved. Mark xvi. 16 ; Acts ii.
38, 39 ; xxii. 16 ; Gal. iii. 27 ; Eph. ii. 4, 5; v. 26;
Tit. iii. 5 ; 1 Pet. iii. 21.
But, though all persons are by baptism put into a

A CATECHISM.

365

Question. What is required of persons to be
baptized? (38.)
Answer. Repentance, whereby they forsake
sin ; (39.) and Faith, whereby they steadfastly
believe (40.) the promises of God made to
them in that Sacrament.
Question. Why then are Infants baptized,
(41.) when by reason of their tender age they
cannot perform them ?
state of salvation, and become children of grace ; those
only continue in this state, and hold fast their right to
those benefits, who take care to live according to the
Gospel of Christ ; and to fulfil those promises, which
either themselves made, or which were by others made
in their name, and on their behalf, at their baptism.
Abp. Wake. By being " made children of grace" we
understand that by baptism, as an initiatory rite, we
enter into covenant with God ; are members of Christ's
mystical body, the Church ; are partakers of all his
gracious promises ; and also do thereby receive suffi
cient strength to enable us to perform the precepts of
the Gospel. For, 1 . this is the federal rite, by which
we are initiated into the Christian body or society,
(Rom. vi. 3 ; Matt, xxviii. 19 ;) and by. which, from
strangers and aliens to God, we become members of
the family of Christ, (Eph. i. 22, 23 ; v. 23 ;) and en
ter into the communion ofthe saints. Heb. xii. 22, 23.
Hereby we are freed from the empire of the devil and
the society of wicked men : we are listed under Christ's
banner, and are made denizens of his kingdom ; are
fellow subjects with all the great apostles and glorious
martyrs in Christ's kingdom ; and have a title to all
his glorious promises, (Mark xvi. IG,) if we square
our lives according to his laws. Secondly, by baptism
we have sufficient strength afforded us, to practise the
rules of the Gospel, by the grace of God's Holy Spirit
then conveyed unto us, working in us. This is clear
from many passages of Scripture, such as John iii. 5 ;
Tit. iii. 5 ; Rom. vi. 6, 7. By all which it is plain,
that by baptism we do receive the advantage and as
sistance of God's Holy Spirit, to enable us to encounter
all the wiles and malice of the devil, and the tempta
tions of the world ; and have courage afforded us man
fully to^discharge our duty, whatever difficulties and
dangers beset us in the performance of it. Dr. Nicholls.
(38.) The mere outward act of being baptized is, as
St. Peter, in the words already mentioned, very truly
expresses it, the mere " putting away of the filth of the
flesh ;" unless it be made effectual to save us, as he
teaches in the same place it must, hy " the answer of
a good conscience towards God," (l Pet. iii. 21 ;) that
is, by the sincere stipulation and engagement of " re
pentance, whereby we forsake sin ; and faith, where
by we believe the promises of God, made to us in that
sacrament." For it is impossible that he should for
give us our past sins, unless we are sorry for, and re
solved to quit them : and it is as impossible that we should
quit them effectually, unless a firm persuasion of his help
ing and rewarding us excite and support our endeavours.
These two things therefore we see our Catechism men-

Answer. Because they promise them both
by their sureties ; which promise, when they
come to age, themselves are bound to per
form. Question. Why was the Sacrament of the
Lord's Supper ordained ? (42.)
Answer. For the continual remembrance of
the sacrifice (43.) of the death of Christ, (44.)
and of the benefits which we receive thereby.
tions as necessary, in answer to the question, "What
is required of persons to be baptized ?" Abp. Seeker.
(39.) The first qualification for baptism is repentance.
For every person, in order to be baptized, must en
gage to forsake every known sin, however near and
dear to him, (Acts ii. 38. 41 ; James ii. 10 :) to suffer
no vicious habit to remain within him, (Rom. vi. 6 :)
or any thing else that is contrary to the commands of
his blessed Lord, whose religion he doth then solemnly
espouse, resolving wholly to give himself up to his di
rections. Dr. Nicliolls.
(40.) The second qualification is faith : and that is
to believe all that God has expressly revealed to us by
his holy word. Acts viii. 37. And upon this account
it is, that the Church has all along required of persons
to be baptized, to give an assent to all the articles of
the Christian faith, contained in the Creed, at the time
of their baptism. Dr. Nicholls.
(41.) There is an objection against faitli and repent
ance being qualifications for baptism ; for we allow
children to be baptized, and yet it is very plain, that
they neither believe nor repent. To this we answer,
that the sureties of the children promise, that they shall
discharge both these duties, when they come to a com
petent age. And this they are obliged to, though they
do not actually consent to their sureties' promise :
which, as a beneficial act, binds them, as the acts of a
guardian for the good of his ward bind such an orphan.
And, by being brought into the Christian covenant by
this stipulation of their sureties, they are as much
obliged to the performance of the articles of it, as the
Jewish children, who were admitted by circumcision
into the Mosaical covenant at eight days old, (Deut.
xix. 10, 11, 12 ; Gen. xvii. 12,) were tied up to per
form the precepts- of that law. Dr. Nicholls.
We are not to consider what we think best, but what
God has directed us to do. Now God expressly or
dered the children of the Jews to be admitted into cov
enant with him at eight days old. Gen. XA'ii. 12, 13 ;
Deut. xxix. 10, 11, 12. Into the place of circumcis
ion baptism has succeeded, (Col. ii. 11, 12;) as the
Gospel has into the place of the law. There is there
fore the same reason, why our children should from the
beginning be admitted into the Christian, as why the
Jews' children should have been entered into the legal,
covenant. God has made no exception in this particu
lar : our infants are as capable of covenanting, as theirs
were : and, if God thought fit to receive them into the
legal covenant, and did not account the incapacity,
which their age put them under, any bar to hinder them
from circumcision ; neither ought we to think the same

366

A CATECHISM.

Question. What is the outward part or sign
of the Lord's Supper ?
Answer. Bread and Wine, (45.) which the
Lord hath commanded to be received.
Question. What is the inward part or thing
signified ?
Answer. The Body and Blood of Christ, (46.)
defect any sufficient obstacle, to keep our infants from
being baptized, and admitted thereby into that of the
Gospel. Abp. Wake.
(42.) As by the sacrament of baptism we enter into
the Christian covenant, so by that of the Lord's Sup
per we profess our thankful continuance in it : and
therefore the first answer of our Catechism concerning
this ordinance tells us, that it Avas appointed " for the
continual remembrance of the sacrifice of the death of
Christ, and of the benefits which Ave receive thereby."
Abp. Seeker.
It is called the Lord's Supper, because it was both
instituted by our Lord at supper, and was designed to
succeed into the place of the paschal supper ofthe Jews.
Matt. xvi. 26, &c. ; Mark xiv. 22 ; 1 Cor. xi. 23,
24, 25, &c. Abp. Wake.
(43.) The design of our Saviour in this institution
was to leaAre to his Church a perpetual, solemn, and
sacred memorial of his death for us : that as often as
we come to the Lord's table, and there join in the cele
bration of this holy sacrament, we might be moved by
what is there done, at once both to call to our remem
brance all the passages of his passion, to consider him
as there set forth crucified before our eyes ; and to
meditate upon the love of Christ thus dying for us, and
upon the mighty benefits and advantages, which have
accrued to us thereby ; and to have our hearts affected
after a suitable manner towards him. Abp. Wake.
It is said to be " for a continual remembrance," be
cause it is a remembrance, Avhich is not to determine
after a certain time, as that of the paschal supper did ;
but is to continue to be kept up by this holy sacrament,
to the very end of the world. 1 Cor. xi. 26. Compare
Acts i. 11 ; John xiv. 3.
By this expression it is also intimated, that this sa
crament ought not to be celebrated only once in the
year, as the passover was ; but to be administered from
time to time, so as to keep up a constant lively remem
brance in our minds, of the sacrifice of the death of
Christ. , Abp. Wake.
(44.) The death of Christ is called a "sacrifice,"
because Christ, by his dying, became an expiatory
sacrifice for the sins of mankind ; (Heb. ix. 12. 24. 28;
x. 10; 1 Pet. ii. 21. u4 ; iii. 18 :) Christ having taken
upon him our sins, and died for them ; that by his death
we might be freed, both from the guilt, and punish
ment, of them. Rom. iv. 25 ; v. 20 ; viii. 32 ; 2 Cor.
v. 21 ; Col. i. 21, 22. Abp. Wake.
(45.) Christ instituted this sacrament in both these :
he first took bread, &c. ; and then, after the same man
ner, he took the cup, &c. : see 1 Cor. xi. 23, 24, 25.
And for what end he appointed these outward signs of
this sacrament, the words of his institution plainly
sheAv; namely, that those, who celebrate this sacra
ment, might eat of the one, and drink of the other, at

which are spiritually taken (47.) and received
by the faithful in the Lord's Supper.
Question. What are the benefits whereof we
are partakers thereby ?
Answer. The strengthening and refreshing
of our souls (48.) by the Body and Blood of
Christ, as our bodies are by the Bread and Wine.
his table. So that it is necessary, that every commu
nicant should receive this sacrament in both kinds, be
cause our Saviour has so appointed it. Thus he gave
it to his disciples, and thus they received it at his hands.
1 Cor. xi. 27, 28, 29. And it is certain that the apos
tles gave the cup to the lay communicants in their
churches : or else St. Paul would never have argued
with the Corinthians against communicating with idola
ters, as he does, (1 Cor. x. 15, &c. :) nor have spoken
of this sacrament, as he does in the next chapter, (ver.
26, 27, 28. 39.) In every one of wliich he takes notice
of their drinking of the sacramental cup, as well as of
their eating of the sacramental bread. Abp. Wake.
(46.) That, which is given hy the priest in this sa
crament, is, as to its substance, bread and wine : as
to its sacramental nature and signification, it is the
figure or representation of Christ's body and blood,
which was broken and shed for us. The very body
and blood of Christ, as yet, it is not. But, being with
faith and piety received by the communicant, it becomes
to him, by the blessing of God and the grace of the
Holy Spirit, the very body and blood of Christ ; as it
intitles him to a part in the sacrifice of his death, and
to the benefits thereby procured to all his faithful and
obedient servants. Abp. Wake.
(47.) These words are intended to shew, that our
Church as truly believes the strongest assertions of
Scripture concerning this sacrament, as the Church of
Rome doth ; only takes more care to understand them
in the right meaning : which is, that though, in one
sense, all communicants equally partake of what Christ
calls his body and blood, that is, the outward signs of
them ; yet in a much more important sense, " the faith
ful" only, the pious and virtuous receiver, eats his flesh
and drinks his blood ; shares in the life and strength
derived to men from his incarnation and death ; and
through faith in him, becomes, by a vital union, one
with him ; " a member," as St. Paul expresses it,
" of his flesh and of his bones," (Eph. v. 30;) certain
ly not in a literal sense, which yet the Romanists might
as well assert, as that we eat his flesh in a literal sense ;
but in a figurative and spiritual one. In appearance,
the sacrament of Christ's death is given to all alike :
but " verily and indeed," in its beneficial effects, to
none besides the faithful. Even to the unworthy com
municant he is present, as he is wherever we meet to
gether in his name : but in a better and most gracious
sense, to the worthy soul ; becoming, by the inward
virtue of his Spirit, its food and sustenance.
This real presence of Christ in the sacrament, his
Church hath ahvays believed. But the monstrous no
tion of his bodily presence was started 700 years after
his death : and arose chiefly from the indiscretion of
preachers and writers of warm imaginations, who, in
stead of explaining judiciously the lofty figures of Scrip-

A CATECHISM.

367

Question. What is required of those who
come to the Lord's Supper ? (49.)
Answer. To examine themselves whether
they repent them truly of their former sins,
ture language, heightened them, and went beyond them :
till both it and they had their meaning mistaken most
astonishingly. And when once an opinion had taken
root, that seemed to exalt the holy sacrament so much,
it easily grew and spread ; and the more for its won
derful absurdity, in those ignorant and superstitious
ages : till at length, five hundred years ago, and twelve
hundred years after our Saviour's birth, it was estab
lished for a Gospel-truth by the pretended authori
ty of the Romish Church. And even this had been
tolerable in comparison, if they had not added idola
trous practice to erroneous belief : worshipping, on
their knees, a bit of bread for the Son of God. Nor
are they content to do this themselves, but with most
unchristian cruelty, curse and murder those, who re
fuse it.
It is true, we also kneel at the Sacrament as they do :
but for a very different purpose : not to acknowledge
" any corporal presence of Christ's natural flesh and
blood ;" as our Church, to prevent all possibility of mis
construction, expressly declares; adding, that "his
body is in heaven, anfi not here :" but to worship him
who is every where present, the invisible God. And
this posture of kneeling Ave by no means look upon, as
in itself necessary : but as a very becoming appoint
ment ; and very fit to accompany the prayers and prais
es, which Ave offer up at the instant of receiving ; and
to express that inward spirit of piety and humility, on
which our partaking Worthily of this ordinance, and
receiving benefit from it, depend. Abp. Seeker.
(48.) The receiving of this holy sacrament strength
ens our souls, as it adds a new confirmation to us,
every time we receive it, of God's mercy towards
us, through the sacrifice of Jesus Christ ; and thereby
fortifies and corroborates us, more and more, both in
the discharge of our duty ; and in the resistance of all
such temptations, as may be likely to draw us away
from it.
Besides which, being thus secured of a part in Christ's
sacrifice for us, Ave are thereby fortified against all
doubts arid fears of our salvation : are confirmed against
the apprehension of any present dangers, or sufferings,
for righteousness' sake, which we shall " reckon not
worthy to be compared with the glory that shall be re
vealed in us :" and finally are strengthened against
the fear of death itself, which we are hereby taught to
look upon as a passage only to a most blessed and ever
lasting life. Abp. Wake.
(49.) What qualifications and dispositions are requir
ed of them who come to the Lord's Supper, the Scrip
ture hath not particularly expressed : for they are eas
ily collected from tbe nature of this ordinance. But
our Catechism, in its fifth and last answer concerning
it, hath reduced them very justly to three : repentance,
faith, and charity. Abp. Seeker.
Let us not leave the consideration of the ordinance of
the Lord's Supper, without charging our consciences
with the duty of an attendance on it. The time will

steadfastly purposing to lead a new life ; have
a lively faith in God's mercy, through Christ,
with a thankful remembrance of his death;
and be in charity with all men.
not permit an entering into the pleas of neglect, of those
who entertain no doubt of the divine appointment ofthe
ordinance. The most common plea is unfitness. If un
der this term be understood imperfection and weakness,
it was for the remedy of these, that the institution was
designed. But if there be meant the living in habitual
and known sin ; it becomes the party to be aware, that
if this be a disqualification for the communion of the
faithful on earth, it must be so, for the society of just
men made perfect in heaven. The alarming tendency
of the plea is the most of all conspicuous, when it is
confined to the acknowledgement, that the party is in
a state of wrath and enmity. Such an acknowledge
ment is often made ; without its being perceived, that
the disqualification effects not merely this duty in par
ticular, but that of prayer generally. For we cannot
put up the short prayer enjoined for daily use, without
consent to the dependence ofthe forgiveness of ourselves
by the father of mercies, on the like being extended by
us to our fellow sinners.
With some there is restraint from the Lord's Table,
in a consideration which we cannot but respect, while
we fault the omission which it occasions. I allude to
persons, who neither doubt of their christian obligations,
nor are afraid or ashamed to avow them before the
world ; but who shrink back from the making of a pro
fession, the sanctity of which they may not sustain in
future life. Now these are eminently the persons, who
will find the benefit of binding themselves by this tie,
to the great captain of their salvation, for the obtaining
of his grace to secure them against all sin : at the same
time distinguishing between what deserves the name,
and what is in the bounds of Christian liberty. And
it should further be considered by them that if they were
to act consistently with their erroneous principle ; it
would hinder from all attendance on the public worship
of God, and even from all conversation advocating his
perfections : because any thing of this sort operates ra
ther to the injury than to the increase of religion ; if,
while we thus confess him with our lips, we should be
found denying him in our works.
Many an ill informed conscience has revolted at what
is said in the eleventh chapter of the first epistle to the
Corinthians, " He that eateth and drinketh unworthily,
eateth and drinketh damnation to himself." There are
frequently misunderstood the two words as used in this
place, " unworthily" and " damnation :" which how
ever may be made clear, by other expressions in the
passage. The "eating and drinking unworthily;" or
in a manner unworthy of the occasion, was the eating
and drinking as at an ordinary meal. And this is
what is called " the not discerning ofthe Lord's body,"
that is the not noting of the difference between the ap
pointed sign of it and common food.
It is the more surprising, that there should be so of
ten mistaken the sense of the word " unworthily," as
it is utterly inconsistent with humility in the best of
Christians, to suppose themselves worthy ofthe benefit^

368

A CATECHISM.

% The Minister of every Parish (50.) shall diligently upon Sundays and Holy Days, or on some
other convenient occasions, openly in the Church, instruct or examine so many Children of his
Parish, sent unto him, as he shall think convenient, in some part of this Catechism.
¦jf And all Fathers, Mothers, Masters, and Mistresses (51.) shall cause their Children, Servants,
and Apprentices, who have not learned their Catechism, to come to the Church at the time ap
pointed, and obediently to hear, and to be ordered by the Minister, until such time as they have
learned all that is here appointed for them to learn.
^ So soon as Children are come to a competent age, (52.) and can say the Creed, the Lord's Prayer,
and the Ten Commandments, and can answer to the other questions of this short Catechism,
they shall be brought to the Bishop.

assured to them in the Lord's Supper. But let the
idea of Avorthiness be transferred from the person, to the
demeanour during the celebration ; and understood as
expressing no more than its suitableness to the occasion ;
and immediately a different sense is visible en the pas
sage. That this is the true sense the connexion shows.
The " damnation," that is the condemnation or judg
ment spoken of, is the being subjected to certain tem
poral punishment, by wliich God, in the infancy of his
church, vindicated the sanctity of this sacred rite. For
that reference is had not to judgment in another Avorld,
but to temporal punishment in this, appears from what
is said, " for this cause many are weak and sickly
among yon, and many sleep :" And "we are chastened
of the Lord that we should not be condemned with the
world." In short, the precise fault of the Corinthians
is avoided, by the merely recollecting with reverence,
that the bread and wine which are the objects of our
senses, are representations af the body and blood of
Christ, which were offered as a sacrifice for our sins.
Doubtless in addition to such recollections, the occasion
should be.an excitement of pious affections and holy
resolution. But the obligation to this, is the result of
the nature of the subject generally; and not ofthe par
ticular handling of it, in the said passage to the Corin
thians. To bring the whole matter to a single point, we may
fairly rest it on this ground. Has the ordinance in
question been instituted by the divine author of our re
ligion ? If the question be answered in the negative, it
bars all further inquiry. But if the affirmative be the
correct decision — and I address myself to those who are
convinced of this, there can be no state of mind which
should exclude us from the celebration of it, except such
as we ought to be afraid to live or to die in. Accor
dingly they to whom this applies, are thus particularly
addressed in one of the exhortations of our church —
" Wherefore do ye not repent and amend ?" As for
those who are not conscious that they are living in any
course of conduct, which blasts their hopes of happi
ness hereafter; they are now earnestly entreated to
conform to this appointed profession of Christianity ;
which, as was said in the beginning must be imperfect
at the best in any other form. Bp. White.
(50.) The early Fathers insist much upon the im
portance and necessity of catechizing : and the extreme
care that was taken in the primitive Church to instruct
the catechumens in the principles of Christianity is
generally known. Its beneficial effects were as gen
erally experienced. It was principally by catechiz
ing that the religion of Jesus, as Hegesippus observes,

was in a few years spread over the greater part of
the known world : and, however individuals or socie
ties may have differed in other points, on the utility
and necessity of catechizing all have agreed : both
ancients and moderns ; Europeans, Asiatics, and Afri
cans ; Greeks and Latins ; Papists and Protestants,
Lutherans and Calvinists ; Church of England men
and dissenters. Luther, in the beginning of the Re
formation, wrote two Catechisms. The duty, which
he prescribed to others, he likewise performed himself;
and assures us, that catechizing afforded him more delight
than any other ministerial duty. The same care was
taken by Calvin, and other eminent Reformers abroad.
Nothing contributed more to tlie enlargement of the
Protestant faith, than the diligent catechizing of the re
formed divines. To the truth of this the Romanists
themselves bear witness. In their preface to the Cate
chism, set forth by order of the council of Trent, they
complain, that " The age is sadly sensible what mis
chief they (the Protestants) have done the Church (of
Rome) not only by their tongues, but especially by those
writings called Catechisms." The council was sensible
that catechizing was the most efficacious mode of pre
serving their religion, and therefore they composed the
Roman Catechism, which they enjoined the Priests to
teach to the people. Shepherd.
(51.) The laws, which require parents, and masters
and mistresses of families, to send their children and
servants to be instructed in the Catechism, mean evi
dently, unless they make some other more convenient
provision, to answer the same end. Abp. Seeker.
(52.) What is meant by " a competent age" in this
rubrick, or, as the title ofthe office expresses it, " years
of discretion," the Church has no where defined. Our
diocesans, I believe, generally recommend, that none
under full fourteen years of age at least be presented for
confirmation. Some children arrive at years of dis
cretion sooner than others. Much depends upon the
capacity of the child, and more upon the mode of its
education. The Church requires, that such, as are
brought to be confirmed, be well instructed in the Cate
chism. At their baptism their sponsors promised for
them, and they themselves are now called upon solemn
ly to engage, that they will renounce all evil, believe
the Articles of the Christian faith, and keep God's
commandments. It is therefore indispensably requi
site, that they understand the reasonableness and pro
priety of this renunciation, the truths of the Creed, and
the meaning ofthe Commandments, together with the
use and import of prayer, and of the two sacraments.
Shephehd.

A CATECHISM.

369

^[ And whensoever the Bishop shall give knowledge for Children to be brought unto him for
their Confirmation, the Minister of every Parish (53.) shall either bring, or send in writing,
with his hand subscribed thereunto, the Names of all such Persons within his Parish, as he
shall think fit to be presented to the Bishop to be confirmed.

(53.) It is earnestly to be desired, that the clergy
should consider seriously the weight and excellence of
these directions ; and of what unspeakable advantage
it would be for the promotion of Christian piety, if con
firmation were duly administered, and none but such,
as are sufficiently prepared, were admitted to it. It is
impossible that the bishops should be able personally
to examine every one that is offered, and to rectify those
disorders which are but too common in relation to this
most useful solemnity. They can only refuse to admit
such, as the minister does not either bring or send in an
account of, with his hand subscribed as the rule requires.

But the parochial clergy have this matter almost wholly
in their own power ; and may very easily secure the
due performance of this office. Let me beseech them
therefore by the mercies of God and the love of souls,
to take especial pains when the times of confirma
tion approach ; and to use their influence with parents
and othe^jguardians of children, to second their endeav
ours, thatthe persons tobe confirmed may be sufficiently
instructed in the nature of their baptismal covenant;
and be thoroughly convinced of the necessity of their
taking it personally upon themselves, and ofthe obliga
tions they lie under to lead suitable lives for the future.
Dr. Bennet.

THE ORDER OF
CONFIRMATION,
OR LAYING ON OF HANDS UPON THOSE WHO ARE BAPTIZED AND COME
TO YEARS OF DISCRETION. (2.)

*([ Upon the Day appointed, all that are to be then confirmed, being placed and standing in order
before the Bishop ; he, or some other Minister appointed by him, shall read this preface fol
lowing: (3.)

(1.) The right of Confirmation is held by our Church,
as it is also represented by St. Paul, to be a first prin
ciple ofthe doctrine of Christ. For the due adminis
tration of it, she has provided a very instructive and
solemn office, and enjoined it upon the officers to whom
the administration of it belongs, to endeavour that all
her children have opportunity to receive it.
" Laying on of hands" was a ceremony used on divers
occasions in the first years of Christianity. Upon the
sick, the Apostles laid their hands when they would re
cover them. In the ordination of any one to either of
the three orders ofthe ministry, imposition of hands was
used. And sometimes in simple benediction, or in send
ing out Evangelists upon their work, recourse was had
to this ancient and significant ceremony. But " lay
ing on of hands" is mentioned with " baptism," and
faith, as fundamentals ; that is, as elementary princi
ples in the Christian life. Now in the elements, or first
principles of any scheme of religion, all who would be
proficients therein, are interested. But the " laying
on of hands" in ordinations, or in benedictions, or in
healing the sick, concerned but a few, and those exclu
sively. There must therefore have been some occa
sion of using this rite, in which all Christians partook
of it. Let us see if we can find, in the sacred record,
mention of any such occasion. It is stated in the
eighth chapter of Acts, that Philip, one of the first
Deacons, preached the Gospel to the Samaritans, and
baptized those by whom it was embraced. The Apostles
were then remaining at Jerusalem. When they " heard
that Samaria had received the word of God, they sent
unto them Peter and John ; who, when they were come
doAvn, prayed for them that they might receive the Holy
Ghost. For as yet he was fallen upon none of them ;
only they were baptized in the name of the Lord Jesus.
Then laid they their hands on them and they received
the Holy Ghost." We read, moreover, in the nineteenth
chapter ofthe same book, that when Paul, having jour
neyed through the upper coasts of Asia, came to Ephe
sus he found there certain disciples who had been bap
tized into John's baptism, and who told him, upon his
askina; them whether they had received the Holy Ghost
since they believed, that they had not so much as heard
whether there was any Holy Ghost. The great Apos

tle preached unto them Jesus, in whose name they were
presently baptized. " And when Paul had laid his
hands upon them, the Holy Ghost came on them."
Here, then, is a proper confirmation ; and the question
arises whether all Christians partook of this rite ? From
the nature of the thing, and the testimony and usages
of the fathers of the first centuries, it is reasonable to
infer that they did. Of the gift of the Spirit, which it
signified, they all had need ; being all heirs of that in
firmity and corruption which unfitted them to do, or to
think, that which was good without the help of God. It
Avas declared to be prepared for them all. " Repent,
and be baptized," said St. Peter to the multitude, "and
ye shall receive the Holy Ghost ; for the promise is to
you, and to your children, and to all that are afar off,
even to as many as the Lord our God shall call."
Bp. Dehow.
That confirmation Avas a right practised by the Apos
tles, and considered of perpetual obligation in the prim
itive ages of the Church, we have the fullest testimony
of the earliest and most authentic ecclesiastical writers.
Tertullian, who lived about eighty years after the
Apostle St. John, in a treatise on baptism, says, "After
baptism, is the laying on of hands ; by blessing and
prayer inviting the holy Spirit; who graciously de
scends from the Father upon the bodies cleansed and
blessed by baptism." — St. Cyprian flourished about
sixty years after Tertullian. Speaking of the Samari
tan converts who had been baptized by St. Philip, and
confirmed by St. Peter and St. John, he says, "The
same thing is still the custom with us. They Avho haAe
been baptized are brought to the Bishops of the Church,
that by our prayers and the laying on of our hands,
they may obtain the Holy Ghost, and be perfected with
the seal of the Lord." — " As for those," says St. Je
rome, " who are baptized afar off, in the lesser towns,
by Presbyters and Deacons, the Bishop travels out to
them to lay hands upon them, and invoke the Holy
Spirit." And in another place he demands, " Do you
ask where this is written ? In the acts of the Apostles :
Although, if there were no authority of Scripture for
it, the consent of the whole wprld in this particular,
has the force of a command,"
It would be easy to multiply authorities. We have

THE ORDER OF
• * TO the end that confirmation may be minis
tered to the more edifying of such as shall re
ceive it, the Church hath thought good to or
der, that none shall be confirmed, but such as
can say the Creed, the Lord's Prayer, and the
Ten Commandments ; and can also answer to
such other Questions, as in the short Catechism
are contained : Which order is very convenient
to be observed ; to the end that children, being
in fact the consent of the Avhole Christian world to the
authority of this rite, till the period of thc Reformation.
And at this period, it was preserAred in every protestant
Church that preserved the Episcopal office. The Lu
theran Churches too, which, Avith the exception of those
of Denmark and SAveden, did not hold Episcopacy to be
essential, still retained Confirmation, as of Apostolic
origin, and committed the administration of it to Pres
byters. And the principal reformers of the Church of
Geneva, including Calvin and Beza^agree in the opin
ion of its utility and Apostolic origin. To us, this rite
is derived from a Church which has never been with
out it ; and which, in rejecting the errors and corrup
tions of Popery, was careful not to renounce or de
grade any of the rites or institutions of the Church,
which were of Apostolic origin or divine Authority. t. c. u.
(2.) Before the Reformation here in England, parents
might have their children confirmed at seven years old ;
that is, between the ages of seven and fourteen. Our
Church has not settled any particular time ; but only
limits it to " years of discretion," which in several
persons are sooner or later. Dr. Nicholls.
By this order the Church evidently designs more
than that they should be able merely to say the words
of the Catechism. They must have a full knoAvledge
of its meaning. And it embraces a comprehensive vieAv
of the plan of redemption, of Christian doctrine and
duty, and of the privileges of Christians, these must be
understood and realized before children can be quali
fied for receiving that holy rite in which they pledge
themselves to the belief of Christian doctrine and to the
practice of Christian duty, and in which their Christ
ian privileges are assured to them. The age at which
this knowledge can be attained doubtless differs in dif
ferent persons. And the particular age of admission
to this rite is not authoritatively determined. It seems
necessary, however, to have some standard of age
which children must attain before they can receive this
rite. And the age of fourteen is generally recommend
ed by the Bishops of the Church. Bp. Hob art.
(3.) The preface, with which the office begins, was
only a rubrick in all the old Common Prayer-Books :
but, at the last revieAV was changed into a preface, to
be directed to those that shall offer themselves to be
confirmed ; that'so the Church might be sure they are
apprised of the qualifications that are requisite to this
holy ordinance, and of the solemn engagements under
vvhich they are going to enter themselves by it.
Wlieatly.
The Church of England is so far from esteeming ig-

CONFIRMATION. 371
now come to the years of discretion, and having
learned what their Godfathers and Godmothers
promised for them in Baptism, may themselves,
with their own mouth and consent, openly be
fore the Church ratify and confirm the same ;
and also promise, that, by the grace of Gpd,
they will evermore endeavour themselves faith
fully to observe such things as they, by their
own confession, have assented unto.
norance to be the mother of devotion, that she employs
every possible endeavour to make each of her offices
properly understood. The present, like most other of
her forms, begins with a preface, composed with great
plainness and simplicity, and addressed to those who
are to be confirmed. In it they are taught, what are
the two great objects of the rite of confirmation : first,
that they may " with their own mouths and consent
ratify and confirm" their baptismal covenant; and
secondly, that they solemnly engage evermore to en
deavour faithfully to perform their part of the cove
nant. Shepherd, Dean Comber.
It is highly useful, at the period., when men's habits
are beginning to be formed, to have their minds and
hearts prepossessed by the instructions of religion.
Man is a religious being; his interests and destinies
are not confined to this present world ; he is to exist
through eternity. Yet the things of this life seize fast
upon his attention, and have a powerful influence upon
his passions and conduct. He passes the first years of
his existence in a state in which there is every thing to
mislead his opinions and endanger his virtue.
The world is infectious. Few bring back at eve im
maculate the manners of the morn. Ah ! how many
thoughts become rooted in the mind ; how many habits
are given to the affections ; Iioav many biases are put
upon the conduct, in years of youth, which it is the
most painful labour, the most difficult duty ofthe Christ
ian, in after life, to "correct or destroy. These evils
proceed from want of better knowledge or holier im
pressions. They would hardly find place if the ground
in which they appear were occupied with plants of re
ligious setting, and warmed with the light of celestial
wisdom, and watered with the dews of heaven ; at least
they would not strike their root so deep, and leave so
strong a growth, as to become so difficult to guide, so
hard to extirpate. Confirmation calls the attention to
religion : it sets before the youthful mind what God
hath forbidden as evil ; what he hath revealed as true,
and of highest importance to them ; and what he hath
enjoined as good : it excites inquiry ; inquiry begets
knowledge ; knowledge obtained and professed under
such solemn auspices can hardly fail to produce an in
crease of piety ; and there is placed early in the hearts
of the young a light by which they may discern the
character and tendency of their desires ; thus they are
furnished with defence so far as knowledge will go,
against the errors and immoralities to which they can
not but be exposed, by the corruption of their sinful na
ture, and the pollutions Avhich are in the world.
Bp. Dehon.
55

372

THE ORDER OF CONFIRMATION.

fl Then shall the Bishop say, (4.)

Do ye here, in the presence of God, and of
this Congregation, renew the solemn promise
and vow that ye made, or that was made in your
name, at your Baptism ; ratifying and confirm-
(4.) The end of confirmation being thus made known,
the bishop in the next place, by a solemn question, (which
was added at the last review,) demands ofthe candidates
an assurance that they will comply with it : asking
them, " in the presence of God and the congregation,
whether they will renew their baptismal vow, and rat
ify the same in their own persons," &c. To this every
one to be confirmed, as a token of his assent, is audibly
to answer, " I do." # Wheatly.
Now the things promised in our name,, were, to re
nounce whatever God hath forbidden, to belhwe what
he hath taught, and to practise what he hath command
ed. Nobody can promise for infants absolutely, that
they shall do these things ; but only, that they shall be
instructed and admonished to do them : and, it is ho
ped, not in vain. The instruction and admonition,
parents are obliged by nature to give; and if they do it
effectually, Godfathers and Godmothers have no further
concern, than to be heartily glad of it. But if the for
mer fail, the latter must supply the failure, as far as
they have opportunity of doing it with any reasonable
prospect of success. F,or they were intended, not to re
lease the parents from the care of their children, which
nothing can ; but for a double security in a case of such
importance. If nothing at all had been promised in our names, we
had still been bound, as soon as we were capable of it,
to believe in God, and obey him. But we are more ear
ly and more firmly bound, as not only this hath been
promised for us, but care hath been taken to make us
sensible of our obligation to perform it : which obligation
therefore, persons are called upon, in the question un
der consideration, to ratify and confirm. And great
cause have they to answer, that they do. For doing
it is a duty, on which their eternal felicity peculiarly
depends : as a little attention to what I am about to say
will clearly sheAv you.
Our first parents, even while they were innocent, had
no title to happiness, or to existence, but from God's
notification of his good pleasure : which being condi
tional, when they fell, they lost it ; and derived to us a
corrupt and mortal nature, intitled to nothing ; as both
the diseases and poverty of ancestors often descend to
their distant'posterity. This bad condition we fail not,
from our first use of reason, to make worse, in a greater
or less degree, by actual transgressions : and so per
sonally deserve the displeasure, instead of favour of
him, who made us. Yet we may hope, that, as he is
good, he will on our repentance forgive us. But then,
as he is also just and wise, and the ruler of the world ;
we could never know with certainty, of ourselves, what
his justice and wisdom, and the honour of his govern
ment might require of him with respect to sinners :
whether he would pardon greater offences at all ; and
whether he would reward those, whom he might be
pjeased not to punish. But most happily the revela-

ing the same; and acknowledging yourselves,
bound to believe and to do all those things
which ye then undertook, or your Sponsors
then undertook for you ?
5| And every one shall audibly answer,
I do. (5.)
tion of his holy word hath cleared up all these doubts
of unassisted reason : and offered to the worst of sin
ners, on the condition of faith in Christ, added to re
pentance, and productive of good works, (for all which
he is ready to enable us,) a covenant of pardon for sins
past, assistance against sin for the future, and eternal
life in return for a sincere, though imperfect, and to
tally undeserving obedience.
The method of entering into this covenant is, being
baptized in the name of the Father, the Son, and the
Holy Ghost : that is, unto acknowledgment of the mys
terious union and joint authority of these three ; and
ofthe distinct offices, which they have undertaken for
our salvation : together with a faithful engagement of
paying suitable regard to each of them. In this ap
pointment of baptism, the washing with water aptly sig
nifies, both our promise to ourselves, with the best care
we can, pure from the defilement of sin, and God's
promise to consider us, as free from the guilt of it.
Baptism then, through his mercy, secures infants from
the bad consequences of Adam's transgression, giving
them a new title to the immortality, which he lost. It
also secures, to persons groAvn up, the intire forgiveness
of their own transgressions, on the terms just mention
ed; But then, in order to receive the benefits, we must
lay our claim to the covenant which conveys them : we
must ratify, as soon as we are able ; AA'hat was prom
ised in our name by others before we were able; and
done for us then, only on presumption that we would
make it our own deed afterwards. For if we neglect,
and appear to renounce our part of the covenant, we
have plainly not the least right to God's performing his :
but we remain in our sins, and " Christ shall profit us
nothing." Gal. v. 2.
You see then of Avhat unspeakable importance it is,
that we take on ourselves the vow of our baptism. And
it is very fit and useful, that we should take it in such
form and manner as the office prescribes. It is fit, that
when persons have been properly instructed by the care
of their parents, friends, and ministers, they should with
joyful gratitude acknowledge them .to have faithfully
performed that kindest duty. It is fit, that before they
are admitted by the Church of Christ to the holy com
munion, they should give public assurance to the Church
of their Christian belief and Christian purposes. This
may also be extremely useful to themselves. For con
sider : young persons are just entering into a world of
temptations, with no experience, and little knowledge
to guard them : and much youthful rashness, to ex
pose them. The authority of others over them is be
ginning to lessen, their own passions to increase, " evil
communication" to have great opportunities of " cor
rupting good manners," (1 Cor. xv. 33 :) and strong
impressions, of one kind or another, will be made on
them very soon. What can then be more necessary, or
more likely to preserve their innocence, than to form

THE ORDER OF
Bishop.
Our help is in the name of the Lord ; (6.)
Answer. Who hath made heaven and earth.
Bishop. Blessed be the name of the Lord ;
Answer. Henceforth, world without end.
Bishop. Lord hear our prayer ;
Answer. And let our cry come unto thee.
the most deliberate resolutions of acting right ; and to
declare them in a manner, thus adapted to move them
at the time, and be remembered by them afterwards :
in the presence of God, of a number of his ministers, and
of a large congregation of his people, assembled with
a more than ordinary solemnity for that very purpose ?
Abp. Seeker. \
(5.) It should be observed, that they, who are to be
confirmed, must either do their own part, or the whole
of the previous preparation will be utterly throAvn away
upon them. If they make the answer, which is directed,
without sincerity, it is lying to God : if they make it
Avithout attention, it is trifling with him. Watch over
your hearts therefore, and let them go along with your
lips. The two short words, " I do," are soon said :
but they comprehend much in them. Utter them then
Avith the truest seriousness : and say to yourselves, each
of you, afterwards, as Moses did to the Jews, "Thou
hast avouched the Lord this day to be thy God, to walk
in his ways and keep his statutes, and to hearken to his
voice : and the Lord hath avouched thee this day to be
his ; that thou shouldest keep all his commandments,
and be holy unto the Lord thy God, as he hath spoken."
It is a certain truth, call it therefore often to mind, and
fix it in your souls, that if breaking a solemn promise to
men be a sin ; breaking that, wliich you make thus de
liberately to God, would be unspeakably a greater sin.
Abp. Seeker.
(6.) Here follow three short versicles and responses
betwixt the bishop and the congregation, which the or
der of Confirmation in all the old Common Prayer-
Books used to begin. They are a proper preparation
to the following solemnity, are often used in ancient
liturgies, and are taken out of the book of Psalms :
though the last of them has been varied since the first
book of king Edward, in which in the room of it, was
the usual salutation of, " The Lord be with you : And
with thy Spirit." Wheatly.
Of such shortjyaculations in general hath been said
in the morning prayer : concerning these in particular,
that they are fitted to the office, will appear to them,
who consider, that confirmation is appointed for the
strengthening of us against all our ghostly enemies ;
which though they be many and great, yet is there no
reason to despair of obtaining strength enough to resist
them; for "our help stands in the name ofthe Lord,
who hath made heaven and earth ;" who is therefore able
enough and willing also, to help them, that call upon his
name. " Blessed therefore be the name of the Lord,
henceforth and for ever." Bp. Sparrow.
(7.) Before the imposition of hands in the right of
confirmation, prayer was always made for the gifts of
thc Holy Spirit. At baptism, according to the opinion
of Cliristian antiquity, the Holy Spirit bestowed grace

CONFIRMATION. 373
Bishop. Let us pray. (7.)
ALMIGHTY and everliving God, (8.) who
hast vouchsafed to regenerate these thy ser
vants by Water and the Holy Ghost, and hast
given unto them forgiveness of all their sins ;
strengthen them, we beseech thee, OLord, (9.)
with the Holy Ghost, the Comforter ; and
sufficient to make us innocent, and to cleanse us from
the pollution of sin : but at confirmation a more abund
ant increase of grace was vouchsafed, and additional
spiritual strength was given. Upon this principle the
present prayer was evidently composed. It first ac
knowledges former mercies, "regeneration and for
giveness of sins" in baptism : it then petitions, that
they, on whom the bishop lays his hands, " may be
strengthened with the Holy Ghost the Comforter," and
that God will " daily give them increase of grace." It
prays in particular for what theologians have styled
the sevenfold grace of the Holy Spirit : first the spirit
of wisdom, and secondly of understanding, thirdly the
spirit of counsel, and fourthly of ghostly strength,
fifthly the spirit of knowledge, and sixthly of true god
liness, and seventhly the spirit of holy fear.
The introductory part of this prayer appears to have
been borrowed from a form, that in an ancient Greek
office followed baptism, and preceded confirmation :
and the latter part was copied from a form of confirma
tion mentioned by Ambrose, which is evidently taken
from Isaiah, (xi. 2 ;) where, in the Septuagint and
Vulgate, these seven gifts or graces are enumerated.
In our translation the sixth is omitted.
Dean Comber, Shepherd.
(8.) This longer act of devotion, following the pre
paratory ejaculations, and the usual admonition to be
attentive, " Let us pray," first commemorates God's
mercy already bestowed, then petitions for an increase
of it. The commemoration sets forth, that he "hath
regenerated these his servants by water and the Holy
Ghost :" that is, intitled them by baptism to the en
livening influences of the Spirit, and so, as it were,
begotten them again into a state, inexpressibly happier
than their natural one ; a covenant-state, in which God
will consider them, whilst they keep their engagements,
with peculiar love, as his dear children. It follows,
that he "hath given unto them forgiveness of all their
sins ;" meaning, that he hath given them assurance of
it, on the gracious terms ofthe Gospel. But that every
one of them hath actually received it, by complying
with those terms since he sinned last, though we may
charitably hope, Ave cannot presume to affirm : nor were
these words intended to affirm it ; as the known doc
trine ofthe Church of England fully proves. And there
fore let no one misunderstand this expression in the of
fice, wliich hath parallel ones in the New Testament,
(Eph. i. 7 ; Col. i. 14 ;) so as either to censure it, or de
lude himself with afatal imagination, that any thing said
over him can possibly convey to him a pardon of sins, for
which he is not truly penitent. We only acknowledge,
with due thankfulness, that God hath done his part : but
which of the congregation have done theirs, their own
consciences must tell them. Abp. Seeker.

374 THE ORDER OF
daily increase in them thy manifold gifts of
grace ; the spirit of wisdom and understand
ing, the spirit of counsel and ghostly strength,
(9.) As these expressions have been greatly misun
derstood, and have often been made a ground of serious
objection to our Church, it is necessary to explain and
vindicate them.
There is a distinction expressly made in Scripture,
uniformly preserved in all the writings of the Fathers,
and pervading all the offices of our Church, between
the change in our spiritual state which takes place in
baptism, and that change of heart and life from sin to
holiness ; to obtain wliich through the sanctifying in
fluences of the divine Spirit, is the great business of
the Christian, and which alone can secure to him his
baptismal privileges. The change of spiritual state pro
duced in baptism, is styled, in the language of Scrip-
/ ture, of primitive antiquity, and of our Church, regen
eration. The change qf heart and Ufe, is styled the " re
newing of the mind," "the renewing ofthe Holy Ghost."
In the sacrament of baptism, Ave are taken from the
world, where we had no title to the favour of God, and
placed in a state of salvation, in the Christian Church ;
where, on the conditions of true repentance and faith,
we enjoy a title to all the blessings and privileges of the
Gospel covenant. In this sense, as it respects a change
of state, baptized persons are regenerated; according
to the Apostle, who expressly calls baptism the " Avash-
ing of regeneration," distinguishing it from the renew
ing of thc Holy Ghost- " According to his mercy he
saved us, by the washing of regeneration and the re
newing ofthe Holy Ghost." Titus iii. 5.
This view of the sacrament of baptism, as confer
ring a conditional title to the privileges of the Gospel
covenant, is agreeable to Scripture ; for the language
ofthe Apostle is, " Repent and be baptised for the re
mission of sins." Actsii. 38; xxii. 16. "Repent, and
be baptised, and ye sliall receive the gift of the Holy
Ghost." Acts ii. 33. "By one spirit we are all bap
tized into one body." 1 Cor. xii. 13. And they stile
in their Epistles aU Christians, the called, (Rom. i. 7.)
the elect of God, (Col. iii. 12.) justified, (1 Cor. vi.
11.) sanctified, (1 Cor. vi. 11.) and adopted as sons.
Gal. iv. 5 ; Eph. i. 5. Thus our Church has au
thority for stating in her Catechism, that all baptized
persons, actual repentance and faith being supposed in
the case of adults, and these being promised by spon
sors*™ the case of infants, are "members of Christ,
children of God, and heirs of the kingdom of heaven ;"
and that " being by nature born in sin, and the child
ren of wrath, they are by baptism made the children of
grace, called into a state of salvation ;" a state in which
salvation is conditionally promised to them, and attain
able by them.
But neither did the Apostles, nor does our Church,
consider baptismal regeneration as availing to final
salvation without the renewing of the Holy Ghost.
The Apostles, in their epistles, consider Christians as
elected, into a state of salvation, and then exhort them
to "make their calling and election sure." "Ye are
washed, ye are justified, ye are sanctified," is their
language to the whole body of Christians. They are

CONFIRMATION. the spirit of knowledge and true godliness ;
and fill them, O Lord, with the spirit of thy
holy fear, now and for ever. Amen.
thus considered as "justified" in baptism, that is, put
into a state of conditional favour with God ; and arc
then exhorted to "walk worthy of their holy vocation."
They are considered as in a certain sense, " sanctified"
in baptism, that is as having received the Holy Ghost
to be the principle, the agent of their sanctification ;
and are then exhorted to "work out their salvation,"
to "grow in grace," to "put off the old man and to
put on the new man, which, after God, is created in
righteousness and true holiness." They are consider
ed as having received in baptism the "adoption of
sons," and a title to the heavenly inheritance ; and
are then exhorted to " take heed lest a promise being
made them of entering into God's rest, they fall short
through unbelief." Christians who fall into sin after
baptism, are not exhorted to be regenerated, but to re
pent, and to be "transformed by the renewing of their
minds." This was the language of the Apostle to Si
mon Magus, who, though baptized, and thus called
into a state of salvation ; a state in Avhich all the pri
vileges ofthe Gospel were conditionally conferred on him,
yet not exercising true repentance and faith, was in "the
gall of bitterness and bond of iniquity." He was ex
horted not to be regenerate but to "repent." Bp. HOBART.
The blessed gifts, for which the bishop prays, are,
that we may be wise and apprehensive, prudent and
courageous, discreet in our choice, devout in our duties,
and pious in our lives : and, if these can be obtained,
we may be assured all graces will spring from these
roots ; charity and the love of God, humility and watch
fulness, faith and holiness, meekness and patience,
temperance and chastity, and all other inestimable
gifts. Dean Comber.
(10.) The preparatory part of the office being now
finished, and " all of them in order kneeling before the
bishop," (Avhich is a suitable posture for those that are
to receive so great a blessing,) the bishop is " to lay
his hand upon the head of every one severally." This
is one of the most ancient ceremonies in the world ;
and has always been used to determine the blessing pro
nounced to those particular persons on whom the hands
are laid ; and to import, that the persons, who thus
lay on their hands, act and bless by divine authority.
Thus Jacob blessed Ephraim and Manasses, not as a
parent only, but as a prophet, (Gen. xlviii. 14 :) Mo
ses laid his hands on Joshua, by express command from
God, and as supreme minister over flis people, (Numb.
xxvii. 18 :) and thus our blessed Lord, whilst in his
state of humiliation, laid his hands upon little children,
(Matt. xix. 13; Mark x. 16;) and those that were
sick with divers diseases, (Luke iv. 40,) to bless and
heal them. The apostles, from so ancient a custom
and universal a practice, continued the rite of " impo
sition of hands," for communicating thc holy Spirit in
confirmation, which Avas so constantly and regularly
observed by them, that St. Paul calls the whole office
" laying on of hands," (Heb. vi. 2 ;) a name which it
usually retained amongst the Latin fathers ; confirma-

^| Then all qf them in order kneeling (10.) before the
Bishop, he shall lay his hands., (11.) upon the head of
every one (12.) severally, saying,
DEFEND, 0 Lord, (13.) this thy Child
[or, this thy Servant"] with thy heavenly grace ;
that he may continue thine for ever, and daily

THE ORDER OF CONFIRMATION. 375
increase in thy Holy Spirit more and more,
until he come unto thy everlasting kingdom.
fl Then shall the Bishop say, (14.)
The Lord be with you.
Answer. And with thy spirit.

tion being never administered for many centuries after
wards, in any part of the Church, without this cere
mony. But though the laying on of hands is a token that the
bishops act in this office by divine authority ; yet at
the same time they sue to heaven for the blessing they
bestow in humble acknowledgment that the precious
gifts hereby conferred are not the effect of their own
power and holiness, but of tlie abundant mercy and fa
vour of him, who is the only fountain of all goodness
and grace. Under a due sense of this, even the apos
tles themselves, when they laid their hands upon the
Samaritans, prayed that they might receive the Holy
Ghost. Acts viii. 15. And after their example do their
successors with us pray, that the person on whom they
lay their hands may "be defended with the heavenly
grace of God, and continue his for ever, and daily in
crease in his holy Spirit more and more,#until he come
unto his everlasting kingdom. Amen." Wheatly.
Having concluded the prayer for them all in general,
the bishop implores the divine protection and grace for
each one, or pair of them, in particular : that as he is
already God's professed "child" and "servant," by
the recognition wliich he hath just made of his baptismal
covenant, so " he may continue his for ever," by faith
fully keeping it: "and," far from decaying, "daily
increase in his holy Spirit," that is, in the fruits of the
Spirit, piety and virtue, " more and more ;" making
greater and quicker advances in them, as life goes on,
"until he come to." that decisive hour, when his por
tion shall be unchangable "in God's everlasting king
dom." The laying on of the hand naturally expresses good
will and good wishes in the person who doth it : and
in the present case is further intended, as we find in one
ofthe following prayers, to "certify those," to whom
it is done, " of God's favour and gracious goodness to-
Avards them :" of which goodness they will certainly
feel the effects, provided, which must always be un
derstood, that they preserve their title to his care by
a proper care of themselves. This, it must be owned,
is a truth : and we may as innocently signify it by this
sign as by any other, or as by any words to the same
purpose. Further efficacy we do not ascribe to it :
nor would have you look on bishops, as having or claim
ing a power, in any case, to confer blessings arbitra
rily on whom they please ; but only as petitioning God
for that blessing from above which he alone can give ;
yet, we justly hope, will give the rather for the pray
ers of those whom he hath placed over his people, un
less your own unworthiness prove an impediment. Not
that you are to expect, on the performance of this good
office, any sudden and sensible change in your hearts,
giving you, all at once, a remarkable strength or com
fort in piety, wliich you never felt before. But you
may reasonably promise yourselves, from going through

it with a proper disposition, greater measures, when
real occasion requires them, of such divine assistance
as will be needful for your support and orderly growth
in every virtue of a Christian life. Abp. Secker.
(11.) Now the party confirmed ought cheerfully to
hope, that this prayer will be accepted ; and, while
the bishop's hand is over his head, we ought to meditate,
that God himself will " keep' us in the shadow of his
hand," (Is. xlix. 2 ;) and that by this right it is signi
fied, that the Lord will "stretch out his hand to defend
us" against all our spiritual enemies. We have given
up ourselves to be his servants, and " the hand of the
Lord is with us," (Luke i. 66 ;) that is, his Spirit is
upon us ; and, if we keep close to him, " none can pluck
us out of his hand," (John x. 28, 29,) but we may con
tinue his for ever. Dean Comber.
(12.) The ancient practice in England seems to have
been, for the bishop to repeat the form appointed, while
his hands remained upon the head of each child, or, at
the utmost, upon the heads of as many as his hands
could reach at one time. In the late Gallican Church,
the bishop laid his hands upon as many, as could con
veniently kneel before him ; and, after he had laid his
hands upon each of them, he repeated the form pre
scribed : and it is now the custom in some dioceses of
England, for the bishop to cause the children to kneel,
either at the rails of the communion-table, or in some
wide convenient aisle of the church ; and, after laying
hands separately on each, to say the precatory bene
diction. Shepherd.
(13.) These words are different from those, which
Avere directed in Edward's first Book to be used by the
bishop, and Avhich were conformable to the prayers an
ciently used at confirmation. But as the Church had,
from the first establishment of the Book of Common
Prayer, omitted the chrism or material unction, and
as the signing with the cross in this office was laid aside
at the revisal of the book, consistency required that
the Avords, which adverted to those ceremonies, should
be changed, when tlie two corresponding ceremonies
were abolished. Our Reformers knew, that the anoint
ing with chrism, and signing with the sign of the cross,
were not specified in Scripture, nor essential to con
firmation. They might however, without subjecting
themselves to just censure from any quarter, have law
fully continued the chrism and crossing : but, by abol
ishing both these ceremonies, and retaining only what
the apostles practised, prayer and imposition of hands,
they have restored to this office its original simplicity.
Shepherd.
(14.) The imposition of hands being finished, the
bishop and congregation mutually recommend each
other to God, and return to such joint and publick de
votions as are suitable to the solemnity. The first of
these is the Lord's Prayer : a form seasonable always,
but peculiarly now ; as every petition in it will shew

376

THE ORDER OF CONFIRMATION.

^ And all kneeling down, the Bishop shall add,
Let us pray.
OUR Father, who art in Heaven, Hallowed
be thy Name ; Thy Kingdom come ; Thy
Will be done on earth, as it is in Heaven ;
Give us this day our daily bread ; And forgive
us our trespasses, as we forgive those who tres
pass against us ; And lead us not into tempta
tion ; But deliver us from evil. Amen.
^\ And these Collects.
ALMIGHTY and everlasting God, (15.)
who makest us both to will and to do those
things which are good, and acceptable unto
thy Divine Majesty ; we make our humble
supplications unto thee for these thy servants,
upon whom, after the example of thyjholy
Apostles, we have now laid our hands ; to cer
tify them, by this sign, of thy favour and gra
cious goodness towards them. Let thy Fa.
to every one who considers it. In the next place, more
especial supplications are poured forth, for the persons
particularly concerned, to him Avho alone can enable
them " both to will and to do" what is " good ;" that,
as the hand of his minister hath been laid upon them,
so "his fatherly hand may ever be over them, and lead
them in" the only way, "the knoAvledge and obedience
of his word," to " everlasting life." After this, a more
general prayer is offered up for them and the rest of the
congregation together, that God Avould " vouchsafe,"
unworthy as we all are, so " to direct and govern both
our hearts and bodies," our inclinations and actions,
(for neither will suffice Avithout the other,) "in the
ways of his laws, and in the works of his command
ments," that, "through his most mighty protection,
both here and ever, we may be preserved in body and
soul :" having the former, in his good time, raised up
from the dead, and the latter made happy, in conjunc
tion with it, to all eternity. Abp. Secker.
(15.) In this Collect the bishop prays, that what he
has done may not be an empty and insignificant sign.
And this he does with so noble a mixture of humility
and faith, as well agrees with the purest times. De
pending upon the faith and promise of God, he knows
that the graces he has now been conferring are as sure
a consequence of the office he has performed, as if he
had in himself a power to give them. But still he con
siders from whom these gifts and graces come, and
who alone can preserve and secure them ; and there
fore, under a due sense of this, he makes his humble
supplications, that, as " he has now laid his hands"
upon these people ("after the example of the apostles)
to certify them thereby of God's favour and gracious
goodness towards them ; the fatherly hand of God may
be ever over them, his holy Spirit be ever with them,
and so lead them in the knowledge and obedience of his
word, that in the end they may obtain everlasting life."
Wheatly.

therly hand, we beseech thee, ever be over
them : Let thy Holy Spirit ever be with them :
And so lead them in the knowledge and obedi
ence of thy Word, that in the end they may
obtain everlasting life, through our Lord Jesus
Christ ; who, with thee and the Holy Ghost,
liveth and reigneth ever one God, world' with
out end. Amen.
O ALMIGHTY Lord, and everlasting God,
vouchsafej we beseech thee, to direct, sanctify,
and govern both our hearts and bodies, in the
ways of thy laws, and in the works of thy com
mandments; that through thy most mighty
protection, both here and ever, we maybe pre
served in body and soul, through our Lord and
Saviour Jesus Christ. Amen.
^J Then the Bishop shall bless them, saying thus: (16.)
THE blessing of God Almighty, the Father,
It is here desired, that the hand and Spirit of God
may continue with the confirmed : the one to assist
them in the understanding, the other to help them in
the performance, of the divine will, till they come to
everlasting happiness. " The word of God" shews us
the way to heaven, " the Spirit" makes us to under
stand and obey the direction thereof : so that, if God
hear this prayer, we cannot miss of that blessed end.
Dean Comber.
(16.) These requests being thus made, it only re
mains, that all be dismissed with a solemn blessing ;
wliich will certainly abide Avith them, unless, by wilful
sin or gross negligence, they drive it away. And in
that case, they must not hope, that their baptism, or
their confirmation, or the prayers of the bishop, or the
Church, or the whole world, will do them any service.
On the contrary, every thing which they might have
been the better for, if they had made a good use of it,
they will be the Avorse for, if they make a bad one.
They do well to renew the covenant of their baptism in
confirmation : but, if they break it, they forfeit the bene
fit of it. They do well to repeat their vows in the sa
crament of the Lord's Supper : it is what all Christians
are commanded by their dying Saviour, "for the.
strengthening and refreshing of their souls :" it is what
I beg all, who are confirmed, will remember, and their
friends and ministers remind them of : the sooner they
are prepared for it, the happier ; and by stopping short,
the benefit of what preceded will be lost. But if they
are admitted to this privilege also, and live wickedly,
they do but " cat and drink their own condemnation."
So that all depends on a thoroughly honest care of their
hearts and behaviour in all respects.
Not that, with our best care, we can avoid smaller
faults. And if we intreat pardon for them in our daily
prayers, and faithfully strive against them, they will
not be imputed to us. But gross and habitual sins we
may avoid, through God's help : and if we fall into

THE ORDER OF CONFIRMATION.

377

the Son, and the Holy Ghost, be upon you,
and remain with you for ever. Amen.
them, we fall from our title to salvation at the same
time. Yet even then our case is not desperate : and let
us not make it so, by thinking it is : for, through the
grace of the Gospel, we may still repent and amend,
and then be forgiven. But I beg you to observe, that,
as continued health is vastly preferable to the happiest
recovery from sickness ; so is innocence the truest re
pentance. If Ave suffer ourselves to transgress our du
ty ; God knows whether we shall have time to repent :
God knows whether we shall have a heart to do it. At
best we shall have lost, and more than lost, the whole
time that we have been going back : whereas we have
all need to press forwards, as fast as we can. There
fore let the innocent of wilful sin preserve that treasure
with the greatest circumspection ; and the faulty return
from their errors without delay. Let the young enter
upon the way of righteousness with hearty resolution ;
and those of riper age persevere in it to the end. In a
word, let us all, of every age, seriously consider, and
faithfully practise, the obligations of religion. For
" the vows of God are" still " upon us," (Ps. lvi. 12 ;)
hoAV long soever it be since they were first made, either
by us, or for us : and it is in vain to forget what he will
assuredly remember; or hope to be safe in neglecting
what he expects us to do. But let us use proper dili-

% And there shall none be admitted to the Holy Communion,
(17.) until such time as he be confirmed, or be ready and
desirous to be confirmed. (18.)
gence ; and he will infallibly give us proper assistance,
and "confirm us" all " unto the end, that we may be
blameless in the day of our Lord Jesus Christ." 1 Cor.
i. 8. " Now unto him, who is able to keep us from falling,
and present us faultless before the presence of his glory
with exceeding joy, to the only wise God our Saviour,
be glory and majesty, dominion and power, both now
and ever. Amen." Jude 24, 25. Abp. Secker.
(17.) This is conformable to the practice of the prim
itive Church, which always ordered that Confirmation
should precede the Eucharist, unless there was extra
ordinary occasion to the contrary : such as was the
case of clinick baptism, of the absence of a bishop, or
the like : in which cases the Eucharist is allowed before
Confirmation. Wheatly.
(18.) These were added at the*Iast review, in com
pliance with the request of the Presbyterian divines,
that Confirmation might not be made so necessary to
the holy Communion, as that none should be admitted
to it, unless they had been confirmed.
By "ready" is meant that they "are arrived at a
competent age, and can say the Creed, the Lord's
Prayer, and the Te* Commandments ; and also can
answer to the other questions ofthe Church Catechism." Shepherd,

THE FORM OF

SOLEMNIZATION OF MATRIMONY.

00

IIIIIIIIWII UJI.M

^[ The laws respecting Matrimony, whether by publishing the Banns (2.) in Churches, or by
License, being different in the several States ; every Minister is left to the direction of those
Laws, in every thing that regards the civil contract between the Parties.
^f And when the Banns are published, it shall be in the following form : — I publish the Banns
of Marriage betAveen M. of  , and N. of  . If any of you know cause or just im
pediment, why these two persons should not be joined together in holy Matrimony, ye are to
declare it. [This is the first, second, or third time of asking.']
fl At the day and time appointed for Solemnisation of
Matrimony, the Persons to be married shall come into
the body of the Church, (3.) or shall be ready in some

(1.) That this holy state was instituted by God is
evident from the two first chapters in the Bible : Gen.
i. 28 ; ii. 18. 24. Whence it came to pass, that,
amongst all the descendants from our first parents, the
numerous inhabitants of the different nations in the
world, there has been some religious way of entering
into this state, in consequence and testimony of this di
vine institution. Among Christians especially, from
the very first ages of the Church, those, avIio have been
married, have been always joined together in a soleihn
manner by an ecclesiastical person. And both in the
Greek and Latin Churches offices were drawn up in the
most early times for the religious celebration of this
holy ordinance : but, being afterwards mixed Avith su
perstitious rites, our Reformers thought fit to lay them
aside, and to draw up a form more decent and grave,
and more agreeable to the usage of the primitive
Church. Wheatly.
No part of our Liturgy has been so considerably
abridged, and otherwise altered from the English _
Book, as the Form of Solemnization of Matrimony."
These alterations may be accounted for partly, from a
consideration of the numerous ecclesiastical regula
tions connected with Matrimony by the laws of Eng
land, and partly by a reference to the change which
has taken place in the public taste since the Office was
originally composed. It is further to be considered
that great diversity prevails in the laws of the differ
ent States in relation to Matrimony, and in drawing
up a form for general use, it Avas necessary to frame
it in such a way that it should not interfere Avith any
of our various civil institutions. The alterations have,
I believe, been universally approved ; and a comparison
of the Forms in the two books will be sufficient to
justify the prudence, judgment, and good taste of the
American reviewers ofthe Liturgy. t. c. b.
(2.) The word "bann" comes from the barbarous Latin
word bannum, bandum ; or from bannire, Avhich signi
fies to put out such an edict or proclamation. It came

proper house, with their friends and neighbours ; and
there standing together, the Man on the right hand, (4.)
and the Woman onthe. left, the Minister shall say, (5.)
into use about the seventh or eighth century, when the
Latin tongue was vitiated by the intermixture of a
number of Gothick, Teutonick, and Gaulish words.
For we find the use of it in the Capitulars of Charles the
Great, in the year of our Lord 802. " Bannimus fir-
miter, ut nemo amplius faciat," &c. " We publish it
as a ban, that no one hereafter," &c. Dr. Nicholls.
(3.) Partly that the office may be performed in a visi
ble place ; and partly in imitation of antiquity ; for in
the ancient church marriages were solemnized in this
place. Dr. Nicholls.
And since God himself doth join those, that are law
fully married, certainly the liouse of God is the fittest
place, wherein to make this religious covenant. And
therefore by the ancient canons of this Church the cele
bration of matrimony in taverns, or other unhalloAved
places, is expressly forbidden. And the office is com
manded to be performed in the church, not only to pre
vent all clandestine marriages, but also that the sacred-
ness of the place may strike the greater reverence into
the minds of the married couple, while they remember
they make this holy vow in the place of God's peculiar
presence. Wheatiy.
(4.) Because the right hand is the most honourable
place ; which is therefore, both by the Latin and Greek
and all Christian Churches, assigned to the man, as
being head of the wife. The Jews are the only per
sons that, I ever heard, acted otherwise, who place the
woman on the right hand of her husband, in allusion to
that expression in the forty-fifth Psalm, " At thy right
hand did stand the queen in a vesture of gold," &£.
Wheatly.
(5.) To prevent that vain and loose mirth, which is
too frequent at these solemnities, the office is begun
with a grave and awful preface, which represents the
action, we are about, to be of so divine an original, of
so high a nature, and of such infinite concernment to all
mankind, that they are not only vain and imprudent,
but even void of shame, who will not lay aside their

SOLEMNIZATION OF MATRIMONY.

379

DEARLY beloved, we are gathered togeth
er here in the sight of God, and in the face of
this company, to join together this Man and
this Woman in holy Matrimony; which is
commended of Saint Paul to be honourable
among all men ; and therefore is not by any
to be entered into unadvisedly or lightly ; but
reverently, discreetly, advisedly, soberly, and in
the fear of God. Into this holy estate, these
two persons present come now to be joined.
If any man can show just cause, why they may
not lawfully be joined together, let him now
speak, or else hereafter forever hold his peace.
5f And also speaking unto the Persons who are to be mar
ried, (6.) he shall say,
I REQUIRE and charge you both (as ye
levity, and be composed, upon so serious and solemn oc
casion. And to prevent any misfortune, which the two
parties might rashly, or perhaps inconsiderately, run
into by means of their marriage, the niiniHter charges
the congregation, "If they know any just cause, why
they may not lawfully be joined together, they do now
declare it," before this holy bond be tied ; since after
wards their discovery of it will tend perhaps more to the
prejudice than to the relief of the parties. Wheatly.
(6.) Though others are first called upon to discover
the impediments, if any such be known, as being most
likely to reveal them ; yet the parties themselves are
charged, in the next place, as being most concerned to
declare them. Since, should there afterwards appear
any just impediment to their marriage, they must either
necessarily live together in a perpetual sin, or be sepa
rated for ever by an eternal divorce. Wheatly.
(7.) The impediments being removed, we proceed to
the marriage itself, wliich being a solemn compact, we
first " ask the mutual consent of the parties," because
consent of the persons is so essential, that the marriage
is not good without it : hence Rebekah's friends asked
her consent. Gen. xxiv. 58. And in the firmest kind
of matrimony among the Romans the parties did mu
tually ask this of each other, and amongst all Christ
ians the priest in God's stead puts this question, that
the declaration may be made as to God himself.
Dean Comber.
The man therefore is asked, " Whether he will have
this woman to his wedded wife ;" and the woman,
"Whether she will have this man to her wedded hus
band, to live together after God's ordinance in the holy
estate of matrimony." And that they may the better
know what are the conditions of this state, the minis
ter enumerates the duties which each of them by this
covenant will be bound to perform.
The man, for instance, is obliged, in the first place,
to "love" his wife, which is the principal duty re
quired by St. Paul, (Eph. v. 25 ;) and is here men
tioned first, because, if the man hath this affection, he
will perform with delight all the other duties ; it being
no burden to do good offices to those whom Ave heartily

will answer at the dreadful day of judgment,
when the secrets of all hearts shall be disclosed)
that if either of you know any impediment,
why ye may not be lawfully joined together in
Matrimony, ye do now confess it : For be ye
well assured, that if any persons are joined to-.
gether otherwise than as God's word doth al
low, their marriage is not lawful.
^[ The Minister, if he shall have reason to doubt of the
lawfulness of the proposed Marriage, may demand
sufficient surety for his indemnification ; but if no im
pediment shall be alleged, or suspected, (7.) the Minis
ter shall say to the Man,
M WILT thou have this Woman to thy
wedded Wife, to live together after God's or
dinance, in the holy estate of Matrimony ?
Wilt thou love her, comfort her, honour, and
and sincerely love. 2. He must " comfort her," which
is the same that St. Paul expresses by " cherishing,"
(Eph. v. 29 ;) and implies here, that the husband must
support his wife under all the infirmities and sorrows,
to which the tenderness of her sex often makes her
liable* 3. He is to "honour" her, which is also di
rectly commanded by St. Peter, (1 Pet. iii. 7 ;) for
though the wife, as he says, be the " weaker vessel,"
yet she must not be despised for those unavoidable weak
nesses, which God has been pleased to annex to her
constitution, but rather respected for her usefulness to
the man's comfortable being. 4. He must "keep her
in sickness and health," which in St. Paul's phrase is
to "nourish," (Eph. v. 29,) or to afford her all neces
saries in every condition. Lastly, he must consent to
be faithful to her, and " forsaking all other, keep him
self only to her so long as they both shall live," (Mai.
ii. 15, 16 ; 1 Cor. vii. 10 ;) which is added to prevent
those three mischievous and fatal destroyers of mar
riage, adultery, polygamy, and divorce.
There is no difference in the duties, nor consequently
in the terms of the covenant between a man and his
wife ; except that the woman is obliged to "obey" and
" serve" her husband. Nor is this a difference of our
own devising, but is expressly ordered by God him
self, who, in those places of Scripture where he enjoins
husbands to love their wives, commands the wives to
be " subject" and " obedient" to their husbands. Eph.
5 ; 1 Pet. iii. 1. 5.

. 22. 24 ; Col. ui

18; Tit. ii.

The rules also of society make it necessary ; for equali
ty, saith St. Chrysostom, breeds contention, and one
of the two must be superior, or else both Avould strive
perpetually for the dominion. Wherefore the laws of
God,^and the wisdom of all nations, have given the
superiority to the husband. Wheatly.
(8.) The whole matter being thus proposed to each
party, they should each of them seriously weigh and
consider it. And if they like this state of life, and the
duties annexed to it ; if they neither of them have any
objection against the person of the other, but are per
suaded they can each of them love the other, and that
for ever, in all conditions of life ; let each of them an-
56

380keep her, in sickness and in health ; and for
saking all others, keep thee only unto her, so
long as ye both shall live ?
5f The Man shall answer,
I will. (8.)
5} Then shall the Minister say unto the Woman,
N. WILT thou have this man to thy wed
ded Husband, to live together after God's or
dinance, in the holy estate of Matrimony ?
Wilt thou obey him, and serve him, love,
honour, and keep him, in sickness and in
health ; and forsaking all others, keep thee
only unto him, so long as ye both shall live ?
5} The Woman shall answer,
I will.
swer as the Church directs them, " I will ;" which are
the proper words that oblige in compacts, but which
can never lay a more solemn obligation than when they
are pronounced upon this occasion. For if we start
back after speaking them here, we shall have as many
witnesses of the falsehood, as there are persons present
at the solemnity, namely, God and his angels, the min
ister and the congregation : and therefore in regard to
so venerable an assembly, let them here be pronounc
ed with all deliberate gravity, and for ever made good
with all possible sincerity. Wheatly.
(9.) The next thing in the solemnization is, "the
mutual stipulation," or the covenant they make with
one another, which is introduced with two very signifi
cant rites : first, " The father's giving the woman in
marriage," (Luke xvii. 27 ; 1 Cor. vii. 38 ;) which
custom was used amongst the Romans and the Christ'-
ians in all ages. Secondly follows the "joining of
hands," which all the world over is a ceremony signi
fying the contracting of friendship and making of cov
enants, (Prov. xi. 21 ; 2 Kings x. 15;) andhathever
been used in the covenant of marriage. Tobit. vii. 13.
The father delivers her up to the priest as it were to
commit her to God's disposal, and he in God's presence
joins their "right hands," because the right hand is
generally used in plighting our troth, and engaging
our faitli to any person ; and having thus delivered
them into each other's hands and power, (1 Cor. vii. 4,)
the priest, while they thus give each other their hands,
causeth them to make the mutual stipulation, or solemn
engagement and vow to each other : lie asked the par
ties consent before, and then in words of the future
tense they promised they would have this person in
marriage, but that is no more than "espousals," which
of old was a different office from this of matrimony,
and done some weeks or months before ; but because
some cast off their spouses, before the marriage was
completed, the Church hath now put the espousals and
marriage both into one office, only there they say, " I
will;" and here, "I do take," &c. Dean Comber.
(10.) This old English expression answers exactly
to the Latin, " fidem dare," to promise faithfully : this
was thc old usual form of speaking in stipulations and

SOLEMNIZATION OF MATRIMONY.

5f Then shall the Minister say, (9.)
Who giveth this Woman to be married to
this Man ?
5[ Then shall they give their Troth to each other (10.) in
this Manner :
5| The Minister receiving the Woman at her Father's o,'
Fiiend's hands, (11.) shall cause the Man with his
Right Hand (12.) to take the Woman by her Right
Hand, and to say after him as followeth : (13.)
I M. take thee N. to my wedded Wife, to
have and to hold, from this day forward, for
better for worse, for richer for poorer, in sick
ness and in health, to love and to cherish, till
death us do part, according to God's holy
ordinance ; and thereto I plight thee my
Troth. (14.)
making bargains. So that when the Church requires
of the persons to be married, that they shall give each
other their troth ; her meaning is, that they shall make
a solemn assurance to each other, that they design to
be husband and wife, and to live together in a faithful
discharge of those rules and obligations, which God's
law requires in that state. Dr. Nicholls.
(11.) The true reason, Avhy the father gives away
his daughter, probably is, because, in ancient times,
the authority of a father was almost despotick. The
children were considered as his property. When any
other person gives her away, he is supposed to be de
puted by the father, or to act with his permission. At
present the ceremony shews the father's consent ; and
that the authority, which he before possessed, he now
resigns to the husband. Shepherd.
(12.) The joining of hands naturally signifies con
tracting a friendship, and making a covenant, as ob
served before ; and the right hand especially Avas es
teemed so sacred, that Cicero calls it the " witness of
our faith :" and therefore, the joining of these being
used in all covenants, no Avonder it should be observed
in the solemn one of marriage. Accordingly we find
it has been used, upon this occasion, by Heathens, Jews,
and Christians in all ages. Wheatly.
In both the ancient and modern offices of the Eastern
and Western churches, the priest is directed to join the
hands of the man and woman, that each may confirm
the covenant to the other. Shepherd.
(13.) The declaration of the consent of the parties,
already given, may be considered as a form of espous
als ; but the mutual stipulation, which each is to repeat
with their own lips, is the most essential part of the
marriage ceremony.
As a form of contract, the mutual stipulation pre
scribed by our Church is explicit and full. It compre
hends whatever is essential to any contract. What
adds to its beauty and excellence, is its plainness and
simplicity. The sense is so clear, that it cannot be
mistaken by the most ordinary capacity. Shepherd.
(14.) Or, as the woman says, " I give thee my troth:"
that is, for the performance of all that has been said,
they, each of them, lay their faith or truth to pledge : as

SOLEMNIZATION
51 Then shall they loose their Hands, and the Woman
with her Right Hand taking the Man by his Right
Hand, shall likewise say after the Minister,
I N. take thee M. to my wedded Husband,
to have and to hold, from this day forward, for
better for worse, for richer for poorer, in sick
ness and in health, to love, cherish, and to obey,
till death us do part, according to God's holy
ordinance ; and thereto I give thee my Troth.
5f Then shall they again loose their Hands ; and the Man
shall give unto tlie Woman a Ring. (15.) And the Min
ister taking the Ring shall deliver it unto the Man, to
put it upon the fourth finger ofthe Woman's Left Hand.
And the Man holding the Ring there, and taught by the
Minister, shall say,
With this Ring I thee wed, (16.) and with
all my worldiy goods I thee endow : (17.) In
the name of the Father, and of the Son, and of
the Holy Ghost. (18.) Amen.
5| Then the Man leaving the Ring upon the fourth Finger
qf the Woman's Left Hand, the minister shall say,
Let us pray. (19.)
much as if they had said, If I perforin not the covenant I
have made, let me forfeit my credit, and never be count
ed just, or honest, or faithful any more. And there
fore they ought well to consider this vow, before they
make it ; and beware, that they never brake it.
Dean Comber, Wheatly.
(15.) Besides the pledge of our truth, there is a visi
ble pledge also, namely, "the ring," which being an
ciently the seal by which all orders were signed, and all
choice things secured, the delivery of this was a sign,
that the party to whom it was given was admitted into
the nearest friendship and the highest trust, so as to be
invested with our authority and allowed to manage our
treasure and other concerns, (Gen. xii. 42 ;) and hence
it- came to be a token of love, (Luke xv. 22 ;) and was
used in matrimony not only among the Jews and Gen
tiles, but the Christians also, who, in Clemens Alexan-
drinus's time, gave their spouse a ring to declare her
worthy of the government of the family, and thus it
hath been used ever since. And we may observe, the
matter, of which this ring is made, is gold, to signify
how noble and durable our affection is : the form is
round, to imply that our respect shall never have an
end : the place of it is on the fourth finger of the left
hand, where the ancients thought was a vein which
came directly from the heart, and where it may be al
ways in view : and being a finger least used, where it
may be least subject to be worn out. But the main end
is to be a visible and lasting token and remembrance of
this covenant, Avhich must never be forgotten ; and if in
ordinary bargains we have some lasting thing delivered
as an earnest or pledge and memorial, much more is it
needful here : and to scruple a thing so prudent and well
designed, so anciently and universally used, does not de
serve our serious confutation. Dean Comber.
The ring is by positive institution " a token and
pledge of the covenant made" by the parties contract-

OF MATRIMONY. 381
Our Father, who art in Heaven, , Hallowed
be thy Name ; Thy Kingdom come ; Thy
Will be done on Earth, as it is in Heaven ;
Give us this day our daily bread ; And forgive
us our trespasses, as we forgive those who tres
pass against us ; And lead us not into tempta
tion ; But deliver us from evil. Amen.
O ETERNAL God, Creator and Preserver
of all mankind, giver of all spiritual grace, the
author of everlasting life ; send thy blessing
upon these thy servants, this man and this wo
man, whom we bless in thy name; that as
Isaac and Rebekah lived faithfully together, so
that these persons may surely perforin and
keep the vow and covenant betwixt them made,
(whereof this Ring given and received is a token
and pledge) and may ever remain in perfect
love and peace together, and live according
to thy laws, through Jesus Christ our Lord.
Amen.
ing marriage : and as it is a permanent monument of
the vows and promises then reciprocally made, so it
ought to be a perpetual monitor, that these vows be re
ligiously observed, and these promises faithfully per
formed. Shepherd.
(16.) Wken the ring is delivered, the husband sjieaks
to his wife, declaring the general meaning of this signifi
cant token, " with this ring I thee wed," that is, this is a
pledge of that covenant of matrimony which I just now
make with thee. Dean Comber.
(17.) These words promise a maintenance suited to
the man's quality, or a participation of his fortune and
estate. Wherever he is master, she is mistress. The
Avife is to have all things in common with her husband,
except the power of alienating his estate. Shepherd.
(18.) This is a solemn ratification ofthe engagement :
and he that has made it should remember, that every
Avilful violation of the covenant is an act of injustice
done to the woman, and an offence committed against
the Almighty. Dean Comber, Shepherd.
(19.) The introduction to the benedictory prayer is
copied from the form in the manuel of Sarum, and other
of the sentiments are borrowed from the Roman ritual :
but instead of a blessing on the ring, wliich is prescrib
ed in these offices, we are directed to implore a blessing
on the parties which have contracted marriage : beseech
ing God that they may be enabled surely to perform the
vow and covenant betwixt them made, whereof the ring
given and received is a token and pledge, and may ever
remain in perfect loA-e and peace together, and live ac
cording to God's holy laws.
As an example of matrimonial fidelity our form speci
fies Isaac and Rebekah, who were probably selected for
this reason. Isaac is the only Patriarch who had not a
plurality of wives. He lived with Rebekah according to
the divine ordinance in the primitive institution of mar
riage. The Greek offices enumerate Abraham and Sa-

382

SOLEMNIZATION OF MATRIMONY.

•I Then shall the Minister join their Right Hands (20.)
together, and say,
Those whom God hath joined together, let
no man put asunder.
5f Then shall the Minister speak unto the Company :
FORASMUCH as M. andiV. have consent
ed together in holy Wedlock, and have wit
nessed the same before God and this company,
and thereto have given and pledged their
Troth, each to the other, and have declared
the same by giving and receiving a Ring, and
rah, Jacob and Rachel, Moses and Zipporah, and others :
but in the Roman ritual no particular instance of con
jugal fidelity is either mentioned or alluded to.
Dean Comber, Shepherd.
(20.) The covenant being thus made, and a blessing
begged on it, the next thing is, "the Church's ratifica
tion" thereof in the name of God, who, being the su
preme Lord, ought to confirm his servants' marriages :
and this is done, first by declaring the authority upon
which this covenant is founded, namely, upon the divine
authority ; for the rite is of God's own instituting, the
vow hath been made in his presence, and promise made
to him and in his name, wherefore God hath joined those
who are thus married ; and we declare in our Saviour's
words, (Matt, xix 6.) " Those whom God hath joined
together, no man may put asunder." Secondly, the priest
publisheth the marriage covenant, by repeating the
manner in which it was made, by mutual "consent"
declared, and by a solemn vow made "in the presence
of God" and the " congregation," by plighting their
troth " and giving a ring" as the visible and lasting
pledge thereof, as well as "by joining hands :" there
fore he now sets God's seal to this holy and religious

by joining hands; I pronounce, that they are
man and wife ; in the name of the Father, and
of the Son, and of the Holy Ghost. Amen.
5[ And the Minister shall add this Blessing.
GOD the Father, God the Son, God the Ho
ly Ghost, bless, preserve, and keep you : The
Lord mercifully with his favour look upon
you, and fill you with all spiritual benediction
and grace ; that ye may so live together in this
life, that in the world to come ye may have life
everlasting. Amen.
compact to make it perfect and complete, "pronouncing
them to be man and wife together, In the name of the
Father, of the Son, and of the Holy Ghost, Amen."
That is-, they are joined rightly, according to the Christ
ian rules, and by God's own authority, "so that the union
is sacred, and inviolable. Thirdly, this part is concluded
with a solemn benediction ; for being made by the di
vine authority and direction; the institution being his,
and he being authorizer of, and witness to, the marriage,
the priest may without scruple pronounce God's bless
ing on the parties, mentioning the whole Trinity in
whose name the vow was made, and desiring God to
bless them with all good things, " to preserve and keep
them" from all evil, praying that he will be kind and
"favourable" to them, giving them such "grace," that
they may "live" so lovingly andholily together " in
this life," that, when they come into that world where
they neither marry nor are given in marriage, "they
maybe both" made happy, and meet " in everlasting
life, Amen." This is the priest's blessing, which is so
comprehensive and so effectual, that the whole office was
anciently called, " The blessing of the priest," which
happily concludes this part. Dean Comber.

THE ORDER OF

THE VISITATION OF THE SICK.

(10

5j Wlien any personis sick, notice shall be given thereof to
the Minister of the Parish ; who, coming into the sick
Person's House, shall say, (2.)
PEACE be to this House, and to all that
dwell in it.
( 1 .) In so uncertain a world, where sickness sometimes
interrupts the very joys of marriage, it is no wonder
that this sad office should be placed next to matrimony :
for all people in all conditions, of all ages and sexes, are
subject to diseases continually : so that when any per
son falls sick, those that are in health must " remem
ber them, as being themselves also in the body," (Heb.
xiii. 3,) and liable to the same calamities ; and all
Christians are commanded to visit their neighbours in
this estate, and are promised they shall be rewarded by
God for so doing. Psal. xii. 1, 2 ; Matt. xxv. 34. 36 ;
James i. 27 ; Ecclus. vii. 35. And in the primitive
times they were famous for this piece of charity. But
it is especially the duty of the Clergy, " to visit the
sick," a duty instituted and enjoined by God himself;
" Is any sick among you ? let him call for the elders of
the Church, and let them pray over him, anointing him
with oil in the name of the Lord ; and the prayer of
faith shall save the sick, and the Lord shall raise him,
up, and if he hath committed sins, they shall be forgiven
him." James v. 14, 15. In which words (being the
original and foundation of this office) we may note, first,
that the duty is enjoined by divine authority, and there
fore it is not barely a point of civility, but an act of re-
ligioii, and a necessary duty wliich God requires from
us. Secondly, The time to perform it is, " when any
are sick among us ;" for then the parties have most
need of comfort, advice, and prayers, to support them
and procure help for them, as also to prepare them for
their last and great account ; and then these religious
exercises will do us most good, because sickness em
bitters the world and endears heaven to us, making us
pray devoutly, and hearken willingly to holy advice ;
so that this happy opportunity must not be lpst : nor
may it be deferred till the sick persons be very weak
and nigh to death, for then they are incapable either to
join in the office, or to receive the main benefits thereof ;
and the word in St. James is, "if any be infirm," (ver.
14 ;) to note, this should be done in the beginning of
sickness, and not put off till the physicians give men
over. Thirdly, As to the manner of performing this
duty ; 1. The sick man (or his friends) must " send for
thc priest," who else may either not know of his sick
ness, or when it may be seasonable to visit; and if he

5J When he cometh into the sick Man's presence, he shall
say, kneeling down,
REMEMBER not, Lord, our iniquities,
nor the iniquities of our forefathers ; Spare us,
good Lord, spare thy people, whom thou hast
come unsentfor, it is more than he is obliged to do : but
yet it is an act of great charity, because God requires
the elders ofthe Church shall do this duty. The sick
man must pray for himself, (ver. 13;) and his neigh
bours may pray with him and for him, (ver. 16 ;) but
neither of these sufficeth, he must send for the minister
besides, who, now the Church is settled, lives not far
from him, and he is most able to give counsel, and most
likely to prevail, because God requires him to perform
this office, which is described in St. James, 1. By
" praying over him," that is, beside him in the liouse
where he lies sick. And since God enjoins prayers
shall be made, and doth not prescribe the form ; as all
other churches have made proper forms, so hath ours
also composed this, which is the most full and useful office
on this occasion extant in the world. 2. In St. James's
time, and as long as the miraculous giftof healing contin
ued, they " anointed the sick with oil also in the name of
Jesus," not to convey any grace to the soul, (as the Pa
pists noAV pretend to do by their extreme unction, lately
made a sacrament,) but to work a miraculous cure
which was the usual effect in those ages. But the
power and gift being now ceased, the reformed church
es left off the oil, which was the sign, because the thing
signified was now taken away. But yet we retain all
the substantial parts of this office. 3. Here are by St.
James set down " the benefits" wliich may be obtained
by it, which are annexed to the "prayer of faith," the
part which was not ceremonial, and which continues
still as the benefits also shall do, namely, This shall be
a means "to save the sick;" and more particularly,
1. " The Lord shall raise him up," that is, if God see
that health be good for him, the devout performing of
this office shall contribute to his recovery : or, 2. Hoav-
ever (because men are mortal and must die at some
time) it shall be a means "to procure forgiveness" of
the sins he "hath committed." Wherefore as we love
our friends, or our own souls, all care must be taken
that this necessary and profitable office be not neglected.
Dean Comber.
(2.) When the priest enters tbe sick man's liouse, he
salutes all that are in it, Avith that phrase which our
Lord ordered his disciples to use when they went to
cure both souls and bodies, (Luke x. 5,) "Peace be to

384

THE VISITATION OF THE SICK.

redeemed with thy most precious blood ; and
be not angry with us for ever.
Answer. Spare us, good Lord.
5J Then the Minister shall say,
Let us pray.
Lord, have mercy upon us. (3.)
Christ have mercy upon us.
Lord, have mercy upon us.
OUR Father, who art in Heaven, Hallowed
be thy Name ; Thy Kingdom come ; Thy Will
be done on earth, as it is in Heaven ; Give us
this day our daily bread ; And forgive us our
trespasses, as we forgive those who trespass
against us ; And lead us not into temptation ;
But deliver us from evil. Amen.
Minister. O Lord, save thy servant ;
Answer. Who putteth his trust in thee.
Minister. Send him help from thy holy
place ;
Answer. And evermore mightily defend
him.
this liouse ;" which is a pious wish, for the health and
prosperity of all "that dwell in it," and Christ hath
promised it shall have its effect, and prove a real bless
ing. And because the litany is the proper office for
averting evil, all of it should be used here, only in
consideration of the parties' weakness, one petition is
taken out of it, wherein we beg of God (who for our
sins lays sickness on us) "not to remember our iniqui
ties, nor those of our forefathers," which we have made
ours by imitating them : but to "spare us" even from
temporal judgments, because Christ hath "redeemed us
with his precious blood :" however we intreat him to
deliver us from eternal death, and "not to be angry
with us for ever." To which all that are present, as
suffering, or deserving to suffer, say, " Spare us, good
Lord." And as all those who came to Jesus of old
to be healed, used to cry, "Lord, have mercy on us,"
so do we here on the like occasion supplicate the whole
Trinity for mercy, in that ancient form, called the
lesser litany. Dean Comber.
(3.) This seems to be the proper petition for misera
ble persons : for those sick and distressed creatures,
that came to Jesus for help, did generally address them
selves to him in these words. "Have mercy on us"
was the prayer of the two blind men, (Matt. xx. 30 ;
ix. 27 :) and the woman of Canaan, with the father of
the lunatick, used the same supplication, (Matt. xv.
22 ; xvii. 15 :) and since it prevailed with our Lord in
his humiliation to pity, heal, and help those avIio used
it there ; we may with more comfort send it up to him
now in his exaltation. The Avhole Catholick Church
hath ever esteemed it very fit for this purpose, in that
it is so early found in the Western, and so often re
peated in the Eastern offices for the sick. Dean Comber.

Minister. Let the enemy have no advantage
of him ;
Answer. Nor the wicked approach to hurt
him. Minister. Be unto him, O Lord, a strong
tower. Answer. From the face of his enemy.
Minister. O Lord, hear our prayer ;
Answer. And let our cry come unto thee.
Minister.
O LORD, look down (4.) from heaven, be
hold, visit, and relieve this thy servant. Look
upon him with the eyes of thy mercy ; give
him comfort and sure confidence in thee ; de
fend him from the danger of the enemy ; (5.)
and keep him in perpetual peace and safety,
through Jesus Christ our Lord. Amen.
HEAR us, Almighty and most merciful
God and Saviour : Extend thy accustomed
goodness to this thy servant, who is grieved
with sickness. Sanctify, we beseech thee, (6.)
(4.) That, which hath been more briefly desired in
the responses, is now collected into two larger prayers.
thence rightly called Collects. The first of wliich is
for support under the affliction : the second, either for
removing the affliction, or however for sanctifying it.
Dean Comber.
The last of these prayers was shorter before the last
revieAv. It then contained instances borrowed from
the Roman offices ; which, being examples of miracu
lous cures, such as are not now to be expected, were
prudently left out, and supplied with some other more
suitable petitions. Dean Comber, Wheatly.
(5.) Faith and confidence in God is the only shield
to secure the sick man from Satan's darts. Eph. vi. 16.
And if this fail not, (Luke xxii. 32,) though he may
be tempted and assaulted, he shall not be overcome.
There is " danger" that this " enemy" may now tempt
him, if he have lived carelessly, to despair ; if piously,
to presumption ; if he be weak, to impatience ; if he be
wavering, to unbelief ; if he be worldly, by unwilling
ness to die ; if he be secure, to defer his repentance :
but we pray that God will preserve him from " the dan
ger," and mischief of consenting to any of these teinpta-.
tions, and make hiin trust firmly in his mercy, and see
clearly his own unAVorthiness ; bear patiently what he
hath so justly deserved ; hold fast his good principles,
and be very willing to die if God pleaseth, and very
diligent while he lives to repent sincerely ; so shall he
be " kept perpetually" in " peace and safety," his mind
shall be in quiet, and his outward condition safe ; this
therefore we beg "through Jesus Christ our Lord.
Amen." Dean Comber.
(6.) The sufferer and his weaker friends may per
haps only desire present case and restoration to health ;
but since health itself AA'ould not be a mercv, till the

THE VISITATION
this thy Fatherly correction to him ; that the
sense of his weakness may add strength to his
faith, and seriousness to his repentance : That
if it shall be thy good pleasure to restore him
to his former health, he may lead the residue
of his life in thy fear, and to thy glory : Or
else give him grace so to take thy visitation,
that after this painful life ended, he may dwell
with thee in life everlasting, through Jesus
Christ our Lord. Amen.
5f Then shall the Minister exhort the sick Person (7.)
after this Form, or other like : (8.)
DEARLY beloved, know this, that Al
mighty God is the Lord of life and death, and
of all things to them pertaining ; as youth,
strength, health, age, weakness, and sickness.
Wherefore, whatsoever your sickness be,
know you certainly that it is God's visitation.
And for what cause soever this sickness be
sent unto you ; whether it be to try your pa
tience for the example of others, and that your
faith may be found, in the day of the Lord,
laudable, glorious, and honourable, to the in
crease of glory and endless felicity ; or else it
be sent unto you to correct and amend in you
correction had effected that good end for which God
sent it, we first pray, That he will " sanctify it to him,"
so as it may make him penitent and devout, humble and
holy ; for wc know it is not the stroke of an enemy de
signing present destruction, but a " fatherly correc
tion," for he hath time given him, and is yet sensible
of his condition ; Ave pray therefore "that the sense of
his weakness" and extreme danger may make him take
faster hold of God's mercy, (so absolutely necessary
now,) and "add strength to his faith, and seriousness
to his repentance," that he may perform it thoroughly
and sincerely now, since this may be the last opportuni
ty that ever he will have to judge himself before he
come to God's judgment-seat ; or if he have a longer
time, this sickness cannot end well, whether it be in
life or death, 'without this unfeigned repentance. Dean Comber.
(7.) It is a part of a minister's office to exhort, as
well as to pray for his people, and that not only in time
of health, but also in sickness ; (1 Thess. v. 14 ; 2 Tim.
iv. 2 :) for then they stand in most need of directions,
and are then most likely to follow wholesome advice.
The Church therefore, being unwilling to lose so like
ly an opportunity of doing good, when the sufferings of
the patient make him tender and tractable, hath drawn
up a proper and pious exhortation, to improve that hap
py temper for his soul's salvation. The form here pre
scribed exactly agrees with the heads of exhortation,
which the priest was ordered to use to the sick by an
ancient council above eight hundred years ago. It con-

OF THE SICK. 385
whatsoever doth offend the eyes of your heaven
ly Father ; know you certainly, that if you
truly repent you of your sins, and bear your
sickness patiently, trusting in God's mercy, for
his dear Son Jesus Christ's sake, and render
unto him humble thanks for his Fatherly visi
tation, submitting yourself wholly unto his
will, it shall turn to your profit, and help you
forward in the right way that leadeth unto
everlasting life.
5j If the Person visited be very sick, then the Minister
may end his Exhortation in this Place, or else proceed .-
TAKE therefore in good part the chastise
ment of the Lord : For, as Saint Paul saith in
the twelfth chapter to the Hebrews, Whom
the Lord loveth he chasteneth, and scourgeth
every son whom he receiveth. If ye endure
chastening, God dealeth with you as with
sons : For what son is he whom the Father
chasteneth not ? But if ye be without chastise
ment, whereof all are partakers, then are ye
bastards, and not sons. Furthermore, we have
had fathers of our flesh, which corrected us,
and we gave them reverence : Shall we not
much rather be in subjection unto the Father
sists first of " instructions," concerning the author of
afflictions, the ends for which they are sent, the man
ner how we are to bear them, and the benefits of im
proving them. And here, " if the person be very sick,
the curate may end his exhortation."
But if his distemper will alloAV him to proceed, the
minister is to admonish and stir him up to the practice
of those virtues which are now especially needful : such
as, in the first place, is " patience ;" since, till his mind
is made calm, it is in vain to press him either to faith
or repentance. For which reason this second part of
the exhortation we are speaking of endeavours to cheer
up the spirits of the sick, by proper arguments, pre
cepts, and examples.
And now, being in hopes that his mind is composed,
the minister proceeds to give him such ad vice as is proper
for one that is preparing for death. And since at his
baptism he made a solemn vow to God, which he
promised to keep all the days of his life ; it is fit he
should examine, now the end of his life may probably
draw near, how he has performed and discharged that
promise. And because one part of his vow was, " to
believe all the articles of the Christian faith," therefore
the priest particularly inquires into the sick man's be
lief. For to doubt of, or deny any of these articles, is
to forsake the faith into which he was baptized.
Wheatit.
(8.) The prayers are all prescribed : but the exhor
tation is left arbitrary to the discretion of the priest,
who can hardly be thought to make a better. Bp. Sparrow.

386 of Spirits, and live ? For they verily for a few
days chastened us after their own pleasure;
but he for our profit, that we might be partakers
of his holiness. These words, good brother,
are written in holy Scripture, for our comfort
and instruction ; that we should patiently, and
with thanksgiving, bear our heavenly Father's
correction, whensoever, by any manner of ad
versity, it shall please his gracious goodness to
visit us. And there should be no greater com
fort to Christian persons, than to be made like
ijnto Christ, by suffering patiently adversities,
troubles, and sickness. For he himself went
not up to joy, but first he suffered pain : He
entered not into his glory before he was cru
cified. So truly our way to eternal joy, is to
suffer here with Christ ; and our door to enter
into eternal life, is gladly to die with Christ ;
that we may rise again from death, and dwell
with him in everlasting life. Now, therefore,
taking your sickness, which is thus profitable
for you, patiently, I exhort you in the name of
God to remember the profession which you
made unto God in your Baptism. And foras
much as after this life there is an account to be
given unto the righteous Judge, by whom all
must be judged, without respect of persons ; I
require you to examine yourself, and your es
tate both toward God and man ; so that, ac
cusing and condemning yourself for your own
•faults, you may find mercy at our heavenly
(9.) This examination concerning the faith of the
person, whether it be Christian, is very necessary : for,
if that be wrong, all is wrong. Christian religion con
sists in these two : a right faith, and a righteous life :
and as a right faith without a righteous life will not
save, so neither will a righteous life, without a right be
lief. He that hath said, " Do this, and live," hath
said, " Believe, and live :" and how can we think him
safe, that lives indeed justly, but blasphemes impious
ly ? This then is a principal interrogatory, or ques
tion to be put to the sick person, whether he believes as
a Christian ought to do ? And this the minister does by
rehearsing to him the Creed. And there can be no
better rule to try it by : for whatsoever was prefigu
red in the patriarchs, or taught in the Scriptures, or
foretold by the prophets, concerning God the Father,
Son, and Holy Ghost, is all briefly contained in the
Apostles' Creed. The ancient fathers say, "This
Creed is the touchstone to try true faith from false ; the
rule of faith, contrary to which no man may teach or
believe." "This the Catholick Church received from
the apostles. Holding this rule, we shall be able to
convince all hereticks whatsoever, that they departed
from the truth." Bp. Sparroxv.

THE VISITATION OF THE SICK.

Father's hand for Christ's sake, and not be ac
cused and condemned in that fearful judgment.
Therefore I shall rehearse to you the articles
of our Faith ; that you may know whether
you do believe as a Christian man should, or
no.
5f Here the Minister shall, rehearse the Articles qf the
Faith, (9.) saying thus :
DOST thou believe in God the Father Al
mighty, Maker of heaven and earth ?
And in Jesus Christ his only begotten Son
our Lord ? And that he was conceived by the
Holy Ghost, born of the Virgin Mary ; that
he suffered under Pontius Pilate, was crucified,
dead, and buried ; that he went down into
hell, and also did rise again the third day ;
that he ascended into heaven, and sitteth on
the right hand of God the Father Almighty ;
and from thence shall come again at the end
of the world, to judge the quick and the dead ?
And dost thou believe in the Holy Ghost ;
The holy Catholick Church ; The Commun
ion of Saints ; The Remission of sins ; The
Resurrection of the flesh ; and everlasting life
after death ?
5f The sick Person shall answer,
All this I steadfastly believe.
5f Then shall the Minister examine, whether he repent
him truly of his sins, (10.) and be in charity with aU
the world; (11.) exhorting him to forgive, from the
bottom of his heart, all persons that have offended him;
.(10.) The first direction given (which was added at
the last review) is, that the " minister shall examine
whether he repent him truly of his sins." For it is
very certain that all have sinned, (Rom. iii. 23 ;) and
consequently that all have need of repentance : and
therefore before the minister can give the sick man com
fort upon any good grounds, it is fit that he should be
satisfied of the truth of his repentance. Wheatly.
And if he find the sick person hath examined slightly,
or is not very sensible of the number, nature, and de
sert of his sins, not heartily grieved for them, or not
steadfastly resolved (if he recover) to amend his life :
the priest must impartially tell him the danger of dying
in that impenitent state, and labour to bring him to re
pentance noAV, or else he must perish for ever. God's
minister must not fear any man's anger, or destroy him
by concealing this necessary though unpleasing truth
from him : and every man ought to give his spiritual
physician leave to be plain and impartial, since his own
salvation depends upon it. Dean Comber.
(11.) In the next place he is to consider, " whether he
be in charity with all the world, exhorting him to for
give, from the bottom of his heart, all persons that have
offended him." For there is not any duty more enforc-

THE VISITATION OF THE SICK.

387

and if he hath offended any other, to ask them forgive
ness : and where he hath done injury or wrong to any
man, that he make amends to the uttermost of his power.
And if he hath not before disposed of his goods, (12.)
let him then be admonished to make his Will, and to
declare his debts, what he oweth, and what is owing
unto him, for the better discharging of his conscience,
and the quietness of his Executors. But men should
often be put in remembrance to take order for the settling
of their temporal estates, whilst they are in health.
5J The Exhortation before rehearsed may be said before
the Minister begin his Prayer, as he shall see cause.
5f The Minister sliall not omit earnestly to move (13.) such
sick persons as are of ability, to be liberal to the poor.
ed in the Gospel, than that of brotherly reconciliation,
or forgiving of injuries, Avhich even in the prayer that
our Lord has taught us is made the condition of God's
forgiving us. The example therefore of our Lord and
his first martyr St. Stephen, who prayed for their mur
derers at the very instant of their death, should ahvays
be considered upon these occasions. "Father, forgive
them, for they know not what they do," (Luke xxiii.
34 ;) and, " Lord, lay not this sin to their charge,"
(Acts vii. 60 :) which were their dying words, should
always be ours. For sure it is high time for men to
forget their resentments against their neighbours, Avhen
they are just going to answer for their own misdoings :
especially when we are taught so plainly by our Sav
iour, that, unless we have compassion on our fellow-
servants, our Lord will exact from us all that vvre owe
to him, and will deliver us over to the tormentors till
we shall have paid what is due. Matt, xviii. 23, &c.
But besides the sick person's forgiving those that
have offended him, "if he has offended any other, he
must ask them forgiveness ; and where he hath done
injury or wrong to any man, he must also make amends
to the uttermost of his power." For he Avho refuses to
do this is not a penitent for the injury he has done, but
would certainly do more, if he had time and opportuni
ty ; and therefore he can expect nothing but condemna
tion from that Judge, who knows the tendency and tem
per of his mind. Wheatiy.
(12.) After the exercise of these two branches of
charity, should follow the third, namely, that of giving
to the poor : but before the sick man be exhorted to
this, it is necessary that he should know what is his
own to give. For which reason, " if he has not before
disposed of his goods, he is then to be admonished
to make his will, and to declare his debts, what he
oweth and what is OAving unto him, for the better dis
charging of his conscience, and the quietness of his ex
ecutors." And though the making of a will be a secular
matter, which does not relate to those spiritual con
cerns which the minister comes to the sick man about ;
yet, since the affairs of intestates are generally left in
so confused a manner, that strifes and contests are
often the result, it is very prudently enjoined by our
Church, that the minister should remind them of set
tling their affairs. " Men indeed should often be put
in remembrance, to take order for the settling of their
temporal estates whilst they are in health :" for no man
is sure but that he may be taken off suddenly, without I

5f And then the Minister shall say the Collect following.
Let us pray.
O MOST merciful God, who, according to
the multitude of thy mercies, dost so put away
the sins of those who truly repent, that thou
rememberest them no more ; open thine eye
of mercy upon this thy servant, who most ear
nestly desireth pardon and forgiveness. Re
new in him, most loving Father, whatsoever
hath been decayed by the fraud and malice of
the devil, or by his own carnal will and frail-
having time to perform it ; or though he may be seized
with a lingering disease, yet it may be such a one as
may incapacitate him from doing it. Or supposing the
best, that he may have timely notice or warning of his
death, and his understanding hold good and perfect to
the last ; yet sure it must be a disturbance to a dying
man, to have those moments taken up in ordering and
disposing of his worldly affairs, Avhich ought to be em
ployed in preparing him for eternity. However, if
our carelessness has deferred it till then, it must by no
means be omitted now. Wheatly.
(13.) The minister " may not forget to mov^ the sick
person," and that most earnestly, "to liberality, toAvards
the poor. This is to have mercy upon our OAvn souls,"
says St. Augustin, or " to make Christ our heir." For
when the poor receive from us, Christ stands by, and
reaches out his hand to receive with them. "In as
much as ye have done it to one of these little ones, ye
have done it to me." Matt. xxv. 40. And as it is always
necessary to be put in mind of this duty, so especially
at this time of sickness : for then " we are failing,"
and therefore most necessary it is then, to "make
friends of the unrighteous mammon, that, when" we
fail, "they may receive us into everlasting habita
tions." Luke xvi. 9. Then Ave are going to give up
our account to God ; and therefore then most necessa
ry it is, to do the best we can, to procure a gracious
absolution at the day of judgment. Now nothing seems
more poAverful with God to procure that, than liberali
ty to the poor : " Come ye blessed, for I was hungry,
and ye gave me meat." Matt. xxv. 34, 35.
Bp. Sparrow.
Say not, we must not think to merit heaven by alms
deeds. For though heaven be too glorious to be bought
by them, (as we teach against the papists, 1 Pet. i. 18.)
yet God hath promised to reward them in heaven who
relieve the poor on earth, and gives heaven only to
charitable men, (Matt. xxv. 42 :) not for the merit of
their charity, but of his free grace, (as Ave teach against
hypocritical and sordid protestants who pretend this
only to save their purses ;) give therefore with as
surance of reward. Dean Comber.
After this Rubrick, there follows another, in the
English office, recommending that the sick person make
a " special confession of his sins, if he feel his con
science troubled with any weighty matter :" upon
which the Priest is to " Absolve him," in a form which
our reviewers have done well to reject. Commentators
51

THE VISITATION OF THE SICK.

388 ness; preserve and continue this sick mem
ber in the unity of the Church ; consider his
contrition, accept his tears, assuage his pain,
as shall seem to thee most expedient for him.
And forasmuch as he putteth his full trust only
in thy mercy, impute not unto him his for
mer sins, but strengthen him with thy blessed
Spirit; and when thou art pleased to take
him hence, take him unto thy favour, through
the merits of thy most dearly beloved Son
Jesus Christ our Lord. Amen.
5f Then shall the Minister say this Psalm. (14.)
Psalm 130. De Profundis.
OUT of the deep have I called unto thee,
0 Lord ; Lord hear my voice.
O let thine ears consider well the voice of
my complaint.
If thou, Lord, wilt be extreme to mark
what is done amiss ; O Lord, who may abide
it? For there is mercy with thee ; therefore
shalt thou be feared.
I look for the Lord, my soul doth wait for
him ; in his word is my trust.
My soul fleeth unto the Lord, before the
morning watch; I say, before the morning
watch. O Israel, trust in the Lord, for with the
Lord there is mercy ; and with him is plente
ous redemption.
And he shall redeem Israel from all his sins.
have indeed given a construction to it which may be
tolerated, but in its most obvious acceptation, it is too
nearly allied to those notions of absolution which have
prevailed to such a mischievous extent in the Romish
Church. t. c. b.
(14.) In the English Book, the 71st Psalm is used
in this place : thc change, however, appears to be ju
dicious, t. c. B.
(15.) And now being for aughtwe know to take our
last leave of our dear brother, we do it with giving him
a solemn blessing at the parting, in which way the of
fice is concluded as well in the Eastern as the Western
Church. The blessings concluding this service of our
own Church are more and fuller than in any other
place. They consist of three solemn forms. The first
is directed to God the Son, principally designed to ob
tain pardon for sin by his death and passion. The
second is a formal blessing in the name of God the
Father, chiefly intended to procure the defence of his
Providence. The last, which was added at the last re
view, and is a paraphrase on that divine form, (Numb.
vi. 24, 25, 26,) is an address to the whole Trinity ;

5f Adding this: (15.)
O SAVIOUR of the world, who. by thy
Cross and precious Blood hast redeemed us ;
save us, and help us, we humbly beseech thee,
O Lord.
5J Then shall tlie Minister say, -
THE Almighty Lord, who is a most strong
tower to all those who put their trust in him,
to whom all things in heaven, in earth, and
under the earth, do bow and obey, be now and
evermore thy defence ; and make thee know
and feel, that there is none other name under
heaven given to man, in whom, and through
whom, thou mayest receive health and salva
tion, but only the name of our Lord Jesus
Christ. Amen.
5f Here the Minister may use any part of the service of
this Book, which, in his discretion, he sliall think con
venient to the occasion ; and after that shall say,
UNTO God's gracious mercy and protec
tion we commit thee: The Lord bless thee,
and keep thee : The Lord make his face to
shine upon thee, and be gracious unto thee :
The Lord lift up his countenance upon thee,
and give thee peace both now and evermore. Amen.
5f Prayers which may be said with tlie foregoing service >
or any part thereof, at the discretion of the Minister.
5f A Prayer for a Sick Child. (16.)
O ALMIGHTY God and merciful Father,
to whom alone belong the issues of life and
wherein, that the sick person may be safe in life or
death, " unto God's gracious mercy and protection,"
who is able to keep him from falling, and it to present
him spotless before his throne, " we commit him ;"
praying that God the Father may " bless him" with all
good, " and keep him" from all evil ; that God the Son
may look cheerfully on him "and be gracious to him"
in the pardon of his sins ; and that God the Holy Ghost
may behold him favourably " and give him" that sweet
" peace" of conscience which will fill him Avith joy, and
carry him through death to a glorious immortality,
and will support him " now and evermore : Amen."
Dean Comber.
(16.) There is so much variety in the state of sick
ness, that it is impossible one form, though it were
ever so complete, should be contrived to fit all particu
lar occasions. As to those Avhose distemper lies chiefly
in the body, and who are of an age that is capable of
comfort and advice, and have also their senses and un
derstandings entire, and faculties and time enough to
exercise all the forementioned duties of religion ; the
former office is very suitable and proper. But there

THE VISITATION OF THE SICK.

389

death ; look down from heaven, we humbly be
seech thee, with the eyes of mercy upon this
Child, now lying upon the bed of sickness :
Visit him, O Lord, with thy salvation ; deliver
him in thy good appointed time from his bodi
ly pain, and save his soul for thy mercies' sake ;
that if it shall be thy pleasure to prolong his
days here on earth, he may live to thee, and be
an instrument of thy glory, by serving thee
faithfully, and doing good in his generation : Or
else receive Aim into those heavenly habitations,
where the souls of those who sleen, in the
Lord Jesus enjoy perpetual rest anil felicity :
Grant this, O Lord, for thy mercies' sake, in
the same thy Son our Lord Jesus Christ, who
liveth and reigneth with thee and the Holy
Ghost, ever one God, world without end.
Amen.
5f A Prayer for a sick person, when there appeareth but
small hope (17.) of recovery.
O FATHER of mercies, and God of all
comfort, our only help in time of need ; We
fly unto thee for succour in behalf of this thy
servant, here lying under thy hand in great
weakness of body : Look graciously upon
him, O Lord ; and the more the outward man
decayeth, strengthen him, we beseech thee, so
much the more continually with thy grace and
Holy Spirit, in the inner man : Give him un
feigned repentance for all the errors of his life
past, and steadfast faith in thy Son Jesus, that
his sins may be done away by thy mercy, and
his pardon sealed in Heaven, before he go
hence, and be no more seen. We know, O
Lord, that there is no word impossible with
thee ; and that, if thou wilt, thou canst even
are singular cases which require peculiar prayers, and
more indeed than it is easy to provide for in any stated
forms : however, there are four which our Church took
notice of at the last review, and for which therefore she
hath provided four suitable prayers.
The first of these is " for a sick child :" in which case,
as a fondness and love of the parents will direct them to
use all human means for its recovery ; so Christianity
should instruct them to turn the violence of their passion
into fervent addresses to Almighty God to help it.
Wheatly.
(17.) When the disease has almost got the victory of
the sick, it is not to be expected that the man should do
much on his part for the bettering of his future state.
And therefore since (it is to be hoped) he hath already
gone through the preparatory exercises of patience and

yet raise him up, and grant him a longer con
tinuance amongst us : Yet, forasmuch as in all
appearance the time of his dissolution draw
eth near, so fit and prepare him, we beseech
thee, against the hour of death, that after his
departure hence in peace, and in thy favour,
his soul may be received into thine everlasting
kingdom ; through the merits and mediation
of Jesus Christ thine only Son, our Lord and
Saviour. Amen.
5f A Commendatory Prayer (18.) for a sick Person at
tlie point qf departure.
O ALMIGHTY God, with whom do live
the spirits of just men made perfect, after they
are delivered from their earthly prisons ; we
humbly commend the soul of this thy servant,
our dear brother, into thy hands, as into the
hands of a faithful Creator, and most merciful
Saviour ; most humbly beseeching thee, that
it may be precious in thy sight : Wash it, we
pray thee, in the blood of that immaculate
Lamb, that was slain to take away the sins of
the world ; that whatsoever defilements it may
have contracted in the midst of this miserable
and naughty world, through the lust of the
flesh, or the wiles of Satan, being purged and
done away, it may be presented pure and with
out spot before thee. And^ teach us who sur
vive, in this and other like daily spectacles of
mortality, to see how frail and uncertain our
own condition is ; and so to number our days,
that we may seriously apply our hearts to that
holy and heavenly wisdom, whilst we live
here, which may in the end bring us to life
everlasting, through the merits of Jesus Christ
thine only Son our Lord. Amen.
submission, of faith and repentance, of thankfulness and
charity ; but is now rendered incapable of any other
office ; the minister must take care that at least he do
not want such farther benefits as the Church has pro
vided for him in this excellent form. Wheatly.
(18.) We know that " when the dust returns to the
earth as it was, the spirit returns unto God that gave
it," (Eccles. xii. 7 :) and therefore our Saviour him
self, when he was expiring on the cross, cries out to his
Father, " Into thy hands I commend my spirit." Luke
xxiii. 46. And that we are to imitate his holy exam
ple, is evident from the practice of his first martyr St.
Stephen, who also at his death commended his soul into
the hands of his Redeemer. Acts vii. 59. Accordingly
the succeeding ages of the Church always observed the
same religious rite. TFlieatlij.

390

THE VISITATION OF THE SICK.

5] A Prayer for Persons troubled (19.) in Mind or in
Conscience.
O BLESSED Lord, the Father of mercies,
and the God of all comforts, we beseech thee,
look down in pity and compassion upon this
thy afflicted servant. Thou writest bitter
things against him, and makest him to possess
his former iniquities : thy wrath lieth hard up
on him, and his soul is full of trouble : But, O
merciful God, who hast written thy holy word
for our learning, that we, through patience and
comfort of thy holy Scriptures, might have
hope ; give him a right understanding of him
self, and of thy threats and promises ; that he
may neither cast away his confidence in thee,
nor place it any where but in thee. Give him
strength against all his temptations, and heal
all his distempers : Break not the bruised reed,
nor quench the smoking flax : Shut not up
thy tender mercies in displeasure ; but make
him to hear of joy and gladness, that the bones
which thou hast broken may rejoice : Deliver
him from fear ofthe enemy, and lift up the light
of thy countenance upon him ; and give him
peace, through the merits and mediation of
Jesus Christ our Lord. Amen.
5j A Prayer which may be said by the Minister, in behalf
qf all present at the Visitation.
O GOD, whose days are without end, and
whose mercies ' cannot be numbered; make
us, we beseech thee, deeply sensible of the
shortness and uncertainty of human life ; and
let thy Holy Spirit lead us through this vale
of misery, in holiness and righteousness, all the
days of our lives : That, when we shall have
served thee in our generation, we may be
gathered unto our fathers, having the testi
mony of a good conscience; in the communion
of the Catholic Church ; in the confidence of
a certain faith ; in the comfort of a reasonable,
religious, and holy hope ; in favour with thee
out God, and in perfect charity with the world :
(19.) When any become melancholy through bodily
distempers, or by evil principles are troubled with dis
mal and false apprehensions of God, or are too much
disturbed in their inward peace and quiet through a
dreadful sense of their former sins ; it is fit that the
spiritual physician should be called, that he may dis
creetly apply the promises of God, and endeavour to ob
tain his consolation and mercy for thc dejected peni-

All which we ask through Jesus Christ our
Lord. Amen.
5f A Prayer which may be said in case of sudden surprise
and immediate danger.
O MOST gracious Father, we fly unto thee
for mercy in behalf of this thy servant, here ly
ing under the sudden visitation of thine hand.
If it be thy will, preserve hislife, that there may
be place for repentance : But, if thou hast other
wise appointed, let thy mercy supply to him
the want ofthe usual opportunity for the trim
ming o^is lamp. Stir up in him such sorrow
for sin, arM such fervent love to thee, as may in a
short time do the work of many days : That
among the praises which thy Saints and holy
Angels shall sing to the honour of thy mercy
through eternal ages, it may be to thy unspeak
able glory, that thou hast redeemed the soul of
this thy servant from eternal death, and made
him partaker of the everlasting life, which is
through Jesus Christ our Lord. Amen.
5f A Tlianksgiving for the beginning of a recovery.
GREAT and mighty God, who bringest
down to the grave, and bringest up again ; we
bless thy wonderful goodness, for having turn
ed our heaviness into joy and our mourning in
to gladness, by restoring this our brother to
some degree of his former health. Blessed be
thy name, that thou didst not forsake him in
his sickness ; but didst visit him with com
forts from above; didst support him in pa
tience and submission to thy will ; and, at
last, didst send him seasonable relief. Perfect,
we beseech thee, this thy mercy towards him ;
and prosper the means which shall be made use
of for his cure : That being restored to health
of body, vigour of mind, and cheerfulness of
spirit, he may be able to go to thine house, to
offer thee an oblation with great gladness ; and
to bless thy holy name for all thy goodness to
wards him through Jesus Christ our Saviour :
To whom with thee and the Holy Spirit, be all
honour and glory world without end. Amen.
tent's deplorable state ; to which purpose the prayer,
that is here provided, is very pertinent and useful, ib.
Here ends the Visitation office, in the English Book.
The Prayers Avhich may be said " in behalf of all pres
ent at the visitation," or " in case of sudden surprize
and immediate danger," and the "Thanksgiving for
the beginning of recovery," were added at our revision.
They are taken from Bp. Taylor. t. c. b.

THE COMMUNION OF THE SICK.

(i.)

^[ Forasmuch as all mortal men are subject to many sudden perils, diseases, and sicknesses, and
ever uncertain what time they shall depart out of this life ; therefore, to the intent they may
be always in readiness to die, whensoever it shall please Almighty God to call them, the Min
ister shall diligently from time to time (but especially in the time of pestilence, or other in
fectious sickness) exhort their Parishioners to the often receiving ofthe Holy Communion of
the Body and Blood of our Saviour Christ, when it shall be publicly administered in the
Church ; that so doing, they may, in case of sudden visitation, have the less cause to be dis
quieted for lack of the same. But if the siak Person be not able to come to the Church, and
yet is desirous to receive the Communion in"his house ; then he must give timely notice to the
Minister, signifying also how many there are to communicate with him (which shall be two
at the least ;) and all things necessary being prepared, the Minister shall there celebrate the.
Holy Communion, beginning with the Collect, Epistle, and Gospel, here following :
The Collect.
ALMIGHTY everliving God, Maker of
mankind, who dost correct those whom thou
dost love, and chastise every one whom thou
dost receive ; we beseech thee to have mercy
upon this thy servant visited with thine hand ;
and to grant that he may take his sickness pa
tiently, and recover his bodily health, if it be
thy gracious will ; and that whensoever his
soul shall depart from the body, it may be
without spot presented unto thee, through
Jesus Christ our Lord. Amen.
ll.) It has been the constant usage of the Church, in
all probability derived from the apostolical times, for
persons dangerously sick to receive the holy Sacrament
of the Lord's Supper for their spiritual comfort and
assistance. Hence this private Communion obtained
the name of viaticum among the Latins, and a corres
pondent name among the Greeks : that is, provision as
it were laid in to sustain them in their journey to the
other world. Our Church folloAvs this example of the
primitive ages. And rather than the sick man should
want so necessary a comfort, wc are allowed to dispense
it in a private house, and to a small company, wliich in
other cases we avoid. Indeed there are divers weighty
reasons why the dying Christian should receive this
sacrament, and why ministers should persuade them to
it, and labour to fit them for the worthy receiving of it.
For, 1 . This is the highest mystery of religion, and
fittest for those who are by sickness put into a heavenly
frame and are nearest to perfection.' 2. This is God's
seal of remission to all that receive it with penitence
and faith. 3. This arms them against the fear of death,

The Epistle. Heb. xii. 5.
MY son, despise not thou the chastening of
the Lord, nor faint when thou art rebuked of
him. For whom the Lord loveth, he chas
teneth ; and scourgeth every son whom he re
ceiveth. The Gospel. St. John v. 24.
VERILY, verily, I say unto you, He that
heareth my word, and believeth on him that
sent me, hath everlasting life, and shall not
come into condemnation ; but is passed from
death unto life.
by setting Jesus before them, who died for them, and
hath pulled out the sting of death. 4. This assures
them of their resurrection, by keeping them members
of Christ's body. John vi. 54. 5. It declares they die
in the peace and communion of the true Church, out of
which there is ordinarily no salvation. And if the sick
man have done all the duties in the foregoing office, he
is prepared to die, and therefore fit for this Commun
ion ; and if he do receive it with devotion, the com
fortable assurances of God's love, which he gets here, will
never leave him till he see God face to face. We shall
only add, that lest the fears of the divine displeasure
which sick men are very apt to entertain, should trouble
their minds, and hinder their joy and comfort in this
holy ordinance, the Church hath chosen a peculiar
Epistle and Gospel on purpose to comfort them and de
liver them from these fears ; and also made a proper
Collect to beg patience for them under this their afflic
tion. All which are so plain they need no explication,
but only require the sick man's devout attention, and
then it is hoped they will not fail of their desired effect.
Dr. Nicholls, Dean Comber.

392

THE COMMUNION OF THE SICK.

¦[[ After which the Minister shall proceed according to the Form before prescribed for the Holy
Communion, beginning at these words, Ye who do truly, &c.
^ At the time ofthe distribution (2.) of the Holy Sacrament, the Minister shall first receive the
Communion himself, and after minister unto those who are appointed to communicate with
the sick, and last of all to the sick person.
Tf But if a man, either by reason (3.) of extremity of sickness, or for want of warning in due time
to the Minister, or for lack of company to receive with him, or by any other just impediment,
do not receive the Sacrament of Christ's Body and Blood, the Minister shall instruct him,
that if he do truly repent him of his sins, and steadfastly believe that Jesus Christ hath suffered
death upon the Cross for him, and shed his blood for his redemption, earnestly remembering
the benefits he hath thereby, and giving him hearty thanks therefor, he doth eat and drink
the Body and Blood of our Saviour Christ profitably to his souVs health, although he do
not receive the Sacrament with his mouth. •
^[ When the sick Person is visited and receiveth the Holy Communion all at one time, then the
Minister, for more expedition, shall cut off the Form ofthe Visitation at the Psalm, and go
straight to the Communion.
If In the times of contagious sickness or disease, \vhen none of the Parish or Neighbours can be
gotten to communicate ivith ihe sick in their houses, for fear of the infection ; upon special
request of the diseased, the Minister alone may communicate with him.

(2.) The minister, we know, is always to receive
the Communion himself, before he proceeds to deliver
it te others : but the reason perhaps why the sick man
is to receive last, may be, because those who commu
nicate with him, through fear of some contagion, or
the noisomeness of his disease, may be afraid to drink
out of the same cup after him. Wheatly.
(3.) We have seen the Church's care to provide all
necessaries for a sick person's salvation : it were an
happy thing, to see in the people an answerable dili
gence in the use of these ghostly offices; that they
would, Avhen they are sick, send for the priest ; not
verbally only to comfort them, by rehearsing to them

comfortable texts of Scripture, whether they belong to
them or not, (which is not to heal the sick, but to tell
them that they have no need of the spiritual physician,
by which means precious souls perish, for whom Christ
died :) but to search and examine the state of their
souls, to shew them their sins, to prepare them by
ghostly counsel and exercises of penance, for absolu
tion, and the holy Communion ; whereby they might
indeed find comfort, remission of sins, and the Holy
Ghost the Comforter. And this should be done,
while the sick person hath strength and ability to
attend and join Avith him in these holy services.
Bp. Sparrow.

THE ORDER FOR

THE BURIAL OF THE DEAD.

(i.)

Tf Here is to be noted, that the Office ensuing is hot to be used (2.) for any unbaptized Adults,
any who die excommunicate, (3.) or who have laid violent hands upon themselves. (4.)

(1.) If all our prayers and endeavours for our friend
prove unavailable for the continuance of his life, we
must with patjence submit to the will of God, " to
whom the issues of life and death belong :" and there
fore, after recommending his soul to God, which imme
diately upon its dissolution returns to him, it is fit we
should decently dispose of his body, Avhich is left to our
management and care.
2. It is true indeed, the manner of funerals has varied
according to the different customs of several countries :
but all civilized nations have ever agreed in performing
some funeral rites or other. The most ancient manner
was by " burying them in the earth ;" which is indeed
so natural, that some brutes have been observed, by
mere instinct, to bury their dead with wonderful care.
The body, we know, was formed of the dust at first,
and therefore it is fit it should " return to the earth as
it was;" (Gen. iii. 19; Eccles. xii. 7 :) insomuch that
some heathens have, by the light of reason, called bu
rying in the earth, thc being " hid in our mother's lap,"
and the being " covered with her skirt."
3. But though other nations sometimes used inter
ment, and sometimes burning ; yet the JeAvs confined
themselves to the former alone. There is a place or
two indeed in our translation of the Old Testament,
(l Sam. xxxi. 12 ; Amos vi. 10,) which might lead us
to imagine that the rite of burning was also used by
them sometimes. But upon consulting the original
texts, and the customs of the Jews, it does not appear
that the burnings there mentioned were any thing more
than the burning of odours and spices about their bodies,
which Avas an honour they usually performed to their
kings. 2 Chron. xvi. 14 ; xxi. 19; Jer. xxxiv. 5. So
that, notwithstanding these texts, we may safely enough
conclude, that interment or burying was the only rite
with them; as it was also in after-times with the
Christian church. For wherever paganism was extir
pated, the custom of burning was disused ; and the first
natural way of laying up the bodies of the deceased en
tire in the grave obtained in the room of it.
4. And this has always been done with such solemni
ty, as is proper to the occasion. Sometimes indeed it
has been attended with an expensive pomp, that is un
seemly and extravagant. But this is no reason why we
should not give all the expressions of a decent respect
to the memory of those whom God takes from us. The
description of the persons who interred our Saviour,

the enumeration of their virtues, and the everlasting
commendation of her who spent three hundred penny-
worth of spikenard to anoint his body to the burial,
have always been thought sufficient grounds and en
couragements for the careful and decent sepulture of
Christians. And indeed, if the regard due to a human
soul rendered some respect to the dead a principle that.
manifested itself to the common sense of heathens, shall
we think that less care is due to the bodies of Christ
ians, who once entertained a more glorious inhabitant,
and were living temples of the Holy Ghost ? (l Cor. vi.
19;) to bodies which were consecrated to the service
of God ; which bore their part in the duties of religion ;
fought the good fight of faith and patience, self-denial
and mortification ; and underwent the fatigue of many
hardships and afflictions for the sake of piety and vir
tue ? to bodies, which, we believe, shall one day be
awakened again from their sleep of death; have all
their scattered particles of dust summoned together into
their due order, and be " fashioned like to the glorious
body of Christ," (Phil. iii. 21 ; see also 1 Cor. xv.
42 — 44 ;) as being made partakers of the same glory
with their immortal souls, as once they were of the same
sufferings and good works ! Surely bodies so honour
ed here, and to be so glorified hereafter, and which too we
own, even in the state of death, to be under the care of
a divine providence and protection, are not to be ex
posed and despised by us as unworthy of our regard.
Dean Comber, Wheatly.
As to the office and order of burial, we must note
that the ignorance and corruption of the later centuries
had not vitiated any of the sacred administrations more
than this of burial ; on which the fancies of purgatory
and prayers for the dead had so great an influence, that
most of the forms now extant consist of little else but
impertinent and useless petitions for the dead. Our
protestant Reformers therefore, remembering St. Au
gustine's rule, that all this office is designed rather
for the comfort of the living, than the benefit of the
dead, have justly rejected these superstitions; and con
fined this present form wholly for the instruction, ad
monition, and comfort of the attendants on this solem
nity, and therein have reduced this matter to its prime
intention and use. It is not easy to tell exactly, what
thc primitive form of burial was : but the psalms were
a principal part of it, as all the fathers testify. They
are now also a chief part of this office : and the rest is

THE BURIAL OF THE DEAD.

394 THE BURIAL OF THE DEAD.
Tf The Minister, meeting the Corpse at the entrance of the Church-yard, (5.) and going
it (6.) either into the Church, or towards the Grave, (7.) shall say, or sing, (8.)

before

generally taken out of holy Scripture, being such pla
ces as are most proper to the occasion, so as to form
altogether a most pious and practical .office. Dean Comber.
It should be observed, that too many, who attend
funerals, seem wholly unconcerned at those prayers,
which the minister offers up to God : as if they had
nothing more to do, than barely to listen to and hear
them. I beseech these inconsiderate persons to remem
ber, that the solemnity of funerals is part of religious
worship, and that the whole congregation ought to as
sist and join therein. And surely, were they duly af
fected with spectacles of mortality ; were they sensible
of the uncertainty of their own lives, and the infinite
concerns of that eternity, into which one of their breth
ren is newly entered ; they could not forbear lifting up
their hearts to God, and pouring forth the most fervent
devotions, when they pay the last office to their depart
ed friends and neighbours. Dr. Bennet.
(2.) Tlie persons, capable of Christian burial, are
only those within the pale of the Church ; for the ru
brick excludes all others from this privilege : which is
agreeable to the sense of all nations, who have general
ly thought fit to punish some kinds of malefactors with
the want of these rites after their death, as well to
afflict the criminal, while be lives, with apprehensions
of the disgrace to be done tq his body, which is natu
rally dear to all men ; as to perpetuate the odium ofthe
crime, while the corpse is exposed to publick scorn
after the offender hath parted with his life. Thus mur
derers were punished among the Romans : and among
the Greeks robbers of temples and sacrilegious persons,
as also those that betrayed their country, with divers
other notorious transgressors. But none have been so
justly and so universally deprived of thatnatural right,
which all men seem to have in a grave, as those who
break that great law of nature, the law of self-preserva
tion, by laying violent hands upon themselves. These
were forbidden to be buried among the Jews, and among
the ancient Romans also. And, to confirm the equity
of these customs, we find the Christian councils, as well
abroad as at home, have forbidden the clergy to bury
those that killed themselves ; as doth also our present
rubrick in imitation of those ancient constitutions.
And for very great reason : namely, to terrify all from
committing so detestable and desperate a sin, as is the
wilful destroying of God's image, the casting away of
their own souls, as well as their opportunities of repent
ance : the Church hereby declaring, that she hath little
hopes of their salvation, who die in an act of the great
est wickedness, which they can never repent of, after
it be committed.
To these are to be added all that die under the sen
tence of excommunication, who in the primitive times
were denied Christian burial also, with the intent of
bringing the excommunicated to seek their absolution
and the Church's peace for their soul's health, ere they
leave this world.
All other persons, that die in the communion of the
visible church, are capable of these rites of Christian

burial, according to the rules and practice both of the
primative and the present ages. Dean Comber.
Though this rubrick was not drawn up till 1661, and
none ofthe regulations, which it injoins, excepting only
what relates to persons excommunicate, was before that
time specified in any of our articles, or ecclesiastical con
stitutions ; yet it must not be considered as a neAv law,
but merely as explanatory of the ancient canon law,
and of the previous usage in England. Shepherd.
The word " Adults" was inserted in this Rubric at
the American revision : from which it appears to have
been the intention of the reviewers that the service
might be used for unbaptized infants. This cannot be
done by the English Rubric. The alteration Avas
probably dictated by tenderness of feeling. The pro
vision, hoAvcvcr, was not originally adopted for the pun
ishment of the infants, avIio are incapable- of crime, but
to deter parents from neglecting to have them baptized.
t. c. B.
(3.) Not that the Church determines any thing con
cerning the future state of those that depart before they
are admitted to baptism : but since they have not been re
ceived within the pale of the Church, we cannot prop
erly use an office at their funeral, which all along sup
poses the person that is buried to have died in her com
munion. Wheatey.
It has been made a question in England whether this
office may be used over such as have been baptized
by the dissenters or sectaries, who have no regular com
mission for administering the sacraments. Mr. Wheat
ly seems to think that the Clergyman is not obliged to
to recognize any baptisms but such as are proved by the
Parish Registers. But by this rule he would exclude
the children of Roman Catholics, the validity of whose
baptism he would not be disposed to dispute. One of
the highest tribunals in England, has however, within
a few years past, decided in favour ofthe legality ofthe
Baptism of Dissenters, upon principles of ecclesiastical
law. And Mr. Shepherd Avell observes that nothing
more is necessary for the settlement of this point, than
an appeal to the decisions of the English-Ecclesiasti
cal Courts since the days of Elizabeth. The prosecu
tions, excommunications, and pains and penalties to
which the Presbyterians were subjected, are so many
demonstrations that the Church holds them to be Christ
ians, and admits, of course, the validity of their baptism.
To excommunicate him who has no right to church
Communion, would be an absurdity ; and he has no
right to Communion who is not legally baptized. T. C. B.
(4.) Of which sort are to be understood, not all who
have procured death unto themselves, but who have
done it voluntarily, and consequently have died in the
commission of a mortal sin ; and not idiots, lunaticks,
or persons otherwise of insane mind. Thc proper judg
es, Avhether persons, who died by their own hands,
were out of their senses, are the coroner's jury. The
minister of the parish hath no authority to be present at
viewing the body, or to summon or examine witnesses.
And therefore he is neither intitled, nor able, to judge

THE BURIAL OF THE DEAD.

395

in the affair : bat may well acquiesce in the publick de
termination without making any private inquiry. In
deed, were he to make one, the opinion, Avhich he might
form from thence, could usually be grounded only on
common discourse and bare assertion. And it cannot
be justifiable to act on these, in contradiction to tlie de
cision of a jury after hearing witnesses upon oath. And
though there may be reason to suppose, that the coro
ner's jury are frequently favourable in their judgment,
in consideration of the circumstances of the deceased's
family with respect to the forfeiture, and their verdict
is in its own nature traversable ; yet the burial may
not be delayed, until that matter upon trial shall finally
be determined. But, on acquittal ofthe crime of self-
murder, the body in that case not being demanded by
the law, it seemeth that a clergyman may and ought
to admit that body to Christian burial. Dr. Burn.
(5.) All nations whatsoever, Jews, Heathens, and
Christians, have ever had solemn places set apart for
this use ; but in permitting their dead to be buried ei
ther in or near their places of worship, the Christians
differ from both the former. For the Jews, being for
bid to touch or come near any dead body, and it being
declared that they who did so were defiletl, had always
their sepulchres without the city, (Luke vii. 12 :) and
from them it is probable tlie Greeks and Romans deri
ved, not only the notion of being polluted by a dead
corpse, but the law also of burying without the walls.
For this reason the Christians, so long as the law was
in force throughout the Roman empire, were obliged,
in compliance with it, to bury their dead without the
gates of the city : a custom which prevailed here in
England till about the middle of the eighth century,
when Archbishop Cuthbert of Canterbury obtained a
dispensation from the Pope for making church-yards
within the walls. HoAvever, that the Christians did
not do this out of any belief that the body of a dead
Christian defiled the place or persons near it, may be
inferred from their consecrating their old places of bu
rial into places of divine worship, and by building their
churches, as soon as they had liberty, over some or other
martyrs' graves. After churches were built indeed,
they suffered no body to be buried in them ; but had dis
tinct places, contiguous to them, appropriated to this
use, which, from the metaphor of sleep, by which death
in Scripture is often described, AAere called c cemeteries,
or sleeping places. The first that we read of, as buried
any where else, was Constantine the Great, to whom
it was indulged, as a singular honour, to be buried in
the church-porch. Nor were any of the Eastern em
perors, for several centuries afterwards, admitted to be
buried any nearer to the church : for several canons
had been made against allowing this to any person of
what dignity soever : and even in our OAvn Church we
find, that, in the end ofthe seventh century, an Arch
bishop of Canterbury had not been buried within the
church, but the porch was full with six of his predeces
sors 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 allowed to be buried in
the church, unless it Avere known that he had so pleased
God in his lifetime, as to be worthy of such a burying
place :" though above a hundred years afterAvards Ave
meet with another canon, made at a council at Win

chester, that seems again to prohibit all corpses what
soever, without any exception, from being buried in
churches. But in later times, every one, that could
pay for the honour, has been generally allowed it : but
since all cannot purchase it, nor the churches contain
all, there is a necessity of providing some other conven
iences for this use. And this has generally been done
by inclosing some of the ground around the church,
for a burying-place or church-yard : that so, as the faith
ful are going to the liouse of prayer, they may be brought
to a fit temper and disposition of mind, by a prospect of
the graves and monuments of their friends : nothing
being more apt to raise our devotion, than serious
thoughts upon death and mortality. But wherever the
grave is, the priest is to " go before," and to lead the
company thither, and to conduct and introduce, as it
were, the corpse of the deceased into its house of rest.
Dean Comber, Wheatly.
In England, the church-yard is now intended for the
use of the parishioners, and others dying in the parish ;
who, as the civilians express it, are intitled to burial
there of common right. But no clergyman is compel
lable to bury any extra-parochial corpse in his church
yard. It is no part of his parochial duty. It is a mat
ter of mere indulgence, grace, and favour, which he
may grant upon whatever terms he pleases : provided
such extra-parochial person, or his predecessors, have
not, with the concurrence of the minister and parish
ioners, obtained a faculty from the judge of the Bish
op's court, to haAre a burying place in such church
yard for ever. Shepherd.
(6.) Without enlarging upon the ancient manner of
burial in other particulars, it may be here noted, that the
body of the deceased Christian was first washed, (Acts
ix. 37 ;) and sometimes embalmed with very great cost
and care : and being decently wrapped in fine linen, and
dressed for the grave, it was put into a coffin, brought
forth by the friends ; and, if the person was of great sanc
tity, or one of the clergy, it was carried on the shoul
ders of priests or bishops towards the church or ceme
tery, where it was to be laid. However, the priest
ever went before the corpse, both in the Eastern and
Western Church, as our rubrick now enjoins ; for he
was to begin those holy hymns, wherewith the deceased
were brought to their graves : the nearest friends and
principal mourners went next ; and then all the company
followed in order after the bier : which ancient custom
hath this excellent moral in it; To be a memento to us,
who survive, that this our deceased friend is gone before
us ; and that we must all follow him very shortly to the
same place. Dean Comber.
(7.) Though it is not expressly stated in the rubrick,
yet it is understood by the Church, and ought to be ex
plained to the people, that the prayers and exhortations
in the burial office are not for the benefit of the dead,
but for the instruction and comfort of the Jiving.
Whether the psalms and lesson be read before, or after,
the interment ; whether the corpse is, or is not, taken
into the church ; are in their own nature matters of in
difference : and so the Church has left them. Still the
psalms and lesson are so exceedingly proper for the oc
casion, that I presume few clergymen would be dis
posed to omit them, even if they had, what in this in
stance they have not, a discretionary power.
58

396

THE BURIAL OF THE DEAD.

I AM the resurrection and the life, (9.) saith
the Lord ; he that believeth in me, though he
were dead, yet shall he live : and whosoever
liveth and believeth in me, shall never die.
St. John, xi. 25, 26.
I KNOW that my Redeemer liveth, (10.)

When the rubricks were formed, there was a reason
for the minister's going to the grave in the first place,
which does not at present exist. It was then in some
places not uncommon, to bury the poorer people with
out a coffin, the body being wrapped in some thick
coarse clothing. On such occasions there might be an
obvious reason for not admitting the corpse to be brought
into the church. And even at present, where the de
ceased may have died of the small pox, or any other
infectious disease; or when the body is putrid, or other
wise offensive ; the minister, for the sake of the health
of the company attending the funeral, as well as on ac
count of the congregation, who may assemble the same
or the following day, aaouW not, I conceive, exercise
his. discretion improperly, if he should first go to the
grave, and then into the church. Shepherd.
(8.) Since the following of a dear and beloved friend
to the grave must naturally raise in us some melancholy
and concern, the Church calls in the aids of religion to
raise and cheer our dejected hearts. It was with this
design that pious antiquity carried out their dead with
hymns of triumph, as conquerors that had gloriously
finished their course, and were now going to receive
their crown of victory. To this end again were those
Hallelujahs sung of old, as they went to the grave ; a
custom still retained in many parts of this nation,
where they divert the grief of the friends and mourners,
by singing psalms from the liouse to the very " entrance
of the church-yard." Wheatey.
(9.) The priest begins with the words, which were
spoken at first by the blessed Jesus, as he was going
towards the grave of a beloved friend, with intent to
comfort a pious mourner ; words so proper to the oc
casion, that they have been used in the burial office of
almost all churches whatever ; having been anciently
read for one of the Gospels in the Western Church, and
often repeated by the priest in the Greek office. Poor
Martha's affection and sorrow for her brother had al
most swallowed up her faith in Jesus, and it is not un
usual for the same passions still to prevail to the same
excessive degree : but our Lord here comforts both her
and us, by reminding us of his omnipotence, and ab
solute power to raise the dead, and restore them to life,
as well in a natural as a spiritual sense. If then Ave
can recover but the exercise of our faith, we shall be
much more at ease ; as remembering that the soul of
our deceased friend, though parted from his body, is
still alive, and that even his corpse, Avhich we follow,
shall live again as soon as ever Christ sliall call it.
Dean Comber, Wheatly.
(10.) The book of Job contains so many lively de
scriptions of the miseries of human life, and the felicity
of a religious and holy death, that it hath been ancient-
Jv esteemed of special use in this office : and the West
ern Church of old had nine several lessons at burial

and that he shall stand at the latter day upon
the earth : And though after my skin worms
destroy this body, yet in my flesh shall I see
God ; whom I shall see for myself, and mine
eyes shall behold, and not another. Job xix.
25, 26, 27.
from hence, beginning at Job vii. 16. And this very
sentence is there reckoned the eighth lesson. And it
is very proper to this occasion, as being a noble exam
ple of the exercise of that faith prescribed in the former
verse. And surely if he, who lived among the Gentiles
so long before the revelation of Christianity, could sus
tain his spirit with the hopes of a resurrection ; it will
be no small reproach to us, who have fuller and better
assurances of it, to be slower in our belief of this ar
ticle than he. The old translation of these verses in
Job, (which was retained in our office till the last re-'
view, when from the Scotch Liturgy it was changed
for the new one,) as it was more agreeable to the an
cient versions and the sense of the fathers, so was it
more applicable to the present occasion. The words,
as they stood then, were as follow : " I know that my
Redeemer liveth, and that I shall rise out of the earth
in the last day, and shall be covered again with my
skin, and shall see God in my flesh ; yea, and I myself
shall behold him, not with other, hut with these same
eyes." Thus the fathers read it, and accordingly ex
plained it of a particular resurrection of this very body.
And in this sense it is an admirable consolation to all
that mourn for the loss of friends, namely, to believe
with holy Job, that the same person we are now laying
in the earth, there to crumble and moulder into dust,
shall in due time, by the power of God, arise from his
grave, and live again. We lose indeed the sight of
him for a season, but " we know that Jesus our Re
deemer liveth," who will in due time raise us all from
the dust, when both our friend and we shall all behold
him, and even know and distinguish each other again
with these very eyes. Dean Comber, Wheatly.
(11.) The next grace to be exercised at this time is
patience, which, upon these occasions, is often violently
assaulted by worldly considerations : for when we re
flect on our own loss, in being deprived of a friend ; or
descend lower, to reflect upon the comforts of the world
which he hath left behind him ; our passions are apt to
overflow. But here a third sentence comes in to allay
both these griefs. We have lost perhaps a tender, dear,
and useful friend : but what then ? we brought no
friends with us into the world, nor can we carry them
out from hence. They Avere given us by God, who
can raise up others in their stead ; and they are taken
aAvay by him, to wean our affections from any thing
here. We should therefore rather bless the giver for
the time we have enjoyed them, than murmur at his
taking them, after he has lent them us so long.
Again, as to our friend, it is true, he is going naked
to the grave : but alas ! he goes no otherwise than he
came : for (saith the wise man) " as he came forth of
his mother's womb, naked shall he return to go as he
came, and shall take nothing of his labour, Avhich he
may carry away in his hand." Eccles. v. 15. "He

THE BURIAL OF THE DEAD.

397

WE brought nothing into this world, (11)
and it is certain we can carry nothing out.
The Lord gave, and the Lord hath taken away ;
blessed be the name of the Lord. 1 Tim. vi. 7.
Jobi. 21.
5j After they are come into the Church, shall be said or
sung the following Anthem, taken from the 39th and
90th Psalms. (12.)
LORD, let me know my end, and the num
ber of my days ; that I may be certified how
long I have to live.
. Behold, thou hast made my days as it were
a span long ; and mine age is even as nothing
in respect of thee ; and verily every man liv
ing is altogether vanity.
For man walketh in a vain shadow, and
disquieteth himself in vain; he heapeth up
riches, and cannot tell who shall gather them.
And now, Lord, what is my hope ? Truly
my hope is even in thee.
Deliver me from all mine offences ; and
make me not a rebuke unto the foolish.
When thou with rebukes dost chasten man
for sin, thou makest his beauty to consume
away, like as it were a moth fretting a gar
ment : Every man therefore is but vanity.
Hear my prayer, O Lord ; and with thine
ears consider my calling : Hold not thy peace
at my tears.
For I am a stranger with thee, and a sojourn
er ; as all my fathers were.
O spare me a little, that I may recover my
strength ; before I go hence, and be no more
seen.
shall carry nothing away with him" (saith the Psalm
ist,) " when he dieth, neither shall his pompfollowhim."
Psalm xlix. 17. Whilst he was engaged on this stage
of the world, God furnished him with a habit suitable
to the part which he expected him to perform : shall
any of us therefore think it strange, that the actor is
undressed when his part is done ? In a word, let us
consider ourselves under what character we please,
there is still the same reason to join with the holy pen
men in these noble reflexions : " We brought nothing
into the world, and it is certain we can carry nothing
out ; the Lord gave, and the Lord hath taken away ;
blessed be the name of the Lord." Wheatiy.
• (12.) The singing of psalms and hymns at funerals
was a custom used among Christians even from the
first ages, and mentioned frequently by St. Jerome,
St. Chrysostom, and many others. St. Jerome affirms
that this usage arose from primitive tradition : which
is very likely, if we consider how generally it hath

Lord, thou hast been our refuge, from one
generation to another.
Before the mountains were brought forth,
or ever the earth and the world were made,
thou art God from everlasting, and world with
out end.
Thou turnest man to destruction; again
thou sayest, Come again, ye children of men.
For a thousand years in thy sight are but as
yesterday ; seeing that is past as a watch in the
night. As soon as thou scatterest them, they are
even as asleep ; and fade away suddenly like
the grass.
In the morning it is green, and groweth up ;
but in the evening it is cut down, dried up,
and withered.
For we consume away in thy displeasure ;
and are afraid at thy wrathful indignation.
Thou hast set our misdeeds before thee ;
and our secret sins in the light of thy counte
nance. For when thou art angry, all our days are
gone: We bring our years to an end, as it
were a tale that is told.
The days of our age are threescore years and
ten ; and though men be so strong that they
come to fourscore years, yet is their strength
then but labour and sorrow ; so soon passeth it
away, and we are gone.
So teach us to number our days, that we
may apply our hearts unto wisdom.
Glory be to the Father, and to the Son, and ,
to the Holy Ghost;
been observed in the Greek rubrick. The like use
there is also in the Latin Church. In compliance with
this ancient and universal custom we have psalms pre
scribed also, which are as agreeable to this solemnity,
as any that have place in the best offices of this kind
now extant in the world. Dean Comber.
In the English service, the 39th and the 90th Psalms
are given entire ; the rubrick leaving it to the minister
to use one or both of them, according to his discretion.
Here we have the most appropriate parts of both col
lected into an anthem. t. c. b.
The former of these psalms, the 39th, is supposed
to have been composed by David, upon Joab's re
proaching him for his publick grief for Absalom's
death ; and is of use in this place, to direct and com
fort those that mourn, to check all loud and unseemly
complaints, and to turn them into prayers and devout
meditations. The other was composed by Moses in the wilderness,

398 As it was in the beginning, is now, and ever
shall be, world without end. Amen.
^1 Then shall follow the Lesson, (13.) taken out qf the fif
teenth Chapter qf the first Epistle of St. Paul to the
Corinthians. 1 Cor. xv. 20.
NOW is Christ risen from the dead, and
become the first fruits of them that slept.
For since by man came death, by man came
also the resurrection of the dead. For as in
Adam all die, even so in Christ shall all be
made alive. But every man in his own order :
Christ the first fruits ; afterwards they that
are Christ's, at his coming. Then cometh the
end, when he shall have delivered up the king
dom to God, even the Father ; when he shall
have put down all rule, and all authority, and
power. For he must reign till he hath put
all enemies under his feet. The last enemy
that shall be destroyed is death : for he hath
put all things under his feet. But when he
saith all things are put under him, it is mani
fest that he is excepted which did put all
things under him. And when all things shall
be subdued unto him, then shall the Son also
himself be subject unto him that put all things
under him, that God may be all in all. Else
what shall they do which are baptized for the
upon the death of that vast multitude, who, for their
murmuring and infidelity, were sentenced to leave their
carcases in the wilderness ; and who accordingly wast
ed by little and little before they came into the land of
Canaan. Wheatiy.
(13.) The admirable composers of this office, like
that good scribe instructed to»th» kingdom of heaven,
(Matt. xiii. 52,) do bring forth out of their treasures
things new and old : that is, as St. Jerome expounds it,
the choicest parts both of the Old and New Testament :
after the psalms out of the Old Testament therefore,
they have added this Lesson out of the NeAv. And
since the faith of the resurrection is not only the prin
cipal article of a Christian's beliefj but also that which
chiefly concerns us on this occasion, as well to allay
our sorrow for the party deceased, as to prepare us
freely to follow when God calls ; therefore they have
chosen this chapter, which, though it stand among the
Epistles, is called St. Paul's Gospel, (ver. 1,) and is
the fullest account of the resurrection that the whole
Scripture doth afford : that article being here so strong
ly proved, so plainly described, and so pertinently ap
plied, that nothing could have been so suitable to this
purpose, which made it to be anciently taken notice of,
as a very proper passage for funeral occasions. Hence
the Western Church of old did read one Epistle out of

THE BURIAL OF THE DEAD.

dead, if the dead rise not at all ? Why are they
then baptized for the dead ? And why stand
we in jeopardy every hour ? I protest by your
rejoicing, which I have in Christ Jesus our
Lord, I die daily. If after the manner of men
I have fought with beasts at Ephesus, what
advantageth it me, if the dead rise not ? Let
us eat and drink, for to-morrow we die. Be
not deceived: Evil communications corrupt
good manners. Awake to righteousness, and
sin not : for some have not the knowledge of
God. I speak this to your shame. But some
man will say, How are the dead raised up ?
and with what body do they come ? Thou
fool, that which thou sowest is not quickened,
except it die. And that which thou sowest,
thou sowest not that body that shall be, but
bare grain ; it may chance of wheat, or of
some other grain. But God giveth it a body
as it hath pleased him ; and to every seed his
own body. All flesh is not the same flesh ;
but there is one kind of flesh of men, another
flesh of beasts, another of fishes, and another
of birds. There are also celestial bodies, and
bodies terrestrial : But the glory of the celes
tial is one, and the glory of the terrestrial is
another. There is one glory of the sun, and
another glory of the moon, and another glory
it, beginning at ver. 51 : and our Salisbury office hath
taken one little portion out of it, beginning at ver. 20.
But our judicious reformers thought not fit to mangle
it : beginning therefore with ver. 20, they continue it
to the end of the chapter. The lesson consists of three
parts : first, Thc certainty of the resurrection is prov
ed, ver. 20 — 34. Secondly, The queries relating to it
are solved, ver. 35 — 54. Thirdly, the application of
the whole is made. ver. 55 — 58. Dean Comber.
Tlie resurrection of the dead, is " the foundation of
our faith, the pillar of our hope, and the key-stone of
the Christian fabric :" And at the solemnization of a
funeral, a discourse on this subject is peculiarly proper;
being at once calculated to alleviate our sorrow for the
loss of the deceased, to display our hope, to strengthen
our faith, and to encourage us, by persevering in the
practice of every virtue, to prepare for our own depar
ture out of this world, and for the resurrection to eter
nal life. Our Church has accordingly selected, from
the writings of St. Paul, the most full and circumstan
tial account of the resurrection of the bodies ofthe dead,
that the Scripture supplies. A part of this Lesson was
formerly read as an Epistle in the Roman Church, and
a different portion of it is appointed in the Manual of
Sarum : but our compilers with their usual judgment,
directed the whole passage to be read. Shepherd.

THE BURIAL OF THE DEAD.

399

of the stars : For one star differeth from anoth
er star in glory. So also is the resurrection of
the dead. It is sown in corruption; it is
raised in incorruption : It is sown in dishon
our ; it is raised in glory : It is sown in weak
ness ; it is raised in power : It is sown a natu
ral bpdy ; it is raised aspjritual body. There
is a natural body, andMffiere"is"aisprrttual body.
And so it is written, The first man Adam was
made a living soul, the last Adam was made a
quickening spirit. Howbeit, that was not first
which is spiritual, but that which is natural;
and afterward that which is spiritual. The first
man is of the earth, earthy : The second man is
the Lord from heaven. As is the earthy, such
are they that are earthy : and as is the heavenly,
such are they also that are heavenly. And as we
have borne the image of the earthy, we shall
also bear the image of the heavenly. Now this
I say, brethren, that flesh and blood cannot in
herit the kingdom of God ; neither doth cor
ruption inherit incorruption. Behold, I show
you a mystery : We shall not all sleep, but we
shall all be changed, in a moment, in the twink
ling of an eye, at the last trump : For the
trumpet shall sound, and the dead shall be
raised incorruptible, and we shall be changed.
For this corruptible must put on incorruption,
and this mortal must put on immortality. So
when this corruptible shall have put on incor
ruption, and this mortal shall have put on im
mortality, then shall be brought to pass the
saying that is written, Death is swallowed up
i in victory. O death, where is thy sting ? O
grave, where is thy victory ? The sting of death
(14.) When the body is stript of all but its grave
attire, and is just going to be put into the ground, it is
most likely to make the deepest impression upon us,
and to strike us with the most serious apprehensions of
our mortality. This happy opportunity the Church is
unwilling to lose ; and therefore, whilst we are in such
good dispositions of mind, she presents us with a noble
strain of devotion, consisting of a meditation on the
shortness, and misery, hnd uncertainty of life, together
with an acknowledgement of our dependence on God,
whom yet we have disobliged and offended with our
sins. However, we presume to fly to him for succour,
and beg of hiin to preserve us from eternal death here
after, and to support us under the pains of temporal
death here. Wheatiy.
(15.) That is, we pray God that no pains or terror
of temporal death may make us " fall" off from " God"
by a dangerous despair; and if we can prevail we shall

is sin, and the strength of sin is the law. But
thanks, be to God, which giveth us the victory
through our Lord Jesus Christ. Therefore,
my beloved brethren, be ye steadfast, unmove-
able, always abounding in the work of the
Lord ; forasmuch as ye know that your labour
is not in vain in the Lord.
U When they come to the grave, (14.) while the Corpse is
made ready io be laid into the earth, shallbesung or said,
MAN, that is born of a woman, hath but a
short time to live, and is full of misery. He
cometh up, and is cut down like a flower ; he
fleeth as it were a shadow, and never continueth
in one stay.
In the midst of life we are in death : Of
whom may we seek for succour, but of thee,
O Lord, who for our sins are justly displeased ?
Yet, O Lord God most holy, O Lord most
mighty, O holy and -most merciful Saviour, de
liver us not into the bitter pains of eternal
death. Thou knowest, Lord, the secrets of our
hearts: shut not thy merciful ears to our
prayers ; but spare us, Lord most holy, O God
most mighty, O holy and merciful Saviour,
thou most worthy Judge eternal, suffer us not,
at our last hour, for any pains of death to fall
from thee. (15.)
^| Thenr while the earth shall be cast upon the body (16.)
by some standing by, the Minister shall say,
FORASMUCH as it hath pleased Almighty
God, (17.) in his wise Providence, to take out
of this world the Soul of- our deceased Brother,
we therefore commit his Body to the ground ;
earth to earth, ashes to ashes, dust to dust:
escape all that is evil in natural death, and be wholly
free from eternal death. And here we must note, that
our Church hath wholly rejected the needless and vain
prayers for the dead, and by all these meditations and
prayers strives to make the occasion as profitable as
may be to the living. Dean Comber.
/ (16.) The casting of earth upon the body was es
teemed an act of piety by the very heathens ; insomuch
that to find a body unburied, and leave it uncovered,
was judged amongst them a great crime. In the Greek
Church this has been accounted so essential to the so
lemnity, that it is ordered to be done by the priest him
self. And the same was enjoined by our own rubrick
in the first Common Prayer of King Edward VI. But
in our present Liturgy it is only ordered that it "shall
be cast upon the body by some standing by :" and so
it is generally left to one of the bearers, or sexton, who
gives 'three casts of earth upon the body, or coffin,

400

looking for the general resurrection in the last
Day, and the life of the World to come, through
our Lord Jesus Christ ; at whose second com
ing in glorious Majesty to judge the World,
the Earth and the Sea shall give up their Dead ;
and the corruptible bodies of those who sleep
in him shall be changed, and made like unto
his own glorious Body ; according to the
mighty working whereby he is able to subdue
all things unto himself.
^y Then shall be said or sung,
I HEARD a voice from heaven, (18.) saying
unto me, Write, from henceforth blessed are
the dead who die in the Lord ; even so saith
the Spirit ; for they rest from their labours.
Rev. xiv. 13.
H Then the Minister shall say the Lord's Prayer.
OUR Father, who art in Heaven, Hallowed
be thy Name ; Thy Kingdom come ; Thy
Will be done on Earth, as it is in Heaven ;
whilst the priest pronounces the solemn form, which
explains the ceremony ; namely, " earth to earth,
ashes to ashes, dust to dust." Wheatly.
(17.) The form of words appointed to be said, "while
the earth is cast upon the body," is peculiarly pertinent
and affecting. The introduction commemorates what
has happened : " that God has taken to himself the
soul of our departed brother or sister." The form then
describes the present act of "committing the body to
the ground, earth to earth, ashes to ashes, and dust to
dust :" and concludes with a declaration of our firm
and steadfast hope ofthe general resurrection. Shepherd.
(18.) This Scripture was anciently appropriated to
this office, being read in some parts of the Western
Church of old, at the ending of the lessons ; and since
it is generally used for one of the Epistles. Nor had
we any reason to leave it out, but only to set it in a
more proper place. And, as it stands now in our ser
vice, we may consider it, first, as it looks back to thc
interment ; where, having declared our hope of the
resurrection, Ave bring a farther confirmation of it from
this place, which was a special revelation by an imme
diate voice from heaven, ordered to be recorded for the
preservation thereof, and attested peculiarly by the
Spirit ; and is singularly well calculated to allay grief
on account of all holy persons deceased, who are here
declared to be in a blessed condition. Secondly, The
Protestant Church placed this sentence here before the
succeeding collects, to give a just reason, why we do
not therein pray for the dead ; who, if they have died
in the Lord, are blessed already, so that we cannot
with any sense pray for them to obtain that, which they
actually enjoy. Bean Comber.
(19.) The primitive Christians used many religious
solemnities at the burial of their dead, and particularly

THE BURIAL OF THE DEAD.
Give us this day our daily bread ; And forgive
us our trespasses, as we forgive those who tres
pass against us ; And lead us not into tempta
tion ; But deliver us from evil. Amen.

% Then the Minister shall say one or both qf the follow
ing Prayers at his discretion.
ALMIGHTY God, with whom do live the
spirits (19.) of those who depart hence in the
Lord ; and with whom the souls of the faithful,
after they are delivered from the burden of the
flesh, are in joy and felicity ; we give thee
hearty thanks for the good examples of all
those thy servants, who, having finished their
course in faith, do now rest from their labours.
And we beseech thee, that we, with all those
who are departed in the true faith of thy holy
name, may have our perfect consummation
and bliss, both in body and soul, in thy eter
nal and everlasting glory, through Jesus Christ
our Lord. Amen. (20.)
made prayers upon the occasion, as is done at this day
in all Christian countries as well as ours. Our forms
however are generally our own ; being composed by
the compilers of our Liturgy, who could haAre very lit
tle assistance in this matter from the Roman offices,
which are filled with vainly repeated and ridiculous pe
titions for the dead, Avhose. doom is already certain ;
and have no respect to the living, for whose sakes, as
St. Augustin affirms, these things are chiefly intended.
Dean Comber.
In each of the two following prayers, there is such a
noble mixture of acts of faith and hope concerning the
state of our deceased friend, and of prayers and peti-
" tions for our happiness with him, as, being duly attend
ed to, will effectually pacify that unnecessary grief,
which is pernicious to ourselves, without benefitting the
deceased ; and will turn our thoughts to a due care of
our own souls, in order to our meeting again, with in
finitely more joy, than we now part with sorrow and
grief. Wheatly.
This prayer consists of three parts. In the intro
duction, which is a paraphrase of the words of our Sa
viour, (Luke xx. 38,) we profess our belief of the happy
state of the spirits of good men departed. We then
give thanks to God for having delivered our deceased
friend from the miseries of thi% sinful world, knowing,
that the longer he had continued here, the more sins he
would have endured. And in the last place we pray for
the speedy advent of Christ's kingdom, that " AA'e with
all those, that are departed in the true faith of his holy
name, may have our perfect consummation and bliss,
both in body and soul, in his eternal and everlasting glo
ry." It has been objected to this prayer, that to give thanks
for the death of a friend is unnatural. It would indeed
be unnatural not to be affected by the death of a relation

THE BURIAL OF THE DEAD.

401

O MERCIFUL God, (21.) the Father of
our Lord Jesus Christ, who is the resurrection
and the life ; in whom whosoever believeth,
shall live, though he die ; and whosoever liveth
and believeth in him, shall not die eternally ;
who also hath taught us, by his holy Apostle
St. Paul, not to be sorry, as men without hope,
(22.) for those who sleep in him ; we humbly
beseech thee, O Father, to raise us from the
death of sin unto the life of righteousness ; that
when we shall depart this life, we may rest in
him ; and that at the general resurrection in the
or friend. But, while we feel, as men, the loss that we
have sustained, we should learn to bear it, as Christians:
and, when we consider, from what our departed friend
is delivered, and what he has gained, not to be thank
ful for this is an act of unkindness to him, and of ingrati
tude to God. Shepherd.
(a0.) This petition follows after the preceding Eu
charist in the very method of the Lord's prayer : the
act of praise being a paraphrase of " Hallowed be thy
name ;" and this petition the explication of "Thy king
dom come." We have hitherto been considering the
miseries of this life, and the happy estate of those that
are religiously departed in peace : whereupon Ave can
not but wish ourselves in the same blessed condition
with those holy souls that are gone before us ; at least,
that we may happily meet each other in the kingdom of
heaven, when God's good time is come. We know, so
long as this world endures, Satan will rage, and sin
will reign ; enemies will oppress us, and miseries dis
quiet us and all good people that live in it. Wherefore
we are not only willing, but desirous, that the last and
great day may come, when thoset that love God, and
are beloved by him again, those choice and excellent
persons, whom the Scripture calls the elect, who are
scattered here, shall be gathered together from the four
winds, (Matt. xxiv. 31 ;) and all of that blessed num
ber shall have their wrongs righted, their miseries eter
nally removed, and their enemies finally vanquished :
and then both those deceased, and such as remain alive,
shall begin their never ceasing felicity. And is there
not good reason we should pray for the hastening of this
blessed time, and say, " Lord Jesus, come quickly ?"
Rev. xxii. 20. Here we serve ; there we shall reign :
here we are afflicted ; there we shall be happy : and,
when his kingdom begins, ours begins also. Neither
the saints departed, nor ,we, have our perfect consum
mation in bliss as yet : we are imperfect, both in body
and in soul ; and till the resurrection their felicity is
not complete, " that they without us should be made
perfect." Heb. xi. 40. So that they, as well as Ave, do
wish and pray for the coming of this last day, and com
pleting of Christ's kingdom, (Rev. vi. 10 :) that being
the time, which will unite the church militant and tri
umphant, and give unto all saints their perfect consum
mation of bliss both in body and soul. Dean Comber.
(21.) The former prayer respects the whole compa
ny ; this seems more particularly intended for the con
solation of the friends and relations of the deceased.

last day, we may be found acceptable in thy
sight ; and receive that blessing, which thy well-
beloved Son shall then pronounce to all who
love and fear thee, saying, Come, ye blessed
children of my Father, receive the kingdom
prepared for you from the beginning of the
world : Grant this, we beseech thee, O merci
ful Father, through Jesus Christ our Mediator
and Redeemer. Amen. (23.)
THE grace of our Lord Jesus Christ, (24.)
and the love of God, and the fellowship of the
Holy Ghost, be with us all evermore. Amen.
In the introduction, borrowed from the words of our
Saviour, Ave declare our certainty of the resurrection of
all true believers to eternal life ; and assign a reason
from St. Paul, why we should not grieve immoderately,
like infidels, who have no hope. This is followed by
supplications for ourselves : first, that we may be par
takers of the first or spiritual resurrection here, by " ri
sing from the death of sin unto the life of righteousness ;
secondly, that, when we depart this life, " we may rest
in Christ ;" and thirdly, that at our resurrection at the
last day we may " receive that blessing, which will
then be pronounced to all that love and fear him." To
evince the earnestness of our desire, Ave iterate our peti
tions ; and beseech " our merciful Father, through Je
sus Christ our Redeemer," to grant our requests.
Shepherd.
(22.) The former Scripture shewed us, why we
should not grieve extremely : these words are a plain
prohibition of excessive grief. They have been gen
erally thought very proper to restrain extravagant sor
row, being found in the offices ofthe Eastern and West
ern churches: and they are most judiciously inserted in
this consolatory prayer, where they may be most likely
to have their desired effect ; being very duly inferred
from the preceding assurance of the resurrection,
since Avhosoever firmly believes that, cannot rationally
grieve in excess. It is for those to be immoderate in
their grief, who have no mixture of hope to alleviate
and allay their sorrow. Still Christianity doth not
prohibit the shedding of some pious tears. The apos
tle, as St. Augustin notes, says not, Be not sorry at all ;
but,Be not sorry as infidels without hope. Jesus him
self wept at Lazarus's grave. John xi. 35. And the
primitive saints made great lamentation at St. Stephen's
burial. Acts viii. 2. Christianity will allow us to express
our love to our departed friends, so it be Avithin the
bounds of moderation ; and provided it make us not
forget those divine comforts wherewith religion refresh
es us again. " We are troubled," saith St. Augustine,
" at the death of our friends, because of our loss in par
ting with them, but not without hope of meeting them
again. By that we are perplexed : by this we are com
forted. On that side our infirmity affects us : on this
side our faith revives us. On that side we lament the
condition of man : on this we are cheered with the prom
ise of God." Bean Comber.
(23.) As to our brother departed, we can only ex
ercise our charity and our hope ; but for ourselves wc

402

THE BURIAL OF THE DEAD.

have need to pray, that we may by holiness here be
fitted for happiness hereafter : for in vain do we hope
to be found acceptable at the last day, if we do not
please God now. That blessing is only to be pro
nounced on those who love and fear him : God is a holy
.God, and heaven a holy place : the saints and angels
are all holy. If we could suppose an evil man should
carry his evil inclinations of pride and envy, malice,
and revenge, lust and intemperance, to that glorious
kingdom with him, heaven would be no heaven to such
an one : the place would be odious ; the company
troublesome ; the employment ungrateful ; and the
eternity a burden intolerable : he would be uneasy to
holy souls, and they to him. He, that is a good man,
hath his heaven begun in the peace of his own con
science ; and he is going thither A\<here it will be com
pleted. Dean Comber.
(24.) This benediction was added at the last review.
In it we pray, that the merits of Christ, the love of the
Father, and the aid of the Holy Spirit, may secure
and protect us in our passage through this sublunary
world, and bring us at length to the haven, where we
would be. Dean Comber, Shepherd.
In the course of the foregoing service we have tri
umphant hymns over death, taken from holy Scripture :
then a lesson out of St. Paul, to the same purpose : then
a thanksgiving for our departed brother's safe delivery
out of misery : lastly, a prayer for our consummation
in glory, and joyful absolution at the last day. By
all which prayers, praises, and holy lessons, and de
cent solemnities, we do glorify God, honour the dead,
and comfort the living. " Take away these prayers,

praises, and holy lessons," saith Hooker, " which
were ordained to shew at burials the peculiar hope of
the Church concerning the resurrection of the dead ;
and in the manner of the dumb funerals, what one
thing is there, whereby the world may perceive that
we are Christians ?" There being in those dumb shews
nothing but what heathens and pagans do ; how can
any unlearned or unbeliever be convinced by them, that
either we, who are present at them, do, or that he
ought to, believe any part of Christian religion ?• But
Avhen the unlearned or unbeliever hears us sing tri
umphant songs to God for our victory over death ; when
he hears holy lessons and discourses of the resurrection;
when he hears us pray for a happy and joyful resurrec
tion to glory ; by all these he must be convinced, that
we do believe the resurrection, which is a principal ar
ticle of Christian faith ; and the same may be the means
to convince him also, and make him believe the same,
" and so fall down and worship God.'.' And this is ac
cording to St. Paul's rule, (1 Cor. xiv. 23, 24, 25 ;)
who thence concludes, that all our publick religious
services ought to be so done, that the " unlearned or
unbeliever may be convinced, and brought to worship
God." Bp. Sparrow.
Let us not then stand at the grave weeping. Let us
go home silently, and study how by holiness we may
come to that felicity, to which they are gone before us.
The Lord pardon and amend us all ! And then we
shall courageously meet death ourselves, and patiently
bear it in others, till they and wc be awakened by the
voice of Jesus, to receive us to his everlasting king
dom. Dean Comber.

THE

THANKSGIVING OF WOMEN AFTER CHILD -BIRTH, (M

COMMONXY CAXXED

THE CHURCHING OF WOMEN.

^f This Service, or the concluding Prayer alone, as it stands among the Occasional Prayers and
Thanksgivings, may be used at the discretion of the Minister.
% The Woman, at the usual Time of her Delivery, (2.) shall come into the Church (3.) decent
ly apparelled, (4.) and there shall kneel down, in some convenient place, as hath been accus
tomed, (5.) or as the Ordinary shall direct : And then the Priest shall say unto her, (6.)

(i.) As to the original of this custom, it is not to be
doubted, but that, as many other Christian usages re
ceived their rise from- other parts of the Jewish cecono-
my, so did this from the rite of purification, which is
enjoined so particularly in the twelfth chapter of Le
viticus. Not that we observe it by virtue of that pre
cept, which we grant to have been ceremonial, and so
not now of any force ; but because Ave apprehend some
moral duty to have been implied in it by way of analo
gy, Avhich must be obligatory upon all, even when the
ceremony is ceased. And therefore though the mother
be now no longer obliged to offer the material sacrifices
of the law ; yet she is neA'ertheless bound to offer the
evangelical sacrifice of praise. She is still publickly
to acknowledge the blessing vouchsafed her, and to
profess her sense of the fresh obligation it lays her un
der to obedience. Wheatey.
In the Church of England, the clergyman has no
license to omit any part of this office ; but our Ameri
can reviewers have prefixed to it a rubrick making it
discretionary with the minister to use the Avhole ser
vice, or the concluding prayer alone, as it stands among
the occasional prayers and thanksgivings, t. c. b.
(2.) In the Greek Church the time for performing
this office is limited to be on the fortieth day. But in
the West the time was never strictly determined. And
so our present rubrick does not pretend to limit the
day when the woman shall be churched, but only sup
poses that she will come " at the usual time after her
delivery." The " usual time" is now about a month :
for the woman's weakness will seldom permit her
coming sooner. And if she be not able to come so
soon, she is allowed to stay a longer time ; the Church
not expecting her to return her thanks for a blessing
before it is received. Wheatly.
(3.) It is required, that whenever she does it, she
" shall come into the church." And this is enjoined, first,
for the honour of God, whose marvellous works in the
formation of the child, and the preservation of the wo

man, ought publickly to be owned, that so others may
learn to put their trust in him. Secondly, that the
Avhole congregation may have a fit opportunity for
praising God for the too much forgotten mercy of their
birth. And, thirdly, that the woman may in the proper
place own the mercy now vouchsafed her, of being re
stored to the happy privilege of worshipping God in the
congregation of his saints.
How great therefore is the absurdity wliich some
would introduce of stifling their acknowledgments in
private houses, and of giving thanks for tln^ir recovery
and enlargement in no other place than that of their
confinement and restraint ! a practice which is incon
sistent with the very name of this office, which is called
" The Churching of Women," and which consequently
implies a ridiculous solecism of being " churched at
home." Wheatey.
(4.) That is, as the order and custom was formerly,
with a white covering, or veil. And this custom was
maintained as late as in the reign of King James I ;
but, it having been now for some time discontinued,
long enough to make it obsolete, the decency of the
woman's apparel seems to be left intirely to her own
discretion. Wheatly.
(5.) That is, at the communion-table, or altar, where
the ordinary has not otherwise injoined. Wheatly.
(6.) This office consists of three parts : first, the pre
face, shewing the reason and occasion of the duty ;
secondly, the praises contained in the two proper psalms ;
thirdly, the prayers fitted to the present case, contain
ed in the lesser Litany, Lord's Prayer, Suffrages, and
Collect of thanksgiving. Dean Comber.
(7.) It is a common defect in all other Liturgies, that
they have no preface to introduce the several offices,
and to prepare the parties concerned to do their duties
with understanding. But it is the peculiar care of the
Church of England to instruct us how to do every duty,
as well as to assist us in the doing it. Hence the daily
prayers begin with an exhortation, as do most of the
59

404

THE CHURCHING OF WOMEN.

FORASMUCH as it hath pleased Almighty
God, (7.) of his goodness, to give you safe de
liverance, and to preserve you in the great
danger of child-birth ; you shall therefore give
hearty thanks unto God, and say, (8.)
^\ Then shall the Minister say the following Hymn, taken
from the 116th Psalm. (9.)
Dilexi, quoniam.
I AM well pleased that the' Lord hath
heard the voice of- my prayer ;
That he hath inclined his ear unto me :
Therefore will I call upon him as long as I
live. I found trouble and heaviness, and I called
upon the name of the Lord ; O Lord, I be
seech thee, deliver my soul.
Gracious is the Lord, and righteous ; yea,
our God is merciful.
What reward shall I give unto the Lord,
for all the benefits that he hath done unto me ?
I will receive the cup of salvation ; and call
upon the name of the Lord.
I will pay my vows now in the presence of
all his people; in the courts of the Lord's
house, even in the midst of thee, O Jerusalem.
Praise the Lord*
Glory be to the Father, and to the Son, and
to the Holy Ghost ;
As it was in the beginning, is now, and ever
shall be, world without end. Amen.

U Then shall the Minister say (10.) the Lord's Prayer,
with whatfollows : But the Lord's Prayer may be omit
ted, if this be used with the Morning or Evening Prayer.
OUR Father, who art in Heaven, Hallowed
be thy Name ; Thy Kingdom come ; Thy Will
be done on earth, as it is in Heaven ; Give us
this day our daily bread ; And forgive us our
trespasses, as we forgive those who trespass
against us ; And lead us not into temptation ;
But deliver us from evil. Amen.
Minister. O Lord, save this woman thy ser
vant :
Answer. Who putteth her trust in thee.
Minister. Be thou to her a strong tower,
Answer. From the face of her enemy. "
Minister. Lord, hear our prayer ;
Answer. And let our cry come unto thee.
Minister. Let us pray.
O ALMIGHTY God, (11.) we give thee
humble thanks for that thou hast been gra
ciously pleased to preserve, through the great
pain and peril of child-birth, this woman thy
servant, who desires now to offer her praises
and thanksgivings unto thee. Grant, we be
seech thee, most merciful Father, that she,
through thy help, may both faithfully live,
and walk according to thy will in this life
present, and also may be partaker of everlast
ing glory in the life to come, through Jesus
Christ our Lord. Amen.

*H The Woman that cometh to give her thanks, must offer (12.) accustomed offerings, which shall
be applied by the Minister and the Church- Wardens to the relief of distressed Women in Child
bed : And if there be a Communion, it is convenient that she receive the Holy Communion.

other offices of the Church. Even this short one is not
without a suitable preface directed to the woman, where
by the priest first excites her to a thankful acknowledg
ment for the mercy she has received, and then directs
her in what words to perform it. Wheatey.
(8.) The praises of the woman, as they must be
"hearty," so also must be publick : for she is required
to " say" the psalm of thanksgiving, that is, to repeat
it with an " audible voice," as she does the daily con
fession, after the minister. For the psalm is properly
applicable to her alone ; and the minister reads it, not
upon his own account, but only to instruct and lead *he
woman, by going before her, and, as it were, putting
into her mouth what words she must say.
Bean Comber, Wheatly.
(9.) The Psalm, appointed on this occasion, in all
the Common Prayer Books till the last review, Avas the
121st, Avhich with the 128th was also prescribed by the
office used in the Church of Rome. But neither of these

is so very apt to the case, as that which we have now :
which, though composed by David upon his recovery
from some dangerous sickness, is yet, by leaving out a
verse qr two, Avhich makes mention of the other sex,
easily enough applicable to tlie case of a woman, who
comes to give her thanks for so great a deliverance.
Dean Comber.
(10.) The hymn being over, the Church intimates
that another part of duty, namely, prayer, is begin
ning ; and that it may be also effectual, it is commenc
ed with the Lord's Prayer.; (to which the doxology
was added at the last review, by reason of its being an
office of thanksgiving :) and, that all may bear a part,
two or three short responses are added for the Avoman's
safety and defence. And at last the whole office is
closed with a short and pious Collect : consisting of a
devout mixture of prayer and praise, so peculiarly fit
ted to the present occasion, that it needs no enlarge
ment to shew its propriety. Wheatey.

THE CHURCHING OF WOMEN.

405

(11.) This Collect hath some similitude to the old
Western form, but is much improved in style and
method. The offices of other Churches have larger
and more prayers ; but they exceed this in multitude
of words, not in perfection of sense ; for this contains
all that remains to be done in this case. Dean Comber.
(12.) Wcsee under the law, that every Avoman, who
came to be purified after child-bearing, was required
to bring something that put her to an expence : even
the poorest among them was not wholly excused, but
obliged to do something, though it were but small. And
though neither the kind nor the value of the expence be
now prescribed ; yet sure the expence itself should not
covetously be saved : a woman that comes with any
thankfulness or gratitude should scorn to offer what Da
vid disdained, namely, "of that which costs nothing."
But, besides the accustomed offering referred to, the
woman is to make a yet much better and greater offer
ing, namely, an offering of herself, to be a reasonable,
holy, and lively sacrifice to God. For the rubrick de
clares, that, " if there be a communion, it is convenient
that she receive the holy Communion ;" that being the
most solemn way of praising God for him by whom she
received both the present, and all other God's mercies
towards her : and a means also to bind herself more

strictly to spend those days in his service, which, by
this late deliverance, he hath added to her life.
Wheatey.
By the English rubrick the " accustomed offering"
was appropriated to the Minister ; but our reviewers
have directed it to be devoted to a purpose of charity,
that he may not incur the imputation of performing the
service for fee or reward. t. c. b.
In the Greek and Ethiopick churches women upon
these occasions always did receive the holy Sacrament :
and it seems in this very Church above a thousand years
ago : and still we carry them up to the altar to remind
them of their duty. And doubtless the omission of it
occasions the too soon forgetting of this mercy, and the
sudden falling off from piety, which we see in too many.
Here they may praise God for our Lord Jesus Christ,
and for this late temporal mercy also : here they may
quicken their graces, seal their vows and promises of
obedience, offer their charity, and begin that pious life
to which they are so many ways obliged. To receive
the Sacrament, while the sense of God's goodness and
her own engagements is so fresh upon her, is the like
liest means to make her remember this blessing long, ap
ply it right, and effectually to profit by it. Wherefore
let it not be omitted on this occasion, Dean Comber.

FORMS OF PRATER

TO BE USED AT SEA. (1.)

% The Morning and Evening Service to be used daily at Sea, shall be the same which is appoint
ed in the Book of Common Prayer.

fl These two following Prayers may be also used in Ships
qf War.
O ETERNAL Lord God, who alone spread-
est out the heavens, and rulest the raging of
the sea ; who hast compassed the waters with
bounds, until day and night come to an end ;
be pleased to receive into thy Almighty and
most gracious protection, the persons of us thy
servants, and the fleet [or ship] in which we
serve. Preserve us from the dangers of the
sea, and from the violence of the enemy ; that
we may be a safeguard unto the United States
of America, and a security for such as pass on
the seas upon their lawful occasions ; that the
inhabitants of our land may in peace and quiet
ness serve thee our God ; and that we may re
turn in safety to enjoy the blessings of the land,
with the fruits of our labour ; and, with a
thankful remembrance of thy mercies, to praise
and glorify thy holy name, through Jesus
Christ our Lord. Amen.
The Collect.
DIRECT us, 0 Lord, in all our doings,
with thy most gracious favour, and further us
with thy continual help ; that in all our works
begun, continued, and ended in thee, we may
glorify thy holy name ; and finally by thy mer
cy obtain everlasting life, through Jesus Christ
our Lord. Amen.
(1.) The Forms of Prayer to be used at Sea, were
first inserted in the English Book at the last review.
They have been adopted in ours, with only a few ver
bal alterations, occasioned chiefly by a difference of po
litical institutions. — It will be perceived that, with the
exception of the two first Collects, which are discre
tionary, they are all occasional services — the Common
Morning and Evening Service being appointed to be

^| Prayers to be used in Storms at Sea.
O MOST powerful and glorious Lord God,
at whose command the winds blow, and lift
up the waves of the sea, and who stillest the
rage thereof ; we, thy creatures, but miserable
sinners, do in this our great distress cry unto
thee for help : Save, Lord, or else we perish.
We confess when we have been safe, and seen
all things quiet about us, we have forgotten
thee our God, and refused to hearken to the
still voice of thy word, and to obey thy com
mandments : But now we see how terrible
thou art in all thy works of wonder; the great
God to be feared above all ; and therefore we
adore thy Divine Majesty, acknowledging thy
power, and imploring thy goodness. Help,
Lord, and save us for thy mercies' sake, in Je
sus Christ, thy Son our Lord. Amen.
^ Or this.
O MOST glorious and gracious Lord God,
who dwellest in heaven, but beholdest all things
below ; look down, we beseech thee, and hear
us, calling out of the depth of misery, and out
of the jaws of this death, which is now ready
to swallow us up : Save, Lord, or else we per
ish. The living, the living shall praise thee.
O send thy word of command to rebuke the
raging Winds, and the roaring Sea ; that we,
being delivered from this distress, may live to
used daily at Sea. They are so well adapted to the occa
sions for which they are appointed, and so simple in
themselves as to require no Comments. " It must have
been from oversight," says Bp. White, " that the word
' Minister,' designating the person who is to pronounce
the Absolution, which had been used here and elsewhere
in the Proposed Book, was not changed to ' Priest,' as
it has been in other parts of the Liturgy." t. c. b.

FORMS OF PRAYER TO BE USED AT SEA.

407

serve thee, and to glorify thy name all the
days of our life. Hear, Lord, and save us, for
the infinite merits of our blessed Saviour, thy
Son our Lord Jesus Christ. Amen.
fl The Prayer to be said before a Fight at Sea against
any Enemy.
O MOST powerful and glorious Lord God,
the Lord of hosts, that rulest and commandest
all things ; thou sittest in the throne judging
right : And therefore we make our address to
thy Divine Majesty, in this our necessity, that
thou wouldest take the cause into thine own
hand, and judge between us and our enemies.
Stir up thy strength, O Lord, and come and
help us ; for thou givest not alway the battle
to the strong, but canst save by many or by
few. O let not our sins now cry against us
for vengeance ; but hear us thy poor servants
begging mercy, and imploring thy help, and
that thou wouldest be a defence unto us against
the face of the enemy : Make it appear that
thou art our Saviour and mighty Deliverer,
through Jesus Christ our Lord. • Amen.
^\ Short Prayers for single Persons, who cannot meet to.
join in Prayer with others, by reason of the Fight or
Storm. *j\ General Prayers.
LORD be merciful to us sinners, and save
us for thy mercies' sake.
Thou art the great God, who hast made and
rulest all things : O deliver us for thy name's
sake. Thou art the great God to be feared above
all : O save us, that we may praise thee.
^f Special Prayers with respect to the Enemy.
THOU, 0 Lord, art just and powerful :
O defend our cause against the face of the
enemy. O God, thou art a strong tower of defence
to all who fly unto thee : O save us from the
violence of the enemy.
O Lord of Hosts, fight for us ; that we may
glorify thee.
O suffer us not to sink under the weight of
our sins, or the violence of the enemy.
O Lord, arise, help us, and deliver us, for
thy name's sake.

fl Short Prayers in respect of a Storm.
THOU, 0 Lord, who stillest the raging of
the sea, hear, hear us, and save us, that we
perish not.
O blessed Saviour, who didst save thy disci
ples ready to perish in a storm ; hear us, and
save us, we beseech thee.
Lord, have mercy upon us.
Christ, have mercy upon us.
Lord, have mercy upon us.
0 Lord, hear us.
O Christ, hear us.
God the Father, God the Son, God the Holy
Ghost, have mercy upon us, save us now and
evermore. Amen.
OUR Father, who art in Heaven, Hallowed
be thy Name ; Thy Kingdom come ; Thy
Will be done on Earth, as it is in Heaven ;
Give us this day our daily bread ; And forgive
us our trespasses, as we forgive those who tres
pass against us ; And lead us not into tempta
tion ; But deliver us from evil. Amen.
^f When there shall be imminent danger, as many as can
be spared from necessary service in the ship shall
be called together, aiid make an humble Confession qf
their sins to God : in which every one ought seriously
to reflect upon tliose particular sins, of which his con
science shall a.ccuse him ; saying as followeth :
The Confession.
ALMIGHTY God, Father of our Lord Je
sus Christ, Maker of all things, Judge of all
men ; we acknowledge and bewail our mani
fold sins and wickedness, which we from time
to time most grievously have committed, by
thought, word, and deed, against thy Divine
Majesty, provoking most justly thy wrath and
indignation against us. We do earnestly re
pent, and are heartily sorry for these our mis
doings ; the remembrance of them is grievous
unto us ; the burden of them is intolerable.
Have mercy upon us, have mercy upon us,
most merciful Father : For thy Son our Lord
Jesus Christ's sake, forgive us all that is past ;
and grant, that we may ever hereafter serve
and please thee in newness of life, to the
honour and glory of thy name, through Jesus
Christ our Lord. Amen.
If Then shall tlie Minister, if there be any in the ship,
say,
ALMIGHTY God, our heavenly Father.

408 FORMS OF PRAYER
who, of his great mercy, hath promised for
giveness of sins to all those who with hearty
repentance and true faith turn unto him ; have
mercy upon you ; pardon and deliver you from
all your sins ; confirm and strengthen you in
all goodness, and bring you to everlasting life,
through Jesus Christ our Lord. Amen.
^f Thanksgiving after a Storm.
Psalm 66. Jubilate Deo.
O BE joyful in God, all ye lands ; sing
praises unto the honour of his name ; make his
praise to be glorious.
Say unto God, O how wonderful, art thou
in thy works ; through the greatness of thy
power shall thine enemies be found liars unto
thee. For all the world shall worship thee, sing
of thee, and praise thy name.
O come hither, and behold the works of
God ; how wonderful he is in his doings to
wards the children of men !
He ruleth with his power for ever ; his eyes
behold the people ; and such as will not be
lieve, shall not be able to exalt themselves.
O praise our God, ye people ; and make
the voice of his praise to be heard ;
Who holdeth our soul in life ; and suffer-
eth not our feet to slip.
For thou, O God, hast proved us ; thou
also hast tried us, like as silver is tried.
Thou broughtest us into the snare ; and
laidest trouble upon our loins.
I will go into thine house with burnt-offer
ings ; and will pay thee my vows which I
promised with my lips, and spake with my
mouth, when I was in trouble.
O come hither, and hearken, all ye that
fear God ; and I will tell you what he hath
done for my soul.
I called unto him with my mouth ; and
gave him praises with my tongue.
If I incline unto wickedness with mine
heart, the Lord will not hear me.
But God hath heard me ; and considered
the voice of my prayer.
Praised be God, who hath not cast out my
prayer, nor turned his mercy from me.
Glory be to the Father, and to the Son, and
to the Holy Ghost ;

TO BE USED AT SEA.
As it was in the beginning, is now, and
ever shall be, world without end. Amen.
Psalm 107. Confitemini Domino.
O THAT men would praise the Lord for
his goodness ; and declare the wonders that he
doeth for the children of men !
That they would offer unto him the sacri
fice of thanksgiving ; and tell out his works
with gladness !
They that go down to the sea in ships ; and
occupy their business in great waters ;
These men see the works of the Lord, and
his wonders in the deep.
For at his word, fhe stormy wind ariseth ;
which lifteth up the waves thereof.
They are carried up to the heaven, and
doWn again to the deep ; their soul melteth
away because of the trouble.
They reel to and fro, and stagger like a
drunken man ; and are at their wit's end.
So when they cry unto the Lord in their
trouble, he delivereth them out of their dis
tress. For he maketh the storm to cease, so that
the waves thereof are still.
Then are they glad, because they are at rest ;
and so he bringeth them unto the haven where
they would be.
O that men would therefore praise the Lord
for his goodness ; and declare the wonders that
he doeth for the children of men !
That they would exalt him also in the con
gregation of the people ; and praise him in the
seat of the elders !
Glory be to the Father, and to the Son, and
to the Holy Ghost ;
As it was in the beginning, is now, and ever
shall be, world without end. Amen.
^f Collects of Thanksgiving.
O MOST blessed and glorious Lord God,
who art of infinite goodness and mercy ; we,
thy poor creatures, whom thou hast made and
preserved, holding our souls in life, and now
rescuing us out of the jaws of death, humbly
present ourselves again before thy Divine Ma
jesty, to offer a sacrifice of praise and thanks
giving, for that thou heardest us when we call
ed in our trouble, and didst not cast out our

FORMS OF PRAYER TO BE USED AT SEA.

409

prayer, which we made before thee in our
great distress ; even when we gave all for lost,
our Ship, our Goods, our Lives, then didst thou
mercifully look upon us, and wonderfully
command a deliverance ; for which we now,
being in safety, do give all praise and glory to
thy holy name, through Jesus Christ our Lord.
Amen.
TJ Or this.
O MOST mighty and gracious good God,
thy mercy is over all thy works, but in special
manner hath been extended towards us, whom
thou hast so powerfully and wonderfully de
fended. Thou hast showed us terrible things
and wonders in the deep, that we might see
how powerful and gracious a God thou art ;
how able and ready to help those who trust in
thee. Thou hast showed us how both winds
and seas obey thy command ; that we may
learn even from them hereafter to obey thy
voice, and to do thy will. We therefore bless
and glorify thy name, for this thy mercy, in
saving us when we were ready to perish. And,
we beseech thee, make us as truly sensible now
of thy mercy, as we were then of the danger ;
and give us hearts always ready to express our
thankfulness not only by words, but also by
our lives, in being more obedient to thy holy
commandments. Continue, we beseech thee,
this thy goodness to us ; that we, whom thou
hast saved, may serve thee in holiness and
righteousness all the days of our life, through
Jesus Christ our Lord and Saviour. Amen.
Tf A Hymn of Praise and Thanksgiving- after a danger
ous Tempest.
O COME, let us give thanks unto the Lord,
for he is gracious ; and his mercy endureth
for ever.
Great is the Lord, and greatly to be praised :
let the redeemed of the Lord say so, whom he
hath delivered from the merciless rage of the
sea. The Lord is gracious, and full of com
passion ; slow to anger, and of great mercy.
He hath not dealt with us according to
our sins ; neither rewarded us according to our
iniquities. But as the heaven is high above the earth ;
so great hath been his mercy towards us.

We found trouble and heaviness ; we were
even at death's door.
The waters of the sea had well nigh cover
ed us ; the proud waters had well nigh gone
over our soul.
The sea roared ; and the stormy wind lift
ed up the waves thereof.
We were carried up as it were to heaven,
and then down again into the deep ; our soul
melted within us, because of trouble.
Then cried we unto thee, O Lord ; and thou
didst deliver us out of our distress.
Blessed be thy name, who didst not despise
the prayer of thy servants ; but didst hear our
cry, and hast saved us.
Thou didst send forth thy commandment ;
and the windy storm ceased, and was turned
into a calm.
O let us therefore praise the Lord for his
goodness; and declare the wonders that he
hath done, and still doeth, for the children of
men! Praised be the Lord daily ; even the Lord
that helpeth us, and poureth his benefits upon
us. He is our God, even the God of whom
cometh salvation : God is the Lord, by whom
we have escaped death.
Thou, Lord, hast made us glad through the
operation of thy hands ; and we will triumph
in thy praise.
Blessed be the Lord God ; even the Lord
God, who only doeth wondrous things ;
And blessed be the name of his Majesty for
ever; and let every one of us say, Amen,
Amen. Glory be to the Father, and to the Son, and
to the Holy Ghost ;
As it was in the beginning, is now, and ever
shall be, world without end. Amen.
Tf A Psalm or Hymn of Praise and Thanksgiving after
Victory.
IF the Lord had not been on our side, now
may we say ; if the Lord himself had not been
on our side, when men rose up against us;
They had swallowed us up quick, when
they were so wrathfuUy displeased at us.
Yea, the waters had drowned us, and the

FORMS OF PRAYER TO BE USED AT SEA.

410
stream had gone over our soul ; the deep wa
ters of the proud had gone over our soul.
But praised be the Lord, who hath not given
us over as a prey unto them.
The Lord hath wrought a mighty salvation
for us.
We got not this by our own sword, neither
was it our own arm that saved us ; but thy
right hand, and thine arm, and the light of thy
countenance, because thou hadst a favour unto
us. The Lord hath appeared for us ; the Lord
hath covered our heads, and made us to stand
in the day of battle.
The Lord hath appeared for us ; the Lord
hath overthrown our enemies, and dashed
in pieces those that rose up against us.
Therefore not unto us, O Lord, not unto us ;
but unto thy name be given the glory.
The Lord hath done great things for us ; the
Lord hath done great things for us, for which
we rejoice.
Our help standeth in the name of the Lord,
who hath made heaven and earth.
Blessed be the name of the Lord, from this
time forth for evermore.
Glory be to the Father, and to the Son, and
to the Holy Ghost ;
ff At the Burial of the Dead at Sea, the Office in the Common Prayer Book may be used; only
instead of these words, We therefore commit his Body to the ground, earth to earth, &c. say,
We therefore commit his Body to the deep, to be turned into corruption, looking for the Res
urrection of the Body when the Sea shall give up her dead, and the life of the world ta come,
through our Lord Jesus Christ ; who at his coming shall change our vile Body, that it may be
like his glorious Body, according to the mighty working whereby he is able to subdue all
things to himself.

As it was in the beginning, is now, and ever
shall be, world without end. Amen.
TI After this Hymn may be said the Te Deum.
TI Then this Collect.
O Almighty God, the Sovereign Command
er of all the world, in whose hand is power and
might, which none is able to withstand ; we
bless and magnify thy great and glorious name
for this happy victory, the whole glory where
of we do ascribe to thee, who art the only giv
er of victory. And we beseech thee, give us
grace to improve this great mercy to thy glory,
the advancement of thy Gospel, the honour of
our country, and, as much as in us lieth, to the
good of all mankind. And we beseech thee,
give us such a sense of this great mercy, as
may engage us to a true thankfulness, such as
may appear in our lives, by an humble, holy, and
obedient walking before thee all our days,
through Jesus Christ our Lord ; to whom with
thee, and the Holy Spirit, as for all thy mercies,
so in particular for this victory and deliverance,
be all glory and honour, world without end.
Amen.
2 Cor. xiii. 1 4.
THE grace of our Lord Jesus Christ, and
the love of God, and the fellowship of the Holy
Ghost, be with us all evermore.

A FORM OF PRAYER FOR

THE VISITATION OF PRISONERS.

_ (10

^f When Morning or Evening Prayer shall be read in any Prison, instead ofthe Psalm, O come
let us sing, &c. shall be read the 130th Psalm; and the Minister shall insert, after the Collect
for the Day, the Collect in the following service, O God, who sparest, &c. and at such times as
the Litany is not read, he shall add the Prayer, O God, merciful Father, who despisest not,
&c.

TI And when Notice is given, to the Minister, iliat a Pris
oner is confined for some great or capital ciime, he shall
visit him ; and when he comethinto the place where the
Prisoner is, he shall say, kneeling down,
REMEMBER not, Lord, our iniquities, nor
the iniquities of our forefathers ; neither take
thou vengeance of our sins : Spare us, good Lord,
spare thy people, whom thou hast redeemed
with thy most precious blood, and be not angry
with us for ever.
Answer. Spare us, good Lord.
Tf Let us pray.
Lord, have mercy upon us.
Christ, have mercy upon us.
Lord, have mercy upon us.
OUR Father who art in Heaven, &c.
Minister. O Lord, show thy mercy upon us ;
Answer. And grant us thy salvation.
Minister. Turn thy face from our sins ;
Answer. And blot out all our iniquities.
Minister. Send us help from thy holy place ;
Answer. For thine indignation lieth hard
upon us.
Minister. O Lord, hear our prayer ;
Answer. And let the sighing of the Prison
ers come before thee.
(1.) The English Liturgy contains no Forms for the
Visitation of Prisoners. Ours was taken from the Irish
Book of Common Prayer ; in which it is set forth as
" Treated upon by the Archbishops and Bishops, and
the rest of the Clergy of Ireland, and agreed upon by
her Majesty's Licence in their Synod, holden at Dub
lin, in the year 1711." It will be found a valuable
manual for those who may be appointed as Chaplains,

The Collect.
GRANT, we beseech thee, Almighty God,
that we, who for our evil deeds do worthily
deserve to be punished, by the comfort of thy
grace may mercifully be relieved ; through our
Lord and Saviour Jesus Christ. Amen.
O GOD, who sparest when we deserve pun
ishment, and in thy wrath rememberest mer
cy ; we humbly beseech thee, of thy goodness
to comfort and succour all those who are un
der reproach and misery in the house of bond
age ; correct them not in thine anger, nei
ther chasten them in thy sore displeasure.
Give them a right understanding of themselves,
and of thy threats and promises ; that they may
neither cast away their confidence in thee, nor
place it any where but in thee. Relieve the dis
tressed, protect the innocent, and awaken the
guilty : and forasmuch as thou alone bringest
light out of darkness, and good out of evil, grant
that the pains and punishments which these
thy servants endure, through their bodily con^
finement, may tend to setting free their souls
from the chains of sin ; through Jesus Christ our
Lord. Amen.
Tf Here the Minister, as he shall see convenient, may read
the Prayer for All conditions of Men, the Collect for
or called upon to perform occasional services, in our
Prisons. Besides this office, we have also added "a Form of
Prayer and Thanksgiving, for the Fruits of the Earth,"
and " Forms of Prayer to be used in Families ;" neither
of which are contained in the English Book. The first
was prepared in 1785, and printed in the Proposed Book ;
the second is taken substantially from Bp. Gibson.
t. c. B.
60

412 Ash-Wednesday, and the Collect beginning Almighty
God, the fountain of all wisdom, &c. or any other
Prayer qf fhe Liturgy, which he shall judge proper.
Tf Then shall the Minister exhort the Prisoner or Prisoners
after this Form, or other like:
DEARLY beloved, know this, that Almighty
God, whose never-failing providence govern-
eth all things both in heaven and earth, hath
so wisely and mercifully ordered the course
of this world, that his judgments are often
sent as fatherly corrections to us; and if with
due submission and resignation to his holy
will we receive the same, they will work to
gether for our good.
It is your part and duty, therefore, to hum
ble yourself under the mighty hand of God, to
acknowledge the righteousness of his judg
ments, and to endeavour, that, by his grace, this
present visitation may lead you to a sincere and
hearty repentance.
The way and means thereto is, to examine
your life and conversation by the rule of God's
commandments ; and whereinsoever you shall
perceive yowrse^tohave offended either by will,
word, or deed, there to bewail your own sin
fulness, and to confess yourself to Almighty
God, with full purpose of amendment of life.
And if you shall perceive your offences to be
such as are not only against God, but also
against your neighbours; then to reconcile
yourself to them, being ready to make restitu
tion and satisfaction, according to the utter
most of your power, for all injuries and wrongs
done hy you to any other : and being likewise
ready to forgive others who have offended you,
as you would have forgiveness of your offences
at God's hand. And to this true repentance
and change of mind you must add a lively and
steadfast faith, and dependence upon the merits
of the death of Christ, with an entire resignation
of yourself to the will of God. Except you
repent, and believe, we can give you no hope
of salvation. But if you do sincerely repent
and believe, God hath declared, though your
sins be as red as scarlet, they shall be made
white as snow ; though your wickednesses
have gone over your head, yet shall they not
be your destruction.
We exhort you therefore in the name of
God, and of his dear Son Jesus Christ our Sav-

THE VISITATION OF PRISONERS.

iour, and as you tender your own Salvation,
to take good heed of these things in time, while
the day of salvation lasteth; for the night
cometh, when no man can work. While you
have the light, believe in the light, and walk
as children of the light, that you be not cast
into outer darkness ; that you may not knock,
when the door shall be shut ; and cry for mer
cy, when it is the time of justice. Now you
are the object of God's mercy, if by repentance
and true faith you turn unto him : but if you
neglect these things, you will be the object of
his justice and vengeance: Now you may
claim the merits of Christ; but if you die
in your sins, his sufferings will tend to your
greater condemnation. O beloved, consider
in this your day, how fearful a thing it will be
to fall into the hands of the living God, when
you can neither fly to his mercy to protect you,
nor to the merits of Christ to cover you in that
terrible day.
TI Here the Minister shall examine him concerning his
Faith, and rehearse the Articles of the Creed, Dost
thou believe in God, Sfc. And the Prisoner shall
answer, All this I steadfastly believe.
Tf Then shall the Minister examine whether he repent him
truly qf his sins, and be in charity with all the world,
, and further admonish him particularly concerning the
crimes wherewith he is charged ; and exhort him, if
he have any scruples, that he would declare the same,
and prepare himself for the Holy, Communion, against
the time that it may be proper to administer it to him.
Tf Then, all kneeling, the Minister shall say as follows,
from the 5 1st Psalm :
HAVE mercy upon me, O God, after thy
great goodness ; according to the multitude of
thy mercies, do away mine offences.
Wash me thoroughly from my wickedness ;
and cleanse me from my sin.
For I acknowledge my faults ; and my sin
is ever before me.
Against thee only have I sinned, and done
this evil in thy sight ; that thou mightest be
justified in thy saying, and clear when thou
art judged.
Behold, I was shapen in wickedness ; and
in sin hath my mother conceived me.
But lo, thou requirest truth in the inward

THE VISITATION OF PRISONERS.

413

parts ; and shalt make me to understand wis
dom secretly.
Thou shalt purge me with hyssop, and I shall
be clean ; thou shalt wash me, and I shall be
whiter than snow.
Thou shalt make me hear of joy and glad
ness ; that the bones which thou hast broken
may rejoice.
Turn thy face from my sins ; and put out
all my misdeeds.
Make me a clean heart, O God ; and renew
a right spirit within me.
Cast me not away from thy presence ; and
take not thy Holy Spirit from me.
O give me the comfort of thy help again ;
and stablish me with thy free Spirit.
Then shall I teach thy ways unto the wick
ed ; and sinners shall be converted unto thee.
Deliver me from blood guiltiness, O God,
thou that art the God of my health ; and my
tongue shall sing of thy righteousness.
Thou shalt open my lips, O Lord ; and my
mouth shall show thy praise.
For thou desirest no sacrifice, else would I
give it thee ; but thou delightest not in burnt-
offerings. The sacrifice of God is a troubled Spirit ;
a broken and contrite heart, O God, shalt thou
not despise.
Tf Then the Minister shall say,
Let us pray.
O LORD, we beseech thee, mercifully hear
our prayers, and spare all those who confess
their sins unto thee ; that they, whose con
sciences by sin are accused, by thy merciful
pardon may be absolved, through Christ our
Lord. Amen.
O GOD, whose mercy is everlasting, and
power infinite ; look down with pity and com
passion upon the sufferings of this thy servant;
and whether thou visitest for trial of his pa
tience, or punishment of his offences, enable
him by thy grace cheerfully to submit himself
to thy holy will and pleasure. Go not far
from those, O Lord, whom thou hast laid in
a place of darkness, and in the deep ; and for
asmuch as thou hast not cut him off suddenly,
but chastenest him as a father ; grant that he,

duly considering thy great mercies, may be
unfeignedly thankful, and turn unto thee with
true repentance and sincerity of heart, through
Jesus Christ our Lord. Amen.
Tf Prayers for Persons under Sentence of Death.
Tf When a Criminal is under Sentence of Death, the Min
ister shall proceed, immediately after the Collect, 0
God, who sparest, tfc. lo exhort him after this Form,
or other like :
DEARLY beloved, it hath pleased Almighty
God, in his justice, to bring you under the
sentence and condemnation of the law : You
are shortly to suffer death in such a manner,
that others, warned by your example, may be
the more afraid to offend ; and we pray God,
that you may make such use of your punish
ments in this world, that your soul may be
saved in the world to come.
Wherefore we come to you in the bowels
of compassion ; and, being desirous that you
should avoid presumption on the one hand,
and despair on the other, shall plainly lay be
fore you the wretchedness of your condition,
and declare how far you ought to depend on
the mercies of God, and the merits of our Sav
iour. Consider then seriously with yourself,
in all appearance the time of your dissolution
draweth near ; your sins have laid fast hold
upon you ; you are soon to be removed from
among men by a violent death ; and you shall
fade away suddenly like the grass, which in
the morning is green and groweth up, but in
the evening is cut down, dried up, and with
ered. After you have thus finished the course
of a sinful and miserable life, you shall appear
before the Judge of all flesh ; who, as he pro
nounces blessings on the righteous, shall like
wise say, with a terrible voice of most just judg
ment, to the wicked, Go, ye accursed, into the
fire everlasting, prepared for the devil and his
angels. Your sins have brought you too near this
dreadful sentence : It is therefore your part
and duty, my brother, humbly to confess and
bewail your great and manifold offences, and
to repent you truly of your sins, as you tender
the eternal salvation of your soul.
Be not deceived with a vain and presumptu
ous expectation of God's favour, nor say with-

414
in yourself, Peace, Peace, where there is no
peace ; for there is no peace, saith my God,
to the wicked. God is not mocked ; he is of
purer eyes than to behold iniquity ; and with
out holiness no man shall see the Lord. On the
other hand, despair not of God's mercy, though
trouble is on every side ; for God shutteth not
up his mercies for ever in displeasure : But if
We confess our sins, he is faithful and just to
forgive us our sins, and to cleanse us from all
unrighteousness. Do not either way abuse the
goodness of God, who calleth us mercifully to
amendment, and of his endless pity promiseth
us forgiveness of that which is past, if with a
perfect and true heart we return unto him.
Since therefore you are soon to pass into an
endless and unchangeable state, and your fu
ture happiness or misery depends upon the few
moments which are left you ; I require you
strictly to examine yourself, and your estate
both towards God and towards man ; and let
no worldly consideration hinder you from
making a true and full confession of your sins,
and giving all the satisfaction which is in your
power to every one whom you have wronged
or injured ; that you may find mercy at your
heavenly Father's hand, for Christ's sake, and
not be condemned in the dreadful day of judg
ment. Lastly, beloved, submit yourself with Christ
ian resignation to the just judgment of God,
which your own crimes have brought upon
you, and be in charity with all men ; being
ready sincerely to forgive all such as have of
fended you, not excepting those who have
prosecuted you even unto death : And, though
this may seem a hard saying, yet know assured
ly, that without it your charity is not yet per
fect. And fail not earnestly to endeavour and
pray for this blessed temper and composure of
mind. So may you cast yourself with an en
tire dependence upon the mercies of God,
through the merits of our Saviour and Re
deemer Jesus Christ.
TI Here the Minister shall examine him concerning his
Faith, and rehearse the Articles of the Creed, Dost
thou believe in God, ifc. And the Criminal shall
answer,
All this I steadfastly believe.

THE VISITATION OF PRISONERS.

TI Then shall the Minister examine whether he repent him
truly of his sins, exhorting him to a particular Confess
ion qf the sin for which he is condemned ; and upon
Confession, he shall instruct him what satisfaction
ought to be made to those whom he has offended there
by ; and if he knoweth any combinations in wickedness j
or any evil practices designed against others, let him
be ndmonished to the utmost qf his power to discover
and prevent them.
TI After his Confession, the Minister shall declare to him
the pardoning mercy of God, in the Form which is used
in the Communion Service.
TI After which shall be said the Collect following.
O HOLY Jesus, who of thine infinite good
ness, didst accept the conversion of a sinner
on the cross ; open thine eye of mercy upon
this thy servant, who desireth pardon and for
giveness, though in his latest hour he turneth
unto thee. Renew in him whatsoever hath
been decayed by the fraud and malice of the
devil, or by his own carnal will and frailness.
Consider his contrition ; accept his repentance ;
and forasmuch as he putteth his full trust only
in thy mercy, impute not unto him his former
sins, but strengthen him with thy blessed
Spirit ; and when thou art pleased to take him
hence, take him unto thy favour : This we beg
through thy merits, O Lord, our Saviour and
our Redeemer. Amen.
TI Then the Minister sliall say,
O FATHER of mercies and God of all
comfort ; we fly unto thee for succour in be
half of this thy servant, who is now under the
sentence of condemnation. The day of his
calamity is at hand, and he is accounted as one
of those who go down into the pit. Blessed
Lord, remember thy mercies ; look upon his
infirmities ; hear the voice of his complaint ;
give him, we beseech thee, patience in this his
time of adversity, and support under the ter
rors which encompass him; set before his
eyes the things he hath done in the body,
which have justly provoked thee to anger ; and
forasmuch as his continuance appeareth to be
short amongst us, quicken him so much the
more by thy grace and Holy Spirit ; that he,
being converted and reconciled unto thee, be
fore thy judgments have cut him off from the
earth, may at the hour of his death depart in
peace, and be received into thine everlasting
kingdom, through Jesus Christ our Lord.
Amen.

THE VISITATION OF PRISONERS.

415

Tf Adding this.
0 SAVIOUR of the world, who by thy
cross and precious blood hast redeemed us,
save us and help us, we humbly beseech thee,
0 Lord. .
Tf Then the Minister, standing, shall say,
IN the midst of life we are in death : Of
whom may we seek for succour, but of thee, O
Lord, who for our sins art justly displeased ?
Yet, 0 Lord God most holy, O Lord most
mighty, O holy and most merciful Saviour, de
liver us not into the bitter pains of eternal death.
Thou knowest, Lord, the secrets of our
hearts: Shut not thy merciful ears to our
prayers ; but spare us, Lord most holy, O God
most mighty, O holy and merciful Saviour,
thou most worthy Judge eternal, suffer us not,
at our last hour, for any pains of death to fall
from thee.
Tf Then the Minister shall say,
THE Almighty God, who is a most strong
tower to all those who put their trust in him ;
to whom all things in heaven, in earth, and un
der the earth, do bow and obey ; be now and
evermore thy defence ; and make thee know
and feel that there is none other name under
heaven given to man, in whom and through
whom thou mayest receive salvation, but only
the name of our Lord Jesus Christ. Amen.
Tf And after that shall say,
UNTO God's gracious mercy and protection
we commit thee : The Lord bless thee and
keep thee : The Lord make his face to shine
upon thee, and be gracious unto thee : The
Lord lift up his countenance upon thee, and
give thee peace both now and evermore.
Tf At the time of Execution, besides all, or such parts of
the foregoing office as the Minister shall judge proper,
shall be said tlie Commendatory Prayer for a person
at the point of departure, as it is in the Visitation of
the Sick. TI The Collect for the Communion Service.
O GOD, who declarest thy Almighty power

chiefly in showing mercy and pity; we be
seech thee to have mercy upon this thy ser
vant, who for his transgressions is appointed to
die. Grant that he may take thy judgments
patiently, and repent him truly of his sins ;
that he recovering thy favour, the fearful re
ward of his actions may end with this life;
and whensoever his soul shall depart from the
body, it may be without spot presented unto
thee, through Jesus Christ our Lord. Amen.
The Epistle. Heb. xii. 1 1 .
NO chastening for the present seemeth to be
joyous, but grievous ; nevertheless, afterwards
it yieldeth the peaceable fruit of righteousness,
unto them which are exercised thereby.
The Gospel. St. John v. 24.
VERILY, verily, I say unto you, He that
heareth my word, and believeth on him that
sent me, hath everlasting life, and shall not
come into condemnation ; but is passed from
death unto life.
Tf A Prayer for imprisoned Debtors.
MOST gracious God, look down in pity
and compassion upon these thine afflicted ser
vants, who are fallen under the misery of a
close restraint. Give them always a deep
sense of their sins, and of thy fatherly love and
correction; and the more their confinement
presseth hard upon them, the more let the
comforts of thy grace and mercy abound to
wards them. Give to their creditors tender
ness and compassion, and to them a meek and
forgiving spirit towards all those who have
confined them, and a full purpose to repair all
the injuries and losses which others have sus
tained by them. Raise them up friends to
pity and relieve them ; give them the continu
ed comfort of thy countenance here ; and so
sanctify their afflictions, that they may work
for them an eternal weight of glory, through
the merits and mediation of Jesus Christ thy
Son our Lord. Amen.

A FORM OF
PRATER AND THANKSGIVING
TO ALMIGHTY GOD,
For the Fruits of the Earth, and all the other Blessings of his merciful Providence ; to be used
yearly on the first Thursday in November, or on such other Day as shall be appointed by
the Civil Authority.

"|f The Service shall be as usual, except where it is hereby otherwise appointed.

TI Among tlie Sentences at the beginning of Morning
Prayer shall be the following :
HONOUR the Lord with thy substance,
and with the first fruits of all thine increase :
So shall thy barns be filled with plenty, and
thy presses shall burst out with new wine.
Prov. iii. 9, 10.
The Lord by wisdom hath founded the
earth ; by understanding hath he established
the heavens: By his knowledge the depths
are broken up, and the clouds drop down the
dew. Prov. iii. 19, 20.
The eternal God is thy refuge, and under
neath are the everlasting arms. Deut. xxxiii. 27.
Israel then shall dwell in safety alone ; the
fountain of Jacob shall be upon the land of
corn and of wine, also his heaven shall drop
down dew. Deut. xxxiii. 28.
Happy art thou, O Israel ; who is like unto
thee, O people saved by the Lord, the shield
of thy help, and who is the sword of thy ex
cellency ! Deut. xxxiii. 29.
TI Instead of, 0 come let us sing, Src. the following
shall be said or sung :
PRAISE ye the Lord ; for it is good to
sing praises unto our God ; for it is pleasant,
and praise is comely,
The Lord doth build up Jerusalem ; he
gathereth together the out-casts of Israel.
He healeth those that are broken in heart,
and bindeth up their wounds.

He covereth the heaven with clouds, and
prepareth rain for the earth ; he maketh the
grass to grow upon the mountains.
He giveth to the beast his food ; and to the
young ravens which cry.
Praise the Lord, O Jerusalem : Praise thy
God, O Sion.
For he hath strengthened the bars of thy
gates ; he hath blessed thy children within
thee. He maketh peace in thy borders, and filleth
thee with the finest of the wheat.
Tf Then shall be said or sung one qf the Selections, or
some other portion of the Psalms, at the discretion qf
the Minister.
Tf The First Lesson shall be Deut. viii. and the Second
Lesson shall be 1 Thess. v. 12 to 24.
Tf After the General Thanksgiving, shall be said this
which followeth :
MOST gracious God, by whose knowledge
the depths are broken up, and the clouds drop
down the dew ; we yield thee unfeigned thanks
and praise, as for all thy mercies, so especially
for the returns of Seed-time and Harvest, and
for crowning the year with thy goodness, in
the increase of the ground and the gathering
in of the fruits thereof. And, We beseech thee,
give us a just sense of this great mercy ; such
as may appear in our lives, by an humble, holy,
and obedient walking before thee all our days,
through Jesus Christ our Lord ; to whom,

PRAYER AND THANKSGIVING.

417

with thee and the Holy Ghost, be all glory
and honour, world without end. Amen.
Tf The Collect to be used instead of that for the day.
O MOST merciful Father, who hast bless
ed the labours of the husbandman in the re
turns of the fruits of the earth ; we give thee
humble and hearty thanks for this thy bounty ;
beseeching thee to continue thy loving-kind
ness to us ; that our land may still yield her
increase, to thy glory and our comfort, through
Jesus Christ our Lord. Amen.
The Epistle. St. James i. 16.
DO not err, my beloved brethren : every
good gift and every perfect gift is from above ;
and cometh down from the Father of Lights,
with whom is no variableness, neither shadow
of turning. Of his own will begat he us of the
word of truth, that we should be a kind of first
fruits of his creatures. Wherefore, my beloved
brethren, let every man be swift to hear, slow
to speak, slow to wrath : for the wrath of man
worketh not the righteousness of God. Where
fore lay apart all filthiness and superfluity of
naughtiness, and receive with meekness the en
grafted word, which is able to save your souls.
Be ye doers of the word ; and not hearers only,
deceiving your own selves. For if any be a
hearer of the word and not a doer, he is like
unto a man beholding his natural face in a

glass : for he beholdeth himself, and goeth his
way, and straightway forgetteth what manner
of man he was. But whoso looketh into the
perfect law of liberty, and continueth therein,
he being not a forgetful hearer, but a doer of
the work, this man shall be blessed in his deed.
If any man among you seem to be religious,
and bridleth not his tongue, but deceiveth his
own heart, this man's religion is vain. Pure
religion and undefiled before God and the Fa
ther is this, to visit the fatherless and widows
in their affliction, and to keep himself unspot
ted from the world.
The Gospel. St. Matt. v. 43.
YE have heard that it hath been said, Thou
shalt love thy neighbour and hate thine ene
my. But I say unto you, love your enemies,
bless them that curse you, do good to them
that hate you, and pray for them which de-
spitefully use you and persecute you ; that ye
may be the children of your Father which is
in heaven : for he maketh his sun to rise on
the evil and on the good, and sendeth rain on
the just and on the unjust. For if ye love
them which love you, what reward have ye ?
do not even the Publicans the same ? Or if
ye salute your brethren only, what do ye more
than others ? do not even the Publicans so ?
Be ye therefore perfect, even as your Father
which is in heaven is perfect.

FORMS OF PRATER

TO BE USED IN FAMILIES.

MORNING PRAYER.

^f The Master or Mistress having called together as many of the Family as can conveniently be
present, let one of them, or any other whom they shall think proper, say as follows, all kneel
ing :

OUR Father, who art in Heaven, Hallowed
be thy Name ; Thy Kingdom come ; Thy
Will be done on Earth, as it is in Heaven ;
Give us this day our daily bread ; And forgive
us our trespasses, as we forgive those who tres
pass against us ; And lead us not into tempta
tion ; But deliver us from evil : For thine is
the Kingdom, and the Power, and the Glory,
for ever and ever. Amen.
ALMIGHTY and everlast
ing God, in whom we live and
Acknowledgment move and have our being ; we,
of God's mercy and thy needy creatures, render
preservation, espe- thee our humble praises, for
thy preservation of us from the
beginning of our lives to this
day, and especially for having
delivered us from the dangers
of the past night. To thy
watchful providence we owe
it, *(that no disturbance hath
come nigh us or our dwelling ;
but, that we are brought in

dally through
night past.

the

*[• When disturb
ances of any kind
befall a Family,
instead of this, say,

thatnotwithstand- safety to the beginning of this
ins; our dangers, ¦, \ _i ._ ¦ ., °
wl are brought in dav0 For these thy mercies,
safety to the begin- we bless and magnify thy glo-
ning of this day. riousName; humbly beseech
ing thee to accept this our
morning sacrifice of praise and
thanksgiving ; for his sake who
lay down in the grave, and
rose again for us, thy Son
our Saviour Jesus Christ.
Amen.

AND, since it is of thy mer
cy, O gracious Father, that
another day is added to our
lives ; we here dedicate both
our souls and our bodies to Dedication of soul
thee and thy service, in a sober, and ?0^ *° God'*
... J . ' ,.. ' service, with a res-
nghteous, and godly life: In olution to be grow-
which resolution, do thou, O ing daily in good-
merciful God, confirm and ness'
strengthen us; that, as we
grow in age, we may grow in
grace, and in the knowledge of
our Lord and Saviour Jesus
Christ. Amen.
BUT, O God, Who know- Prayer for grace
est the weakness and corrup- to enable us toper-
tion of our nature, and the/?rm that ™olu-
manifold temptations which
we daily meet with ; we humbly beseech thee
to have compassion on our infirmities, and to
give us the constant assistance of thy Holy
Spirit ; that we may be effectually restrained
from sin, and excited to our duty. Imprint
upon our hearts such a dread of thy judgments,
and such a grateful sense of thy goodness to us,
as may make us both afraid and ashamed
to offend thee. And, above all, keep in our
minds a lively remembrance of that great Day,
in which we must give a strict account of our
thoughts, words, and actions; and, according
to the works done in the body, be eternally re
warded or punished, by him whom thou hast
appointed the Judge of quick and dead, thy
Son Jesus Christ our Lord. Amen.

FORMS OF PRAYER TO BE USED IN FAMILIES.

For grace to guide IN particular, we implore
andkeepus the fol- th e and protection for
lowing day, and j or •> ° . r
God's blessing on the ensuing day. Keep us
the business of the temperate in our meats and
same' drinks, and diligent in our
several callings. Grant us pa
tience under any afflictions thou
shalt see fit to lay on us, and
minds always contented with
our present condition. Give
* On Sunday us grace to be just and upright
Morning,insteadofinall ourdealingS; quiet and
this, say, and let , , pup
thy Holy Spirit ac- peaceable ; full of compassion ;
company us to the and ready to do good to all
place of thy public menj according to our abilities
Tserfous and at! and opportunities. Direct us
tentive, and rais- in all our ways *(and prosper

419
the works of our hands in the ing our minds from
business of our several sta-^e Noughts of this
\ t» * _ tf n world to the con-
tions.) Defend us from all sideration of the
dangers and adversities ; and next, that we may
be graciously pleased to takeferventlyjoininthe
_, and all things belonging to £$$#££,
us, under thy Fatherly care and listen to our
and protection. These things, duty with honest
and whatever else thou shalt heal> i"order to
, . , practise it.
see necessary and convenient
to us, we humbly beg, through
the merits and mediation of
thy Son Jesus Christ our Lord
and Saviour. Amen.
THE grace of our Lord Jesus Christ, and
the love of God, and the fellowship of the Holy
Ghost, be with us all evermore. Amen.

EVENING PRAYER.
Tf The Family being together, a little before Bed Time, let the Master or Mistress, or any other
whom they shall think proper, say as follows, all kneeling :

OUR Father who art in Heaven, Hallowed
be thy Name ; Thy Kingdom come ; Thy
Will be done on earth, as it is in Heaven ; Give
us this day our daily bread ; And forgive us our
trespasses, as we forgive those who trespass
against us ; And lead us not into temptation ;
But deliver us from evil : For thine is the
Kingdom, and the Power, and the Glory, for
ever and ever. Amen.

Confession of
sins, with aprayer
for contrition and
pardon.

* Here, let him
who reads, make a
short pause, that
every one may se
cretly confess the
sins and failings
of that day.

MOST merciful God, who
art of purer eyes than to be
hold iniquity, and hast promis
ed forgiveness to all those who
confess and forsake their sins ;
we come before thee in an
humble sense of our own un
worthiness, acknowledging our
manifold transgressions of thy
righteous laws.* But, O gra
cious Father, who desirest not
the death of a sinner, look upon
us, we beseech thee, in mercy,
and forgive us all our trans
gressions. Make us deeply
sensible of the great evil of

them ; and work in us an hearty contrition ;
that we may obtain forgiveness at thy hands,
who art ever ready to receive humble and
penitent sinners; for the sake of thy Son
Jesus Christ, our only Saviour and Redeemer.
Amen.
AND lest, through our own Prayer for grace
frailty, or the temptations ^gorm and grow
which encompass us, we be
drawn again into sin, vouchsafe us, we beseech
thee, the direction and assistance of thy Holy
Spirit. Reform whatever is amiss in the
temper and disposition of our souls ; that no
unclean thoughts, unlawful designs, or inordi
nate desires, may rest there. Purge our hearts
from envy, hatred, and malice ; that we may
never suffer the sun to go down upon our
wrath ; but may always go to our rest in peace,
charity, and good-will, with a conscience void
of offence towards thee and towards men:
That so, we may be preserved pure and blame
less, unto the coming of our Lord and Saviour
Jesus Christ. Amen.

AND accept, O Lord, our
intercessions for all mankind.
61

The Intercession.

420

FORMS OF PRAYER TO BE USED IN FAMILIES.

Let the light of thy Gospel shine upon all na
tions ; and may as many as have received it,
live as becomes it. Be gracious unto thy
Church ; and grant that every member of the
same, in his vocation and ministry, may serve
thee faithfully. Bless all in authority over us ;
and so rule their hearts and strengthen their
hands, that they may punish wickedness and
vice, and maintain thy true religion and virtue.
Send down thy blessings, temporal and spir
itual, upon all our relations, friends, and
neighbours. Reward all who have done us
good, and pardon all those who have done or
wish us evil, and give them repentance and
better minds. Be merciful to all who are in
any trouble ; and do thou, the God of pity, ad
minister to them according to their several ne
cessities, for his sake who went about doing
good, thy Son our Saviour Jesus Christ* Amen.
TO our prayers, O Lord, we
The Thanksgiv- ¦¦ Qur unfejsned thanks for
all thy mercies ; for our being,
our reason, and all other endowments and fac
ulties of soul and body ; for our health, friends,
food, and raiment, and all the other comforts
and conveniences of life. Above all, we adore
thy mercy in sending thy only Son into the
world, to redeem us from sin and eternal death,
and in giving us the knowledge and sense
of our duty towards thee. We bless thee

for thy patience with us, notwithstanding
our many and great provocations; for all
the directions, assistances, and comforts of
thy Holy Spirit ; for thy continual care and
watchful providence over us through the whole
course of our lives ; and particularly for the mer
cies and benefits of the past day : Beseeching
thee to continue these thy blessings to us ; and
to give us grace to show our thankfulness in a
sincere obedience to his laws, through whose
merits and intercession we received them all,
thy Son our Saviour Jesus Christ, Amen.
IN particular, we beseech Prayer for God's
thee to continue thy gracious protection through
protection to us this night, ff ni§M foUow-
Defend us from all dangers
and mischiefs, and from the fear of them ;
that we may enjoy such refreshing sleep, as
may fit us for the duties of the following day.
Make us ever mindful of the time when we
shall lie down in the dust ; and grant us grace
always to live in *uch a state, that we may
never be afraid to die : So that living and dy
ing we may be thine, through the merits and
satisfaction of thy Son Christ Jesus, in whose
name we offer up these our imperfect prayers.
Amen.
THE grace of our Lord Jesus Christ, and
the love of God, and the fellowship ofthe Holy
Ghost, be with us all evermore. Amen.

^f On Sundays and on other days, when it may be convenient, it will be proper to begin with a
Chapter, or apart of a Chapter, from the New-Testament.

NOTES

INTRODUCTORY TO THE PSALMS,

THE Psalms are an epitome of the Bible, adapted
to the purposes of devotion. They treat occasionally
of the creation and formation of the world ; the dis
pensations of Providence, and the economy of grace ;
the transactions of the patriarchs ; the exodus of the
children of Israel ; their journey through tlfe wilder
ness, and settlement in Canaan ; their law, priesthood,
and ritual ; the exploits of their great men, wrought
through faith ; their sins and captivities ; their repent
ances and restorations ; the sufferings and victories of
David; the peaceful and happy reign of Solomon ; the
advent of Messiah, with its effects and consequences ;
his incarnation, birth, life, passion, death, resurrection,
ascension, kingdom, and priesthood ; the effusion ofthe
Spirit ; the conversion of the nations ; the rejection of
the Jews ; the establishment, increase, and perpetuity of
the Christian church ; the end of the world ; the general
judgment; the condemnation ofthe wicked, and the final
triumph of the righteous with their Lord and King.
These are the subjects here presented to our meditations.
We are instructed how to conceive of them aright, and to
express the different affections which, when so conceived
of, they must excite in our minds. They are, for this
purpose, adorned with the figures, and set off with all
the graces, of doetry ; and poetry itself is designed yet
farther to be recommended by the charms of musick,
thus consecrated to the service of God ; that so delight
may prepare the way for improvement, and pleasure
become the handmaid of wisdom, while every turbulent
passion is calmed by sacred melody, and the evil spirit
is still dispossessed by the harp of the son of Jesse.
This little volume, like the paradise of Eden, affords
us in perfection, though in miniature, every thing that
groweth elsewhere, " every tree that is pleasant to the
sight, and good for food :" and above all, what was
there lost, but is here restored, the tree of life in the
midst of the garden. That which we read, as matter
of speculation, in the other Scriptures, is reduced to
practice, when we recite it in the Psalms ; in those, re
pentance and faith are described, but in these, they are
acted ; by a perusal of the former, Ave learn how oth
ers served God, but, by using the latter, we serve him
ourselves. "What is there necessary for man to
know," says the pious and judicious Hooker, " which
the Psalms are not able to teach ? They are to begin
ners an easy and familiar introduction, a mighty aug
mentation of all virtue and knowledge in such as are
entered before, a strong confirmation to the most per
fect among others. Heroical magnanimity, exquisite
justice, grave moderation, exact wisdom, repentance
unfeigned, unwearied patience, the mysteries of God,

the sufferings of Christ, the terrors of wrath, the com
forts of grace, the works of Providence over this world,
and the promised joys of that world which is to come;
all good necessary to be either known, or done, or had,
this one celestial fountain yieldeth. Let there be any
grief or disease incident unto the soul of man, any
wound or sickness named, for which there is not, in this
treasure-house, a present comfortable remedy at all
times ready to be found." In the language of this di
vine book, therefore, the prayers and praises of the
Church have been offered up to the thi;one of grace,
from age to age. And it appears to have been the man
ual of the Son of God, in the days of his flesh ; who, at
the conclusion of his last supper, is generally supposed,
and that upon good grounds, to have sung a hymn
taken from it ; who pronounced, on the cross, the be
ginning of the 22d Psalm ; " My God, my God, why
hast thou forsaken me ?" and expired with a part of the
31st Psalm in his mouth ; " Into thy hands I commend
my spirit." Thus he, who had not the Spirit by meas
ure, in whom Avere hidden all the treasures of wisdom
and knowledge, and who spake as never man spake,
yet chose to conclude his life, to solace himself in his
greatest agony, and at last to breathe out his soul, in
the Psalmist's form of words rather than his own. No
tongue of man or angel, as Dr. Hammond justly ob
serves, can convey an higher idea of any book, and of
their felicity who use it aright. Bp. Horne.
The Psalms very justly make a principal part of the
joint praises, that we offer up to God. For though
several of them were composed on particular occasions,
yet they are plainly fitted for general use ; and their
insertion into the canon of Scripture proves them to be
designed for it : the Jews anciently recited them in the
temple, and do still in their synagogues : the New Tes
tament hath recommended them to the Christians ; and
the whole Church hath sung them ever since. Indeed
the subject matter of them is very different : but those
of joy are much more numerous, than any other sort :
and all of them afford ground of praise at least ; the
doctrinal, the exhortatory, the historical, as well as
the rest. Even the plaintive and petitionary minister
cause of thanksgiving to Him, who hath promised to
hear, and support, and deliver; and make all "things
Avork together for good to them, that love him." Rom.
viii. 28. Glory therefore to thc blessed Three in One
is a fit conclusion to every Psalm.
But in reading them it must be carefully observed,
and may with moderate care be commonly distinguish
ed, in whose person the several sentences are spoken.
In some Psalms, or portions of Psalms, it is God, or

NOTES INTRODUCTORY TO THE PSALMS.

422
Christ ; in others it is wicked men, that speak. These
we must repeat as their sayings : and none as our OAvn,
but what were intended for us. Even the words ofthe
Psalmist, if we are to adopt them, may frequently
seem so inapplicable to the outAvard condition, or
inward frame, of many in every congregation, thaf,
if they attend to them, they cannot say them with
truth. But most of them all good people may say,
even of themselves singly, with much truth. For they
have constantly enemies, temporal or spiritual, afflic
tions more or less heavy, valuable mercies, and at times
warm feelings of pious dispositions : which, if not pre
sent, may be so recalled, and made their own again, as
to be very sincerely expressed to God. And what they
cannot say in their OAvn name separately, they may
truly say in the name of Christ's church, of which they
are members : and they ought, and surely do, bear
some share of the mercies and sufferings, the fears and
desires, of every part of it, in every state. And as
David, in some of his Psalms, takes on him the person
of Christ ; in others he seems to take that of his disci
ples ; and to speak, not in any one particular character,
but as representing the whole body of believers. Or if
there be any passages, which neither of these methods
will suit ; still we may rehearse them as expressing the
case of some eminent worthy of old times, and be af
fected by it accordingly : for Ave often are strongly
affected by the circumstances, well described, not only of
distant but of imaginary persons. We may consider, as
we go on, the likeness, or the difference, between his
situation, his temper, and our own : and raise from it
many reflections of sympathy and caution, of humilia
tion, encouragement, and thankfulness. Thus, at least,
we may bring every thing we say, home to ourselves :
and by so doing furnish our minds with a most valuable
store of devout thoughts and language, perhaps for
many future occasions of our own or others. For the
book of Psalms is so inexhaustable a treasure of every
branch of piety, that a more constant use of it, than of
any other in the whole bible hath, with very just rea
son, been appointed in publick forms of prayer, and re
commended in private ones.
It may be objected, that in several of them David
utters most bitter imprecations against his enemies : in
which, to say nothing harsher, we cannot follow him ;
for the rule ofthe New Testament is, " Bless and curse
not." Rom. xii. 14. But indeed most, if not all, the
places, which appear wishes of evil, may, according to
ihe confessed import of the original, be understood only
as predictions of it. Or, supposing them wishes,
David might be directed by infinite wisdom to pro
nounce them even against the opposer of his reigning
over Israel ; who opposed, at the same time, the known
decree of Providence. Repeating them in this vieAV,
solely as his, must be innocent : and strongly suggest
an important admonition, "not to fight against God."
Acts xxiii. 9. But perhaps in some of these, as well as
other passages, he speaks in the person of the whole
church of God, against all its irreconcileable adversa
ries, whoever they be. Such was Judas : to Avhom
therefore the two most dreadful of these psalms are ap
plied, (Acts i. 20 :) and, with the utmost tenderness to
the Avhole of God's creation, we may and must desire
the overthrow of them, who obstinately hate him and

his laws. For, though we ought much more to desire
the repentance, than the death of a sinner, as he him
self doth : yet if they will not repent, we ought to think
and speak with approbation and satisfaction, yet mixed
Avith an awful concern, of their punishments here, and
sentence hereafter : which last St. Paul represents good
persons, as joining to pronounce: "Do ye not know,
that the saints shall judge the world ?" 1 Cor. vi. 2.
Abp. Secker.
Very few of the Psalms, comparatively, appear to be
simply prophetical, and to belong only to Messiah,
without the intervention of any other person. Most of
them, it is apprehended, have a double sense, which
stands upon this ground and foundation, that the ancient
patriarchs, prophets, priests, and kings, were typical
characters, in their several offices, and in the more re
markable passages of their lives, their extraordinary
depressions, and miraculous exaltations, foreshewing
Him wh<§was to arise, as the Head ofthe holy Family,
the great Prophet, the true Priest, the everlasting
King. The Israelitish polity, and the law of Moses,
were purposely framed after the example and shadow
of things spiritual and heavenly ; and the events, which
happened to the ancient people of God, were designed
to shadow out parallel occurrences, which should after
wards take place, in the accomplishment of man's re
demption, and the rise and progress of the Christian
Church. For this reason, the Psalms composed for
the use of Israel, and Israel's monarch, and by them
accordingly used at the time, do admit of an applica
tion to us, who are now, "the Israel of God," and our
Redeemer who is the King of Israel. Bp. Horne.
It would be an arduous and adventurous undertaking
to attempt to lay down the rules observed in the con
duct of the Mystic Allegory ; so diverse are the modes
in which the Holy Spirit has thought proper to com
municate his counsels to different persons upon differ
ent occasions ; inspiring and directing the minds of the
prophets according to his good pleasure; at one time
vouchsafing more full and free discoveries of future
events; while, at another, he is more obscure and
sparing in his intimations. From hence ariseth of
course a great variety in the Scripture usage of this
kind of allegory, as to the manner in which the spiritual
sense is couched under the other. Sometimes it can
hardly break forth and shew itself at intervals through
the literal, which meets the eye as the ruling sense,
and seems to have taken entire possession of the words
and phrases. On the contrary, it is much oftener the
capital figure of the piece, and stands confessed at once
by such splendour of language, that the letter, in its
turn, is thrown into shades, and almost totally disap
pears. Sometimes it shines with a constant equable
light ; and sometimes it darts upon us on a sudden, like
a flash of lightning from the clouds. But a composi
tion is never more truly elegant and beautiful than
when two senses, alike conspicuous, run parallel to
gether through the whole poem, mutually correspond
ing with, and illustrating each other. I will produce
an undoubted instance or two of this kind, which will
shew my meaning, and confirm what has hitherto been
advanced on the subject of the mystic allegory.
' The establishment of David upon his tlirone, not
withstanding the opposition made to it by his enemies,

NOTES INTRODUCTORY TO THE PSALMS.

423

is the subject of the second Psalm. David sustains in
it a twofold character, literal and allegorical. If we
read over the Psalm first with an eye to the literal Da
vid, the meaning is obvious and put out of all dispute
by the sacred history. There is indeed an uncommon
glow in the expression, and sublimity in the figures,
and the diction is now and then exaggerated as it were
on purpose to intimate, and lead us to the contemplation
of higher and more important matters concealed with
in. In compliance Avith this admonition, if we take
another survey of the Psalm, as related to the person
and concerns ofthe spiritual David, a noble series of
events instantly rises to view, and the meaning becomes
more evident as well as exalted. The colouring which
may perhaps seem too bold and glaring for the king of
Israel, will no longer appear so, Avhen laid upon his great
antitype. After we have thus attentively considered
the subjects apart, let us look at them together, and we
shall behold the full beauty and majesty of this most
charming poem. We shall perceive the two senses,
very distinct from each other, yet conspiring in perfect
harmony, and bearing a wonderful resemblance in every
feature and lineament, while the analogy between them
is so exactly preserved, that either may pass for the
original, from which the other was copied. New light
is continually cast upon the phraseology, fresh weight
and dignity are added to the sentiment, till gradually
ascending from things below to things above, from hu
man affairs to those which are divine, they bear the
great important theme upwards with them, and at length
place it in the height and brightness of heaven.
What hath been observed with regard to this Psalm,
may also be applied to the seventy-second ; the subject
of which is of the same kind, and treated in the same
manner. Its title might be, The Inauguration of Solo
mon. The scheme of the allegory is alike in both;
but a diversity of matter occasions an alteration in the
diction. For whereas one is employed in celebrating
the magnificent triumphs of victory, it is the design of
the other to draw a pleasing picture of peace, and of
that felicity, which is her inseparable attendant. The
style is therefore of a more even and temperate sort,
and more richly ornamented. It aboundeth not with
those sudden changes of the person speaking which
dazzle and astonish ; but the imagery is borrowed from
the delightful scenes with which creation cheers the
sight, and the pencil of the divine artist is dipped in
the softer colours of nature. And here we may take
notice how peculiarly adapted to the genius of this kind
of allegory the parabolical stile is, on account of the
great variety of natural images to be found in it. For
as these images are capable of being employed in the
illustration of things divine and human, between which
there is a certain analogy maintained, so they easily
afford that ambiguity which is necessary in this species
of composition, where the language is applicable to
each sense, and obscure in neither ; it comprehends
both parts of the allegory, and may be clearly and dis
tinctly referred to one or the other. Bp. Lowth.
The offence taken at the supposed uncharitable and
vindictive spirit ofthe imprecations Avhich occur in some
of the Psalms, ceases immediately if we change the im
perative for the future, and read, not "iet them be
CONFOUNDED," &C, but, "THEY SHA11 BE CONFOUND

ED," &c, of which the Hebrew is equally capable.
Such passages will then have no more difficulty in them,
than the other frequent predictions of divine vengeance
in the writings of the prophets, or denunciations of it
in the gospel, intended to warn, to alarm, and to lead
sinners to repentance that they may fly from the wrath
to come. This is Dr. Hammond's observation ; who
very properly remarks, at the same time, that in many
places of this sort, as particularly in Psalm cix. (and
the same may be said of Psalm Ixix.) it is reasonable
to resolve that Christ himself speaketh in the prophet ;
as being the person there principally concerned, and
the completion most signal in many circumstances there
mentioned : thc succession especially of Matthias to the
apostleship of Judas. It is true, that in the citation
made by St. Peter from Psalm cix. in Acts i. 20, as also
in that made by St. Paul from Psalm Ixix. in Romans
xi. 9, the imperative form is preserved ; " let his
habitation be void," &c. ; "iet their table be made a
snare," &c. But it may be considered that the apos
tles generally cited from the Greek ofthe LXX version ;
and took it as they found it, making no alterations,
when the passage as it there stood, was sufficient to
prove the main point which it was adduced to prove.
If the imprecatory form be still contended for, all that
can be meant by it, whether uttered by the prophet, by
Messiah, or by ourselves, must be a solemn ratifica
tion of the just judgments ofthe Almighty against his
impenitent enemies, like what AAre find ascribed to the
blessed spirits in heaven when such judgments were
executed. Rev. xi. 17, 18 ; x\ri. 5, 6, 7. See Mer
rick's Annotations on Psalm cix. and Witsie's Miscel-
lan. Sacr. Lib. i. Cap. xviii. Sect. 24. But by the
future rendering of the verbs, every possible objection
is precluded at once. Bp. Horne.
Greatness confers no exemption from tlie cares and
sorroAvs of life. Its share of them frequently bears
a melancholy proportion to its exaltation. This the
Israelitish monarch experienced. He sought in piety
that peace which he could not find in empire, and alle
viated the disquietudes of state with the exercises of
devotion. His invaluable Psalms convey those contforts to
others, wliich they afforded to himself. Composed up
on particular occasions, yet designed for general use ;
deliA^ered out as services for Israelites under the law,
yet no less adapted to the circumstances of Christians
under the Gospel ; they present religion to us in the
most engaging dress ; communicating truths which phi
losophy could never investigate, in a stile which poetry
can never equal ; while history is made the vehicle of
prophecy, and creation lends its charms to paint the
glories of redemption. Calculated alike to profit, and
to please, they inform the understanding, elevate the
affections, and entertain the imagination. Indited un
der the influence of Him to whom all hearts are known,
and all events foreknown, they suit mankind in all
situations, grateful as the manna which descended from
above, and conformed itself to every palate. The fair
est productions of human wit, after a feAv perusals,
like gathered floAvers, wither in our hands, and lose
their fragrancy ; but these unfading plants of paradise
become, as Ave are accustomed to them, still more and
more beautiful ; their bloom appears to be daily more

NOTES INTRODUCTORY TO THE PSALMS.

424
and more heightened ; fresh odours are emitted, and
new sweets extracted from them. He who hath once
tasted their excellences, will desire to taste them again ;
and he who tastes them oftenest, Avill relish them best.
And now, could the author flatter himself that any
one would take half the pleasure in reading the folloAV-
ing exposition, which he hath taken in writing it, he
would not fear the loss of his labour. The employment
detached him from the bustle and hurry of life, the din
of politics, and the noise of folly ; vanity and vexation
flew away for a season, care and disquietude came not
near his dwelling. He arose, fresh as the morning, to
his task; the silence of the night invited him to pur
sue it ; and he can truly say that food and rest were
not preferred before it.
Every psalm improved infinitely upon his acquaint
ance with it, and no one gave him uneasiness but the
last ; for then he grieved that his work was done.
Happier hours than those which he spent upon these
meditations on the Songs of Sion, he never expects to
see in this world. Very pleasantly did they pass and
moved smoothly and swiftly along ; for, when thus en
gaged he counted no time. They have gone but have
left a relish and fragrance upon the mind, and the re
membrance of them is sweet. Bp. Horne.
That the reader may the more easily turn to such
Psalms as will best suit the present state of his mind,
according to the different circumstances, whether ex
ternal or internal, into which, by the changes and
chances of life, or the variations of temper and dispo
sition, he may, at any time, be thrown, the common
Table of Psalms, classed under their several subjects,
is here subjoined.
Praters.
I. Prayers for pardon of sin. Psalm 6, 25, 38, 51,
130. Psalms styled Penitential, 6, 32, 38, 51, 102,
130, 143.
II. Prayers composed when the Psalmist was deprived
of an opportunity of the publick exercise of religion.
Psalm 42, 43, 63, 84.
III. Prayers wherein the Psalmist seems extremely de
jected, though not totally deprived of consolation,
under his afflictions. Psalm 13, 22, 69, 77, 88, 143.
IV. Prayers wherein the Psalmist asketh help of God,
in consideration of his own integrity, and the up
rightness of his cause. Psalm 7, 17, 26, 35.
V. Prayers expressing the firmest trust and confidence
in God under afflictions. Psalm 3, 16, 27, 31, 54,
56, 57, 61, 62, 71, 86.
VI. Prayers composed when the people of God were
under affliction or persecution. Psalm 44, 60, 74,
79, 80, 83, 89, 94, 102, 123, 137.
VII. The following are likewise Prayers in time of
trouble and affliction. Psalm 4, 5, 11, 28, 41, 55,
59, 64, 70, 109, 120, 140, 141, 142.
VIII. Prayers of intercession. Psalm 20, 67, 122,
132, 144. Psalms of Thanksgiving.
I. Thanksgivings for mercies vouchsafed to particular
persons. Psalm 9, 18, 21, 30, 34, 40, 75, 103, 108,
116, 118, 138, 144.

II. Thanksgivings for mercies vouchsafed to the Is
raelites in general. Psalm 46, 48, 65, 66, 68, 76,
81, 85, 98, 105, 124, 126, 129, 135, 136, 149.
Psaxms of Praise and Adoration, displaying the
Attributes of God.
I. General acknowledgments of God's goodness and
mercy, and particularly his care and protection of
good men. Psalm 23, 34, 36, 91, 100, 103, 107,
117, 121, 145, 146.
II. Psalms displaying the power, majesty, glory, and
other attributes of the divine Being. Psalm 8, 19,
24, 29, 33, 47, 50, 65, 66, 76, 77, 93, 95, 96, 97,
99, 104, 111, 113, 114, 115, 134, 139, 147, 148, 150.
Instructive Psalms.
I. The different characters of good and bad men : the
happiness of the one, and the miseries of the other,
are represented in the following Psalms, 1, 5, 7, 9,
10, 11, 12, 14, 15, 17, 24, 25, 32, 34, 36, 37, 50,
52, 53, 58, 73, 75, 84, 91, 92, 94, 112, 119, 121,
125, 127, 128, 133.
II. The excellence of God's law. Psalm 19, 119.
III. The vanity of human life. Psalm 39, 49, 90.
IV. Advice to Magistrates. Psalm 82, 101.
V. The virtue of humility. Psalm 131.
Psalms more eminently and directly Prophet
ical.
Psalm 2, 16, 22, 40, 45, 68, 72, 87, 110, 118.
Historical Psalms. >
Psalm 78, 105, 106.
Bp. Horne.

A SHORT VOCABULARY,
Giving the signification of some old English words used
in this translation, but not commonly spoken or
written in this age, at least not in that sense in which
our Translators took them. (Abridged from "Holy
David and his Old English Translators clear'd,"
8vo. 1706.)
Beast. Any living creature, except man ; not only our
Translators, but Mr. Ainsworth, calls serpents and
fish " beasts." Gen. iii. 1 ; Psal. civ. 25. And in
deed our last Translators do the same ; which shews
that the word was taken in this sense for above sixty
years after this translation was made.
Blaspheme. To speak reproachfully either of God or
man. If we respect the etymology only, it is more
properly applicable to man, than to God : for it pro
perly signifies to hurt the fame, or credit of another.
Ps. iv. 2.
Blasphemy. Reproach, or slander, either against
God, or man. Ps. lxxiii. 8.
Commune. To discourse familiarly, to confer notes.
Counsel. Design, device, decree, or resolution, and
not only advice, or direction, as it is now commonly
taken. Ps. xxxiii. 10.
Eschew. Avoid, shun, decline.
Fain. Glad, merry. We now use it adverbially,
namely, " I Avould fain," that is, gladly : but we do

NOTES INTRODUCTORY TO THE PSALMS.

not commonly use it as an adjective, as our ances
tors did. See Ps. lxxi. 21.
Flitting. A liasty removal, or flight. It is still
used in this sense in some parts of England. Ps.
lvi. 8.
Flood. A river or stream. See Ps. lxxii. 8 ; lxxxix.
26. It should seem this word retained this signifi
cation commonly in our language at the beginning
of the seventeenth century ; for our last Translators
use it in this sense. Josh. xxiv. 3 ; Ps. xcviii. 8.
Health. Safety, protection, power of saving, salva
tion both spiritual and temporal. It evidently comes
from the old English hsel, which had the very same
signification. Ps. xxii. 1, &c. ; and our last Trans
lators used the word "health" in this sense. Ps.
xlii. 11.
Hell. Not only the place of torments, but the place or
state of deceased souls, or- what we commonly call the
other world. It seems to come from "Helan," to
cover, or hide, as the Greek "Hades" likewise sig
nifies an obscure or unknown place. Our Translators
did well to retain the word in this sense, as they do
in Ps. xxx. 3, and often elsewhere : for this helps us
to understand those words of our Cliristian faith,
" He descended into Hell ;" whereas, by losing the
ancient signification of words, the people are in dan
ger to lose the sense and meaning of their Creed.
Further, sometimes "Hell" signifies death only, as
in Ps. xviii. 4 ; cxvi. 3.
Host. Army, or very great company, very often.
Imagine. To contrive, plot, design ; so it signifies
in the statute of treason, which makes it a crime
punishable with death, " to imagine the death of the
King," &c. Ps. ii. 1, and very often.
Instantly. Importunately, sealously. Ps. Iv. 18.
We still say that a thing was done " at the instance,"
that is, at the earnest request, of another. The ad
jective instant signifies importunate, in our last
translation, (Luke xxiii. 23,) and in other places.
Leasing. Lying, cheating, dissembling. Ps. iv. 2.
Lust. Not only filthy carnal desires, but any eager
ness of appetite, or violent irregular inclination. Ps.
x. 2. So to " lust," and to " list" signify the same
thing in this translation. Ps. lxxiii. 7.
Malicious. Very bad, evil, &c. Ps. Iix. 5. We now
commonly understand by this word, spiteful, envious;
the ancients did not so.
Nethermost. Lowest. Ps. lxxxvi. 13. "Nether"
is used for lower, by our last Translators. Deut.
xxiv. 6, &c.
Plague. Any blow or stroke of God's correcting or
punishing hand, (Ps. xxxviii. 17;) not the pestilence
only. " To plague," in common discourse, signifies,
to use any severe proceedings.
Port. Gate, from the Latin "Porta." We still call
him who keeps the gate porter. Ps. ix. 14.
Preacher. Not only he that discourses publickly of
religion, but any one that publishes or declares any
thing. Ps. lxviii. 11 ; Iix. 12. So "to preach" sig
nifies to publish or declare.
Prevent. To go, or be before. There are two de
signs which one may have in " going before" an
other ; either to guide and help, or to hinder or stop :
accordingly the word signifies two contrary things,

425
namely, to help forward, and to oppose, hinder, &c.
In the Scripture and Liturgy, it is for the most part
taken in the good sense, to guide, help forward, as
sist, or be beforehand in kindness, as in Ps. xxi. 3 ;
sometimes in the bad sense, to hinder, stand in one's
way, &c. (Ps. xviii. 18 :) at other places barely to
go, or be before, as in Ps. cxix. 148 ; and 1 Thess.
iv. 15.
Quick. Alive ; and so to "quicken," signifies to give
or restore life, to revive or enliven. Ps. exxiv. 2 ;
xxii. 30.
Rebuke. Not only severe reprehension, but any man
ner oHiard or reproachful language. Ps. Ixix. 21.
Reproof is used in much the same sense with the
former word rebuke, and does not only import, grave
and severe admonition, but any manner of reproach
ful language, any speech whereby Ave shew our dis
like of another's words or 'actions. Ps. Ixix. 20.
Simple. Unmixt, plain, without any fraud or guile,
or worldly policy ; like a child, that has no art or
cunning to help himself in any difficulty, and there
fore is often oppressed and overreached by crafty
and sharp men. It is generally used in a good sense
in the Psalms and New Testament ; namely, for plain,
undesigning, though abused men ; but then, because
such are subject to be caught and drawn into evil,
by political and artificial men, therefore sometimes
it denotes those who by this means are betrayed to
sin, and a fault committed through this easy un
wary temper, is called " simpleness." Ps. Ixix. 5.
Well. A spring,, fountain, or small stream, not only
a deep dug pit, as now it commonly signifies. Ps.
xxxvi. 9 ; lxxxiv. 6.
Wholesome. Safe. We still say " AA'holesome food,
air, law, counsel." Ps. xx. 6.
Wiliness. Cunning, guile. We still use the word
" wiles," from whence this comes. Ps. x. 2.
World. Age, time, not only the universe or earth :
thus it signifies in the doxology " world," that is
age, or time, " without end." So in the Nicene
Creed, " before all worlds ;" that is, before all ages,
or before time itself was. Ps. xiv. 18.
Worship. Majesty, dignity, excellency, what deserves
to be honoured, or is honoured ; that glory and power
in God, to which we pay our devotion : for so it sig
nified to our Saxon ancestors. Our Translators use
the word in this sense, (Ps. iii. 3 ; xcvi. 6 ;) and
elsewhere. We now by "worship," most conimon-
, ly mean that honour which we pay to God ; and our
Translators often take it in that sense also. Fur
ther ; " worship" does not only signify, the eminent
dignity which is in God, but that which is in a low
degree in man ; and this sense of the word is not yet
lost even in our own common language : for we still
call that honour and authority which belongs to a
magistrate, "his worship." Our Translators re
tain the word also in this sense, when they say, that
" God gives worship," that is, honour and dignity,
"to them who lead a godly life." Ps. lxxxiv. 12.
Nay, our last Translators use the word in the same
sense, (Luke xiv. 10 ;) where it is said, that the
humble guest " shall have worship in the presence of
those who sit at meat vyith him." Who can then
wonder, that in the matrimonial office the husband

426

NOTES INTRODUCTORY TO THE PSALMS.

is taught to " worship" his wife ? that is, to pay her
all due respect ? for no one ever understood more by
that expression, except he were blinded by unpar
donable ignorance, or prejudice. There is then an
honour, glory, dignity, or worship in the divine na
ture ; and so there is, . or may be, in men too. We
must pay honour, glory, worship, principally to God,
but in an inferior sense to men. It has been said
that most controversies, noAV depending, are chiefly

a strife about words. And from what has been said
briefly concerning this and other words in this short
vocabulary, it will appear, that several particulars
which have been objected against in our Psalter, our
Liturgy, and our very Creed, are far enough from
being faulty in themselves, and have been thought so
by s^me men, merely because they do not understand
their own tongue.

SELECTIONS OF PSALMS,
TO BE USED INSTEAD OF THE PSALMS FOR THE DAY, AT THE DISCRETION
OF THE MINISTER.

SELECTION I.
Psalm 19. Cceli enarrant.
THE heavens declare the glory of God ; and
the firmament showeth his handy work.
One day telleth another ; and one night cer-
tifieth another.
There is neither, speech nor language ; but
their voices are heard among them.
Their sound is gone out into all lands;
and their words into the ends of the world.
In them hath he set a tabernacle for the
sun ; which cometh forth as a bridegroom out
of his chamber, and rejoiceth as a giant to run
his course.
It goeth forth from the uttermost part of
the heaven, and runneth about unto the end of
it again ; and there is nothing hid from the
heat thereof.
The law of the Lord is an undefiled law,
converting the soul ; the testimony of the Lord
is sure, and giveth wisdom unto the simple.
The statutes of the Lord are right, and re
joice the heart ; the commandment of the Lord
is pure, and giveth light unto the eyes.
The fear of the Lord, is clean, and endur-
eth for ever ; the judgments of the Lord are
true, and righteous altogether.
More to be desired are they than gold, yea,
than much fine gold ; sweeter also than honey,
and the honey-comb.
Moreover, by them is thy servant taught ;
and in keeping of them there is great reward.
Who can tell how oft he offendeth ? O cleanse
thou me from my secret faults.
Keep thy servant also from presumptuous
sins, lest they get the dominion over me.

Let the words of my mouth, and the medi
tation of my heart, be always acceptable in thy
sight, 0 Lord, my strength, and my Redeemer.
Psalm 24. Domini est terra.
THE earth is the Lord's, and all that there
in is ; the compass of the world, and they that
dwell therein.
For he hath founded it upon the seas, and
prepared it upon the floods.
Who shall ascend into the hill of the Lord ?
or who shall rise up in his holy place ?
Even he that hath clean hands and a pure
heart ; and that hath not lift up his mind unto
vanity, nor sworn to deceive his neighbour.
He shall receive the blessing from the Lord ;
and righteousness from the God of his salva
tion. This is the generation of those who seek
him ; even of those who seek thy face, O Ja
cob. Lift up your heads, O ye gates, and be ye
lift up ye everlasting doors, and the King of
glory shall come in.
Who is the King of glory ? it is the Lord
strong and mighty, even the Lord mighty in
battle. Lift up your heads, O ye gates, and be ye
lift up ye everlasting doors, and the King of
glory shall come in.
Who is the King of glory ? even the Lord
of hosts, he is the King of glory.
Psalm 103. Benedic, anima mea.
PRAISE the Lord, O my soul; and all that
is within me, praise his holy name.
62

428

SELECTIONS OF PSALMS.

Praise the Lord, 0 my soul ; and forget not
all his benefits ; "'
Who forgiveth all thy sin, and healeth all
thine infirmities;
Who saveth thy life from destruction, and
crowneth thee with mercy and loving kindness ;
Who' satisfieth thy mouth with good things,
making thee young and lusty as an eagle.
The Lord executeth righteousness and judg
ment, for all them that are oppressed with
wrong. He showed his ways unto Moses, his works
unto the children of Israel.
The Lord is full of compassion and mercy,
long suffering, and of great goodness.
He will not always be chiding ; neither keep
eth he his anger forever.
He hath not dealt with us after our sins ; nor
rewarded us according to our wickednesses.
For look how high the heaven is in compar
ison of the earth ; so great is his mercy also to
ward those who fear him !
Look how wide also the east is from the
west ; so far hath he set our sins from us !
Yea, like as a father pitieth his own child
ren ; even so is the Lord merciful unto them
that fear him.
For he knoweth whereof we are made ; he
remembereth that we are but dust.
The days of man are but as grass ; for he
flourisheth as a flower of the field.
For as soon as the wind goeth over it, it is
gone ; and the place thereof shall know it no
more. But the merciful goodness ofthe Lord endu-
rethfor ever and ever upon those who fear him ;
and his righteousness upon children's children ;
Even upon such as keep his covenant, and
think upon his commandments to do them.
The Lord hath prepared his seat in heaven,
and his kingdom ruleth over all.
O praise the Lord, ye Angels of his, ye that
excel in strength ; ye that fulfil his command
ment, and hearken unto the voice of his words.
O praise the Lord, all ye his hosts ; ye ser
vants of his, that do his pleasure.
O speak good of the Lord, all ye works of
his, in all places of his dominion : Praise thou the
Lord, O my soul.

SELECTION II.
From Psalm 139. Domine, probasii.
O LORD, thou hast searched me out, and
known me ; thou knowest my down-sitting,
and mine up-rising ; thou understandest my
thoughts long before.
Thou art about my path, and about my bed,
and spiest out all my ways.
For lo, there is not a word in my tongue,
but thou, O Lord, knowest it altogether.
Thou hast fashioned me behind and before,
and laid thine hand upon me.
Such knowledge is too wonderful and ex
cellent for me ; I cannot attain unto it.
Whither shall I go then from thy Spirit ?
or whither shall I go then from thy presence ?
If I climb up into heaven, thou art there ;
if I go down to hell, thou art there also.
If I take the wings of the morning, and re
main in the uttermost parts of the sea ;
Even there also shall thy hand lead me, and
thy right hand shall hold me.
If I say, Peradventure the darkness shall
cover me ; then shall my night be turned to day.
Yea, the darkness is no darkness with thee,
but the night is as clear as the day ; the dark
ness and light to thee are both alike.
For my reins are thine ; thou hast covered
me in my mother's womb.
I will give thanks unto thee, for I am fear
fully and wonderfully made : Marvellous are
thy works, and that my soul knoweth right
well. My bones are not hid from thee, though I
be made secretly, and fashioned beneath in the
earth. Thine eyes did see my substance, yet being
imperfect ; and in thy book were all my mem
bers written.
Which day by day were fashioned, when as
yet there was none of them.
How dear are thy counsels unto me, O God ;
O how great is the sum of them !
If I tell them, they are more in number
than the sand ; when I wake up, I am present
with thee.
Try me, 0 God, and seek the ground of my
heart ; prove me, and examine my thoughts.

SELECTIONS 'OF PSALMS.

429

Look well if there be any way of wicked
ness in me ; and lead me in the way everlasting.
Psalm 145. Exalt abo te, Deus.
I WILL magnify thee, O God, my King,
and I will praise thy name for ever and ever.
Every day will I give thanks unto thee, and
praise thy name for ever and ever.
Great is the Lord, and marvellous, worthy
to be praised ; ther^is no end of his greatness.
One generation shall praise thy works unto
another, and declare thy power.
As for me, I will be talking of thy worship,
thy glory, thy praise, and wondrous works ;
So that men shall speak of the might of thy
marvellous acts ; and I will also tell of thy
greatness. The memorial of thine abundant kindness
shall be showed, and men shall sing of thy
righteousness. The Lord is gracious and merciful ; long-
suffering, and of great goodness.
The Lord is loving unto every man, and
his mercy is over all his works.
All thy works praise thee, O Lord ; and
thy saints give thanks unto thee.
They show the glory of thy kingdom, and
talk of thy power ;
That thy power, thy glory, and mightiness
of thy kingdom, might be known unto men.
Thy kingdom is an everlasting kingdom,
and thy dominion endureth throughout all ages.
The Lord upholdeth all such as fall, and
lifteth up all those who are down.
The eyes of all wait upon thee, O Lord, and
thou givest them their meat in due season.
Thou openest thine hand, and fillest a
things living with plenteousness.
The Lord is righteous in all his ways, and
holy in all his works.
The Lord is nigh unto all them that call upon
him ; yea, all such as call upon him faithfully.
He will fulfil the desire of those who fear
him ; he also will hear their cry, and will
help them.
The Lord preserveth all those who love him ;
but scattereth abroad all the ungodly.
My mouth shall speak the praise of the
Lord : and let all flesh give thanks unto his
holy name for ever and ever.

SELECTION III.

From Psalm 51. Miserere mei, Deus.
HAVE mercy upon me, O God, after thy
great goodness ; according to the multitude of
thy mercies, do away mine offences.
Wash me thoroughly from my wickedness,
and cleanse me from my sin :
For I acknowledge my faults, and my sin is
ever before me.
Against thee only have I sinned \ and done
this evil in thy sight, that thou mightest be
justified in thy saying, and clear when thou
art judged.
Behold, I was shapen in wickedness, and in
sin hath my mother conceived me.
But lo, thou requirest truth in the in
ward parts, and shalt make me to understand
wisdom secretly.
Thou shalt purge me* with hyssop, and I
shall be clean ; thou shalt wash me, and I shall
be whiter than snow.
Thou shalt make me hear of joy and glad
ness, that the bones which thou hast broken
may rejoice.
Turn thy face from my sins, and put out all
my misdeeds.
Make me a clean heart, O God, and renew
a right spirit within me.
Cast me not away from thy presence, and
take not thy Holy Spirit from me.
0 give me the comfort of thy help again,
and stablish me with thy free Spirit.
Then shall I teach thy ways unto the wick
ed, and sinners shall be converted unto thee.
Deliver me from blood-guiltiness, O God,
thou that art the God of my health ; and my
tongue shall sing of thy righteousness.
Thou shalt open my lips, 0 Lord, and my
mouth shall show7 thy praise.
For thou desirest no sacrifice, else would I
give it thee ; but thou delightest not in burnt-
offerings. The sacrifice of God is a troubled spirit : a
broken and contrite heart, O God, shalt thou
not despise. From Psalm 42. Quemadmodum.
LH_E as the hart desireth the water-brooks,
so longeth my soul after thee> O God.

430 My soul is athirst for God, yea, even for the
living God : When shall I come to appear be
fore the presence of God ?
My tears have been my meat day and night ;
while they daily say unto me, Where is now
thy God?
Now when I think thereupon, I pour out
my heart by myself; for I went with the mul
titude, and brought them forth into the house
of God,
In the voice of praise and thanksgiving,
among such as keep holy-day.
Why art thou so full, of heaviness, O my
soul ? and why art thou so disquieted within
me? Put thy trust in God ; for I will yet give
him thanks for the help of his countenance.
The Lord hath granted his loving-kindness
in the day-time ; and in the night-season did I
sing of him, and made my prayer unto the God
of my life.
I will say unto the God of my strength, Why
hast thou forgotten me ? why go I thus heavily,
while the enemy oppresseth me?
Namely, while they say daily unto me,
Where is now thy God ?
Why art thou so vexed, O my soul ? and
why art thou so disquieted within me ?
O put thy trust in God ; for I will yet thank
him, who is the help of my countenance and
my God. SELECTION IV.
Psalm 37. Noli xmulari.
FRET not thyself because of the ungodly ;
neither be thou envious against the evil doers :
For they shall soon be cut down like the
grass, and be withered even as the green herb.
Put thou thy trust in the Lord, and be doing
good ; dwell in the land, and verily thou shalt
be fed.
Delight thou in the Lord, and he shall give
thee thy heart's desire.
Commit thy way unto the Lord, and put thy
trust in him, and he shall bring it to pass.
He shall make thy righteousness as clear as
the light ; and thy just dealing as the noon
day.

SELECTIONS*OF PSALMS.

Hold thee still in the Lord, and abide pa
tiently upon him ; but grieve not thyself at
him whose way doth prosper, against the man
that doeth after evil counsels.
Leave off from wrath, and let go displeasure ;
fret not thyself, else shalt thou be moved to do
evil. Wicked doers shall be rooted out ; and they
that patiently abide the L»rd, those shall in
herit the land.
Yet a little while, and the ungodly shall be
clean gone ; thou shalt look after his place,
and he shall be away.
But the meek-spirited shall possess the earth,
and shall be refreshed in the multitude of
peace. The ungodly seeketh counsel against the
just, and gnasheth upon him with his teeth.
The Lord shall laugh him to scorn ; for he
hath seen that his day is coming.
The ungodly have drawn out the sword,
and have bent their bow, to cast down the
poor and needy, and to slay such as are of a
right conversation.
Their sword shall go through their own
heart, and their bow shall be broken.
A small thing that the righteous hath, is bet
ter than great riches of the ungodly ;
For the arms of the ungodly shall be bro
ken, and the Lord upholdeth the righteous.
The Lord knoweth the days of the godly ;
and their inheritance shall endure for ever.
They shall not be confounded in the peri
lous time ; and in the days of dearth they shall
have enough.
As for the ungodly, they shall perish, and
the enemies of the Lord shall consume as the
fat of lambs ; yea, even as the smoke shall
they consume away.
The ungodly borroweth, and payeth not
again ; but the righteous is merciful and libe
ral. Such as are blessed of God, shall possess the
land ; and they that are cursed of him, shall be
rooted out.
The Lord ordereth a good man's going, and
maketh his ways acceptable to himself.
Though he fall, he shall not be cast away ;
for the Lord upholdeth him with his hand.

SELECTIONS OF PSALMS.

431

I have been young, and now am old, and
yet saw I never the righteous forsaken, nor his
seed begging their bread.
The righteous is ever merciful, and lendeth ;
and his seed is blessed.
Flee from evil, and do the thing that is good,
and dwell for evermore.
For the Lord loveth the thing that is right ;
he forsaketh not his that be godly, but they
are preserved for ever.
The unrighteous shall be punished ; as for
the seed of the ungodly, it shall be rooted out.
The righteous shall inherit the land, and
dwell therein for ever.
The mouth of the righteous is exercised in
wisdom, and his tongue will be talking of judg
ment. The law of his God is in his heart, and his
goings shall not slide.
The ungodly seeth the righteous, and seek
eth occasion to slay him.
The Lord will not leave him in his hand,
nor condemn him when he is judged.
Hope thou in the Lord, and keep his way,
and he shall promote thee, that thou shalt pos
sess the land : when the ungodly shall perish,
thou shalt see it.
I myself have seen the ungodly in great
power, and flourishing like a green bay-tree.
I went by, and lo, he was gone : I sought
him, but his place could no where be found.
Keep innocency, and take heed unto the
thing that is right ; for that shall bring a man
peace at the last.
As for the transgressors, they shall perish
together : and the end of the ungodly is, they
shall be rooted out at the last.
But the salvation of the righteous cometh of
the Lord, who is also their strength in the time
of trouble. *
And the Lord shall stand by them, and save
them ; he shall deliver them from the ungodly,
and shall save them, because they put their
trust in him. SELECTION V.
Psalm 1 . Beatus vir, qui non abiit.
BLESSED is the man that hath not walk

ed in the counsel of the ungodly, nor stood in
the way of sinners, and hath not sat in' the seat
of the scornful :
But his delight is in the law of the Lord ;
and in his law will he exercise himself day and
night. And he shall be like a tree planted by the
water-side, that will bring forth his fruit in due
season. His leaf also shall not wither; and look,
whatsoever he doeth, it shall prosper.
As for the ungodly, it is not so with them,
but they are like the chaff which the wind
scattereth away from the face of the earth.
Therefore the ungodly shall not be able to
stand in the judgment, neither the sinners in
the congregation of the righteous.
But the Lord knoweth the way of the right
eous ; and the way of the ungodly shall perish.
Psalm 15. Domine, quis habit abit?
LORD, who shall dwell in thy tabernacle ?
or who shall rest upon thy holy hill ?
Even he that leadeth an uncorrupt life, and
doeth the thing which is right, and speaketh
the truth from his heart :
He that hath used no deceit in his tongue, nor
done evil to his neighbour, and hath not slan
dered his neighbour :
He that setteth not by himself, but is lowly
in his own eyes, and maketh much of them
that fear the Lord :
He that sweareth unto his neighbour, and
disappointeth him not, though it were to his
own hindrance :
He that hath not given his money upon usu
ry, nor taken reward against the innocent :
Whoso doeth these things, shall never fall.
Psalm 91. Qui habitat.
WHOSO dwelleth under the defence ofthe
Most High, shall abide under the shadow of
the Almighty.
I will say unto the Lord, Thou art my hope,
and my strong hold ; my God, in him will I
trust. For he shall deliver thee from the snare of
the hunter, and from the noisome pestilence.
He shall defend thee under his wings, and

432

SELECTIONS OF PSALMS.

thou shalt be safe under his feathers ; his faith
fulness and truth shall be thy shield and buck
ler. Thou shalt not be afraid of any terror by
night, nor for the arrow that flieth by day ;
For the pestilence that walketh in darkness,
nor for the sickness that destroy eth in the
noon-day. A thousand shall fall beside thee, and ten
thousand at thy right hand ; but it shall not
come nigh thee.
Yea, with thine eyes shaft thou behold, and
see the reward of the ungodly.
For thou, Lord, art my hope ; thou hast set
thine house of defence very high.
There shall no evil happen unto thee, nei
ther shall any plague come nigh thy dwelling.
For he shall give his Angels charge over
thee, to keep thee in all thy ways.
They shall bear thee in their hands ; that thou
hurt not thy foot against a stone.
Thou shalt go upon the lion and adder;
the young lion and the dragon shalt thou tread
under thy feet.
Because he hath set his love upon me, there
fore will I deliver him ; I will set him up, be
cause he hath known my name.
He shall call upon me, and I will hear him ;
yea, I am with him in trouble ; I will deliver
him, and bring him to honour.
With long life will I satisfy him, and show
him my salvation.

SELECTION VI.
From Psalm 32. Beati, quorum.
BLESSED is he whose unrighteousness is
forgiven, and whose sin is covered.
Blessed is the man unto whom the Lord
imputeth no sin, and in whose spirit there is
no guile.
I will acknowledge my sin unto thee ; and
mine unrighteousness have I not hid.
I said, I will confess my sins unto the Lord ;
and so thou forgavest the wickedness of my
sin. For this shall every one that is godly make
his prayer unto thee, in a time when thou

mayest be found ; but in the great water floods
they shall not come nigh him.
Thou art a place to hide me in ; thou shalt
preserve me from trouble ; thou shalt compass
me about with songs of deliverance.
I will inform thee, and teach thee in the
way wherein thou shalt go ; and I will guide
thee with mine eye.
Great plagues remain for the ungodly ; but
whoso putteth his trust in the Lord, mercy
embraceth him on every side.
Be glad, O ye righteous, and rejoice in the
Lord ; and be joyful, all ye that are true of
heart. Psalm 130. De prqfundis.
OUT of the deep have I called unto thee,
O Lord ; Lord, hear my voice.
O let thine ears consider well the voice of
my complaint.
If thou, Lord, wilt be extreme to mark
what is done amiss, O Lord, who may abide
it? For there is mercy with thee ; therefore
shalt thou be feared.
I look for the Lord ; my soul doth wait for
him ; in his word is my trust.
My soul fleeth unto the Lord before the
morning watch ; I say, before the morning
watch. O Israel, trust in the Lord ; for with the
Lord there is mercy, and with him is plente
ous redemption.
And he shall redeem Israel from all his sins.
Psalm 121. Levavi oculos meos.
I WILL lift up mine eyes unto the hills,
from whence cometh my help.
My help cometh even from the Lord, who
hath made heaven and earth.
He will not suffer thy foot to be moved, and
he that keepeth thee will not sleep.
Behold, he that keepeth Israel shall neither
slumber nor sleep.
The Lord himself is thy keeper ; the Lord
is thy defence upon thy right hand :
So that the sun shall not burn thee by day ;
neither the moon by night.

SELECTIONS OF PSALMS
The Lord shall preserve thee from all evil
yea, it is even he that shall keep thy soul.
The Lord shall preserve thy going out and
thy coming in, from this time forth for ever
more.

433

SELECTION VII.
Psalm 23. Dominus regit me.
THE Lord is my shepherd ; therefore can I
lack nothing.
He shall feed me in a green pasture, and lead
me forth beside the waters of comfort.
He shall convert my soul, and bring me
forth in the paths of righteousness for his
name's sake.
Yea, though I walk through the valley of the
shadow of death, I will fear no evil ; for thou
art with me ; thy rod and thy staff comfort me.
Thou shalt prepare a table before me against
them that trouble me ; thou hast anointed my
head with oil, and my cup shall be full.
But thy loving-kindness and mercy shall fol
low me all the days of my life ; and I will
dwell in the house ofthe Lord for ever.
Psalm 34. Benedicam Domino.
I WILL alway give thanks unto the Lord ;
his praise shall ever be in my mouth.
My soul shall make her boast in the Lord ;
the humble shall hear thereof, and be glad.
O praise the Lord with me ; and let us mag
nify his name together.
I sought the Lord, and he heard me ; yea,
he delivered me out of all my fear.
They had an eye unto him, and were light
ened ; and their faces were not ashamed.
Lo the poor crieth, and the Lord heareth
him ; yea, and saveth him out of all his troubles.
The Angel of the Lord tarrieth round about
them that fear him, and delivereth them.
O taste, and see, how gracious the Lord is :
blessed is the man that trusteth in him.
O fear the Lord, ye that are his saints ; for
they that fear him lack nothing.
The lions do lack, and suffer hunger ; but
they who seek the Lord shall want no manner
of thing that is good.

Come, ye children, and hearken unto me ;
I will teach you the fear of the Lord.
What man is he that lusteth to live, and
would fain see good days ?
Keep thy tongue from evil, and thy lips, that
they speak no guile.
Eschew evil, and do good ; seek peace, and
ensue it.
The eyes of the Lord are over the righteous.
and his ears are open unto their prayers.
The countenance of the Lord is against
them that-do evil, to root out the remembrance
of them from the earth.
The rightepus cry, and the Lord heareth
them, and delivereth them out of all their
troubles. The Lord is nigh unto those who are of a
contrite heart, and will save such as are of an
humble spirit.
Great are the troubles of the righteous ; but
the Lord delivereth him out of all.
He keepeth all his bones, so that not one of
them is broken.
But misfortune shall slay the ungodly ; and
they that hate the righteous shall be desolate.
The Lord delivereth the souls of his ser
vants ; and all they that put their trust in him
shall not be destitute.
Psalm 45. Te decet hymnus.
THOU, O God, art praised in Sion ; and
unto thee shall the vow be performed in Jeru
salem. Thou that hearest the prayer, unto thee shall
all flesh come.
My misdeeds prevail against me : O be thou
merciful unto our sins.
Blessed is the man whom thou choosest, and
receivest unto thee: he shall dwell in thy
court, and shall be satisfied with the pleasures
of thy house, even of thy holy temple.
Thou shalt show us wonderful things in thy
righteousness, O God of our salvation ; thou
that art the hope of all the ends of the earth,
and of them that remain in the broad sea.
Who in his strength setteth fast the moun
tains, and is girded about with power.
Who stilleth the raging of the sea, and the
noise of his waves, and the madness of the
people.

434 They also that dwell in the uttermost parts
of the earth shall be afraid at thy tokens, thou
that makest the out-goings of the morning and
evening to praise thee.
Thou visitest the earth, and blessest it ; thou
makest it very plenteous.
The river of God is full of water : thou pre-
parest their corn, for so thou providest for the
earth. Thou waterest her furrows ; thou sendest
rain into the little valleys thereof ; thou makest
it soft with the drops of rain, and blessest the
increase of it.
Thou crownest the year with, thy goodness,
and thy clouds drop fatness.
They shall drop upon the dwellings of the
wilderness, and the little hills shall rejoice on
every side.
The folds shall be full of sheep ; the valleys
also shall stand so thick with corn, that they
shall laugh and sing.

SELECTION VIII.
From Psalm 84. Quam dilecta !
O HOW amiable are thy dwellings, thou
Lord of hosts !
My soul hath a desire and longing to enter
into the courts of the Lord ; my heart and my
flesh rejoice in the living God.
Yea, the sparrow hath found her an house,
and the swallow a nest, where she may lay her
young ; even thy altars, O Lord of hosts, my
King and my God.
Blessed are they that dwell in thy house ;
they will be alway praising thee.
Blessed is the man whose strength is in
thee ; in whose heart are thy ways.
Who going through the vale of misery, use
it for a well; and the pools are filled with
water. They will go from strength to strength, and
unto the God of gods appeareth every one of
them in Sion.
O Lord God of hosts, hear my prayer;
hearken, O God of Jacob.
For one day in thy courts is better than a
thousand.

SELECTIONS OF PSALMS.

I had rather be a door-keeper in the house
of my God, than to dwell in the tents of un
godliness. For the Lord God is a light and defence ;
the Lord will give grace and worship ; and no
good thing shall he withhold from them that
live a godly life.
O Lord God of hosts, blessed is the man that
putteth his trust in thee.
Psalm 85. Benedixisti, Domine.
LORD, thou art become gracious unto thy
land ; thou hast turned away the captivity of
Jacob. Thou hast forgiven the offence of thy peo
ple, and covered all their sins.
Thou hast taken away all thy displeasure,
and turned thyself from thy wrathful indigna
tion. Turn us then, O God our Saviour, and let
thine anger cease from us.
Wilt thou be displeased at us for ever ? and
wilt thou stretch out thy wrath from one gen
eration to another ?
Wilt thou not turn again, and quicken us,
that thy people may rejoice in thee ?
Show us thy mercy, O Lord, and grant us
thy salvation.
I will hearken what the Lord God will say
concerning me ; for he shall speak peace unto
his people, and to his saints, that they turn not
again. For his salvation is nigh them that fear him ;
that glory may dwell in our land.
Mercy and truth are met together : right
eousness and peace have kissed each other.
Truth shall flourish out of the earth, and
righteousness hath looked down from heaven.
Yea, the Lord shall show loving-kindness ;
and our land shall give her increase.
Righteousness shall go before him ; and he
shall direct his going in the way.
Psalm 93. Dominus regnavit.
THE Lord is King, and hath put on glori
ous apparel ; the Lord hath put on his apparel,
and girded himself with strength.
He hath made the round world so sure, that
it cannot be moved.

SELECTIONS OF PSALMS.

435

Ever since the world began, hath thy seat
been prepared : Thou art from everlasting.
The floods are risen, O Lord, the floods have
lift up their voice ; the floods lift up their
waves. The waves of the sea are mighty, and rage
horribly ; but yet the Lord, who dwelleth on
high, is mightier.
Thy testimonies, O Lord, are very sure : ho
liness becometh thine house for ever.
Psalm 97. Dominus regnavit.
THE Lord is King, the earth may be glad
thereof; yea, the multitude of the isles may
be glad thereof.
Clouds and darkness are round about him ;
righteousness and judgment are the habitation
of his seat.
There shall go a fire before him, and burn
up his enemies on every side.
His lightnings gave shine unto the world ;
the earth saw it, and was afraid.
The hills melted like wax at the presence
of the Lord ; at the presence of the Lord of
the whole earth.
The heavens have declared his righteous
ness, and all the people have seen his glory.
Confounded be all they that worship carved
images, and that delight in vain gods : wor
ship him, all ye gods.
Sion heard of it, and rejoiced ; and the
daughters of Juda were glad, because of thy
judgments, O Lord.
For thou, Lord, art higher than all that are
in the earth ; thou art exalted far above all
gods. O ye that love the Lord, see that ye hate
the thing which is evil : the Lord preserveth
the souls of his saints ; he shall deliver them
from the hand of the ungodly.
There is sprung up a light for the righteous,
and joyful gladness for such as are true-hearted.
Rejoice in the Lord, ye righteous, and give
thanks for a remembrance of his holiness.

SELECTION IX.
Psalm 8. Domine, Dominus nosier.
O LORD, our Governor, how excellent is

thy name in all the world ; thou that hast set
thy glory above the heavens !
Out of the mouth of very babes and suck
lings hast thou ordained strength, because of
thine enemies, that thou mightest still the
enemy and the avenger.
For I will consider thy heavens, even the
works of thy fingers ; the moon and the stars
which thou hast ordained. •
What is man, that thou art mindful*of him ?
and the son of man, that thou visitest him ?
Thou madest him lower than angels, to
crown him with glory and worship.
Thou makest him to have dominion of the
works of thy hands; and thou hast put all
things in subjection under his feet ;
All sheep and oxen ; yea, and the beasts of
the field ;
The fowls of the air, and the fishes of the
sea ; and whatsoever walketh through the
paths of the seas.
O Lord, our Governor, how excellent is thy
name in all the world !
From Psalm 33. Exultate, justi.
REJOICE in the Lord, O ye righteous ;
for it becometh well the just to be thankful.
Praise the Lord with harp ; sing praises un
to him with the lute, and instrument of ten
strings. Sing unto the Lord a new song ; sing praises
unto him with a good courage.
For the word of the Lord is true, and all
his works are faithful.
He loveth righteousness and judgment ; the
earth is full of the goodness of the Lord.
By the word of the Lord were the heavens
made, and all the hosts of them by the breath
of his mouth.
He gathereth the waters of the sea together,
as it were upon an heap ; and layeth up the
deep, as in a treasure-house.
Let all the earth fear the Lord ; stand in
awe of him, all ye that dwell in the world :
For he spake, and it was done; he com
manded, and it stood fast.
From Psalm 147. Laudate Dominum.
0 PRAISE the Lord, for it is a good thing
to sing praises unto our God ; yea, a joyful
and pleasant thing it is to be thankful.
63

436

SELECTIONS OF PSALMS.

The Lord doth build up Jerusalem, and
gather together the outcasts of Israel.
He healeth those that are broken in heart,
and giveth medicine to heal their sickness.
He telleth the number of the stars, and call
eth them all by their names.
Great is our Lord, and great is his power ;
yea, and his wisdom is infinite.
The Lord setteth up the meek, and bringeth
the ungfidly down to the ground.
0 sing unto the Lord with thanksgiving ;
sing praises upon the harp unto our God ;
Who covereth the heaven with clouds, and
prepareth rain for the earth ; and maketh the
grass to grow upon the mountains, and the herb
for the use of men ;
Who giveth fodder unto the cattle, and feed-
eth the young ravens that call upon him.
The Lord's delight is in those who fear him,
and put their trust in his mercy.
Praise the Lord, O Jerusalem ; praise thy
God, O Sion.
For he hath made fast the bars of thy gates,
and hath blessed thy children within thee.
He maketh peace in thy borders, and filleth
thee with the flour of wheat.
He sendeth forth his commandment upon
the earth, and his word runneth very swiftly.
He giveth snow like wool, and scattereth
the hoar-frost like ashes.
He casteth forth his ice like morsels ; who
is able to abide his frost ?
He sendeth out his word, and melteth
them : he bloweth with his wind, and the wa
ters flow.
He showeth his word unto Jacob, his stat
utes and ordinances unto Israel.
He hath not dealt so with any nation ; neither
have the heathen knowledge of his laws.
From Psalm 57. Miserere mei, Deus.
SET up thyself, O God, above the heavens;
and thy glory above all the earth.
My heart is fixed, O God, my heart is fixed ;
I will sing and give praise.
Awake up, my glory ; awake, lute and harp :
I myself will awake right early.
I will give thanks unto thee, O Lord, among
the people ; and I will sing unto thee among
the nations.

For the greatness of thy mercy reacheth un
to the heavens, and thy truth unto the clouds.
Set up thyself, O God, above the heavens ;
and thy glory above all the earth.
SELECTION X.
From Psalm 96. Cantate Domino.
0 SING unto the Lord a new song ; sing
unto the Lord, all the whole earth.
Sing unto the Lord, and praise his name ;
be telling of his salvation from day to day.
Declare his honour unto the heathen, and
his wonders unto all people.
For the Lord is great, and cannot worthily
be praised ; he is more to be feared than all
gods. Psalm 148. Laudate Dominum.
0 PRAISE the Lord of heaven ; praise him
in the height.
Praise him, all ye angels of his ; praise him,
all his host.
Praise him, sun and moon ; praise him, all
ye stars and light.
Praise him, all ye heavens, and ye waters
that are above the heavens.
Let them praise the name of the Lord ; for
he spake the word, and they were made ; he
commanded, and they were created.
He hath made them fast for ever and ever*,
he hath given them a law which shall not be
broken. Praise the Lord upon earth, ye dragons, and
all deeps ;
Fire and hail, snow and vapours, wind and
storm, fulfilling his word ;
Mountains and all hills ; fruitful trees and
all cedars ;
Beasts and all cattle ; worms and feathered
fowls ;
Kings of the earth and all people ; princes
and all judges of the world ;
Young men and maidens, old men and child
ren, praise the name of the Lord ; for his
name only is excellent, and his praise above
heaven and earth.
He shall exalt the horn of his people : all
his saints shall praise him ; even the children
of Israel, even the people that serveth him.

FOR HOLY-DAYS.

437

From Psalm 149. Cantate Domino.
0 SING unto the Lord a new song ; let the
congregation of saints praise him.
Let Israel rejoice in him that made him ;
and let the children of Sion be joyful in their
King. Let them praise his name in the dance ; let
them sing praises unto him with tabret and
harp. For the Lord hath pleasure in his people,
and helpeth the meek-hearted.
Psalm 150. Laudate Dominum.
O PRAISE God in his holiness ; praise him
in the firmament of his power.
Praise him in his noble acts ; praise him
according to his excellent greatness.
Praise him in the sound of the trumpet ;
praise him upon the lute and harp.
Praise him in the cymbals and dances ;
praise him upon the strings and pipe.
Praise him upon the well-tuned cymbals ;
praise him upon the loud cymbals.
Let every thing that hath breath praise the
Lord.

^| Portions of Psalms, to be sung or said, at Morning
Prayer, on certain Feasts and Fasts, instead of the
Venite Exultemus, when any of the foregoing Select
ions are to follow instead of the Psalms, as in the Table.

CHRISTMAS-DAY.
From Psalms 45, 89, 110.
THY seat, 0 God, endureth for ever ; the
sceptre of thy kingdom is a right sceptre.
Thou hast loved righteousness, and hated
iniquity ; wherefore God, even thy God, hath
anointed thee with the oil of gladness above thy
fellows. My song shall be alway of the loving kind
ness of the Lord ; with my mouth will I ever
be showing thy truth, from one generation to
another. For I have said, Mercy shall be set up for
ever ; thy truth shalt thou establish in the heav
ens. The Lord is our defence ; the holy One of
Israel is our king.
Thou spakest some time in visions unto thy

saints, and saidst, I have laid help upon one
that is mighty, I have exalted one chosen out of
the people.
I will set his dominion in the sea, and his
right hand in the floods.
And I will make him my first born, higher
than the kings of the earth.
The Lord said unto my Lord, Sit thou on
my right hand, until I make thine enemies thy
foot-stool. The Lord shall send the rod of thy power
out of Sion ; be thou ruler, even in the midst
among thine enemies.
In the day of thy power shall the people of
fer thee free-will offerings with an holy wor
ship : the dew of thy birth is of the womb of
the morning.
The Lord sware, and will not repent, Thou
art a priest for ever, after the order of Mel-
chizedech. ASH-WEDNESDAY.
From Psalms 32, 38, 130.
BLESSED is he whose unrighteousness is
forgiven, and whose sin is covered.
Blessed is the man unto whom the Lord im-
puteth no sin, and in whose spirit there is no
guile. Put me not to rebuke, O Lord, in thine an
ger ; neither chasten me in thy heavy displeas
ure: For thine arrows stick fast in me, and thine
hand presseth me sore.
My wickednesses are gone over my head,
and are like a sore burden, too heavy for me to
bear. I will confess my wickedness, and be sorry
for my sin.
Haste thee to help me, O Lord God of my
salvation. Out of the deep have I called unto thee, O
Lord ; Lord, hear my voice.
Let thine ears be attentive to the voice of
my supplications.
If thou, Lord, shouldest be extreme to mark
what is done amiss, O Lord, who shall stand ?
But there is forgiveness with thee, that thou
mayest be feared.

438

FOR HOLY-DAYS.

GOOD-FRIDAY.

From Psalms 22, 69, 40.
MY God, my God, look upon me : why hast
thou forsaken me ? and art so far from my health,
and from the words ofmy complaint?
But thou art holy, O thou that inhabitest the
praises of Israel.
I am a worm, and no man ; a reproach of
men, and despised of the people.
All they that see me laugh me to scorn ;
they shoot out the lip, they shake the head, say
ing, He trusted in God, that he would deliver
him ; let him deliver him, if he will have him.
The counsel of the wicked layeth siege
against me ; they pierced my hands and my feet.
They part my garments among them, and
cast lots upon my vesture.
But be not thou far from me, O Lord : O my
strength, haste thee to help me.
Thy rebuke hath broken my heart ; I am full
of heaviness : I looked for some to have pity on
me, but there was no man ; neither found I
any to comfort me.
They gave me gall to eat ; and when I was
thirsty, they gave me vinegar to drink.
Sacrifice and meat-offering thou wouldest
not ; but mine ears hast thou opened.
Burnt-offerings and sacrifice for sin hast
thou not required : Then said I, Lo, I come ;
In the volume of the book it is wTritten of me,
that I should fulfil thy will, O my God : I am
content to do it ; yea, thy law is within my
heart. ASCENSION-DAY. From Psalms 24, 47.
LIFT up your heads, O ye gates ; and be ye
lift up, ye everlasting doors, and the King of
glory shall come in.
Who is the king of glory ? the Lord strong
and mighty ; even the Lord mighty in battle.
Lift up your heads, O ye gates ; and be ye
lift up ye everlasting doors, and the King of
glory shall come in.
Who is the King of glory ? even the Lord of
hosts, he is the King of glory.

0 clap your hands together, all ye people ;
shout unto God with the voice of triumph.
For the Lord most high is terrible ; he is a
great King over all the earth.
God is gone up with a shout ; the Lord
with the sound of a trumpet.
Sing praises to God, sing praises ; sing prais
es unto our King, sing praises.
God reigneth over the heathen : God sitteth
upon the throne of his holiness. •
The princes of the people are gathered to
gether, even the people of the God of Abraham ;
for the shields of the earth belong unto God :
He is greatly exalted.

WHITSUNDAY.
From Psalms 2, 68.
I WILL declare the decree ; the Lord hath
said unto me, Thou art my Son, this day have
I begotten thee.
Desire of me, and I shall give thee the hea
then for thine inheritance, and the utmost parts
of the earth for thy possession.
Be wise now, therefore, O ye kings ; be in
structed, ye judges of the earth.
Serve the Lord with fear, and rejoice with
trembling. Sing unto God, sing praises to his name : ex
tol him that rideth upon the heavens by his
name Jah, and rejoice before him.
Thou, O God, sentest a gracious rain upon
thine inheritance, and refreshedst it when it
was weary.
The Lord gave the word ; great was the
company of those that published it.
Though ye have lain among the pots, yet
shall ye be as the wings of a dove covered with
silver, and her feathers with yellow gold.
Thou hast ascended on high ; thou hast led
captivity captive ; thou hast received gifts for
men ; yea, for the rebellious also, that the Lord
God might dwell among them.
Blessed be the Lord, who daily loadeth us
with benefits ; even the God of our salvation.
Sing unto God, ye kingdoms of the earth :
O sing praises unto the Lord ;
To him that rideth upon the heaven of heav-

FOR HOLY-DAYS.

439

ens, which were of old : Lo, he doth send out
his voice, and that a mighty voice.
Ascribe the strength unto God ; his excellency
is over Israel, and his strength is in the clouds.

O God, thou art terrible out of thy holy
places ; the God of Israel is he that giveth
strength and power unto his people : Blessed
be God.

THE PSALTER,

OR

PSALMS OF DAVID.1

The First Day.
MORNING PRAYER.
Psalm 1. (2.) Beatus vir, qui non abiit.
BLESSED is the man (3.) that hath not
walked in the counsel of the ungodly, nor
stood in the way of sinners, and hath not sat
in the seat of the scornful :
2 Jout his delight is in the law of the Lord,
andT in his law will he exercise himself day and
night. 3 And he shall be like a tree planted by the
water-side, that will bring forth his fruit in
due season :
(1.) The whole collection of Psalms goes by the name
of "The Psalms of David," not because they were all
composed by him, but because most of them were : the
whole receiving their denomination from the greater
part. Some were written before David's time, as the
90th Psalm by Moses : some after the Babylonian Cap
tivity, as the 126th and 127th. Dr. Nicholls.
(2.) This Psalm, which is generally looked upon by
expositors as a preface or introduction to the rest, de
scribes the blessedness of the righteous : consisting,
ver. 1, negatively, in their abstaining from sin ; 2,
positively, in holy meditation on the Scriptures, pro
ductive of continual growth in grace ; which, 3, 4, is
beautifully represented under an image borrowed from
vegetation : as, 5, is the opposite state of the unbeliev
ing and ungodly by a comparison taken from the
threshing floor. The two last verses foretell the final
issue of things, with respect to both good and bad men,
at the great day. Bp. Horne.
(3.) The Psalter, like the sermon on the Mount,
openeth with a beatitude for our comfort and encour
agement, directing us immediately to that happiness,
which all mankind, in different ways, are seeking and
inquiring after. All would secure themselves from the
incursions of misery ; but all do not consider that mis
ery is the offspring of sin, from wliich it is therefore
necessary to be delivered and preserved, in order to
become happy or blessed. Br. Horne.

4 His leaf also shall not wither ; and look,
whatsoever he doeth, it shall prosper.
5 As for the ungodly, it is not so with them ;
but they are like the chaff, which the wind
scattereth away from the face of the earth.
6 Therefore the ungodly (4.) shall not be
able to stand in the judgment ; neither the sin
ners in the congregation of the righteous.
7 But the Lord knoweth the way of the
righteous ; and the way of the ungodly shall
perish. Psalm 2. (5.) Quare fremuerunt gentes ?
WHY do the heathen (6.) so furiously rage
(4.) The judgment here intended is evidently the last
judgment, and the congregation of the righteous is
their assembly at the tribunal of Christ at the last day.
Bp. Horsley. A day is coming, when the divine Hus
bandman shall appear with his "fan in his hand," and
shall " thoroughly purge his floor." The wheat, which
shall stand the A\"innoAving of that day, will be gather
ed into the celestial granary ; Avhile the chaff, for ever
separated from it, shall be hurried out of the floor, and
carried, by a mighty Avhirlwind, to its own place.
Then shall there be a " congregation of the righteous,"
in which " sinners shall not stand." At present Avheat
and chaff lie on one floor ; wheat and tares grow in one
field ; good and had fishes are comprehended in one
net ; good and bad men are contained in the visible
church. Let us wait with patience God's time of sepa
ration. Bp. Horne.
(5.) This Psalm is a most divine mixture of history
and prophecy, certainly composed by David, and re
ferring visibly to his person, and both typically and
prophetically to Christ, and so understood expressly
by the writers of the New Testament. Dr. Hammond.
That this was a prophecy of the Messiah all the ancient
Jews did allow : and Rabbi Solomon Jarchi says plain
ly, " our doctors explained the signification of this
psalm of King Messias ; but that we may better answer
thc Minnim," that is, the heretical Christians, "it is
better to interpret it of David." Dr. Nicholls.

Day 1.
together ? and why do the people imagine a
vain thing ?
2 The kings of the earth stand up, and the
rulers take counsel together against the Lord,
and against his Anointed :
3 Let us break their bonds asunder, and
cast away their cords from us.
4 He that dwelleth in heaven shall laugh
them to scorn : the Lord shall have them in
derision, 5 Then shall he speak unto them in his
wrath, and vex them in his sore displeasure.
6 Yet have I set my King upon my holy
hill of Sion.
7 I will preach (7.) the law, whereof the
Lord hath said unto me, Thou art my Son,
this day have I begotten thee.

THE PSALTER. 441
8 Desire of me, and I shall give thee the
heathen for thine inheritaace, and the utmost
parts of the earth for thy possession.
9 Thou shalt bruise them with a rod of iron,
and break them in pieces like a potter's vessel.
10 Be wise now, therefore, O ye kings ; be
learned, ye that are judges of the earth.
1 1 Serve the Lord in fear, and rejoice unto
him with reverence.
1 2 Kiss the Son, lest he be angry, and so
ye perish from the right way : if his wrath be
kindled, yea but a little, blessed are all they
that put their trust in him.
Psalm 3. (8.) Domine, quid multiplicati ?
LORD, how are they increased that trou
ble me ? many are they that rise against me.

David seated upon the throne of Israel, notwith
standing the opposition made against him, and now
about to carry his victorious arms amongst the neigh
bouring heathen nations, may be supposed to have
penned this, as a kind of inauguration psalm. But
that "a greater than David is here," appears not only
from the strength of the expressions, which are more
properly applicable to Messiah, than to David himself;
but also from the citations made in the New Testament;
the appointment of the Psalm by the Church to be read
on Easter-day ; and the confession of the Jewish rab
bis. It treats therefore, 1 — 3, of the opposition raised,
both by Jew and Gentile, against tlie kingdom of Jesus
Christ ; 4 — 6, of his victory, and the confusion of his
enemies ; 7 — 9, after his resurrection, he preaches the
Gospel, and 10 — 12, calls the kings ofthe earth to ac
cept it ; denouncing vengeance against those whoV

not do so, and pronouncing a blessing on those who
shall. Bp. Horne.
The song consists of three parts : the first, consist
ing of the first six verses, spoken in the person of the
Psalmist ; the second, namely, the 7th, 8th, and 9th
verses, in the person of Messiah ; and the third again
by the Psalmist. Bp. Horsley.
(6.) The true David is introduced, like his ancestor
of old, expostulating with the nations, for their vain
attempts to frustrate the divine decree in his favour.
These two verses are cited (Acts iv. 25,) and expounded
of " Herod and Pontius Pilate," who, " with the Gen
tiles and the people of Israel were gathered together
against the holy Jesus, whom the Lord had annointed."
After the ascension of Christ, and the effusion of the
Spirit, the whole power of the Roman empire Mas em
ployed in the same cause by those, Avho, from time to
time, swayed the sceptre ofthe world. But still, they
who intended to extirpate the faith, and destroy the
Church, how many and how mighty soever they might
be, were found only to "imagine a vain thing." And
equally vain will every imagination be, that exalteth
itself against the counsels of God for the salvation of
his people. . Bp. Horne.

(7.) Jesus, for the suffering of death, crowned with
honour and immortality, upon the holy hill of Zion, in
the new Jerusalem, now " declares the decree," or
preaches the Gospel of the everlasting covenant. His
part in the covenant was performed by keeping the law,
and dying for the sins of men. Nothing therefore re
mained, but the accomplishment of the promise made
to him by the Father, upon those conditions. One part
of this promise was fulfilled, saith St. Paul, "in that
he had raised up Jesus again ; as it is written in
the second psalm, Thou art my Son, this day have I
begotten thee." Acts xiii. 33. Another part was ful
filled in the ascension of Christ, and his inauguration
to an eternal kingdom, and an unchangeable priest
hood, as the true Melchizedek, King of righteousness,
King of peace, and Priest of the most high God. The
next article in the covenant, on the Father's side, was
the enlargement of Messiah's spiritual kingdom, by
the accession of the nations to the Church. And ac
cordingly, this was the next thing which "Jehovah
said unto him," after having proclaimed his sonship
and pre-eminence. Bp. Horne.
(8.) This Psalm is said to have been composed by
David, when he fled from his son Absalom. Thus cir
cumstanced, he expressed himself in terms well adapted
to the parallel case of the Son of David, persecuted by
rebellious Israel ; as also to that of his Church suffer
ing tribulation in the world. 1, 2, he complains, in
much anguish, of the multitude of his enemies, and of
the reproaches cast upon him, as one forsaken by God ;
but, 3, declares, notwithstanding, his sure trust in the
divine promises ; 4, 5, he relates the success of his
prayers ; 6 — 8, derides the impotent malice of his
enemies, and ascribes salvation to Jehovah.
Bp. Horne.
The forlorn condition of David, as recorded in 2 Sam.
xv, and commemorated in this Psalm, is in some de
gree typical of our Saviour's sadness and agony and
prayer in the garden, (John xviii. 1,) which is the
same with Gethsemane, (Matt. xxvi. 36 ; Mark xiv.
32;) and that on mount Olivet, (Luke xxii. 39, 41,)

442 2 Many one there be that say of my soul,
There is no help for him in his God.
3 But thou, O Lord, art my defender ; thou
art my worship, and the lifter up of my head.
4 I did call upon the Lord with my voice,
and he heard me out of his holy hill.
5 I laid me down and slept, (9.) and rose
up again ; for the Lord sustained me.
6 I will not be afraid for ten thousands of
the people, that have set themselves against
me round about.
7 Up, Lord, and help me, O my God ; for
thou smitest all mine enemies upon the cheek
bone : thom hast broken the teeth of the un
godly. 8 Salvation belongeth unto the Lord ; (10.)
and thy blessing is upon thy people.
Psalm 4. (11.) Cum invocarem.
HEAR me, when I call, O God of my
righteousness : thou hast set me at liberty,
the very same mount, to which David went up, when
he poured out the substance of this prayer.
Dr. Hammond.
(9.) Behold David in the midst of danger, sleeping
without fear; secure, through the divine protection,
of awaking to engage and vanquish his enemies. Be
hold the Son of David composing himself to his rest
upon the cross, that bed of sorrows ; and commending
his Spirit into his Father's hands, in full confidence of a
joyful resurrection, according to the promise, at the
time appointed. Behold this, 0 Christian, and let
faith teach thee how to sleep, and how to die ; while
it assures thee, that as sleep is a short death, so death
is only a longer sleep ; and that the same God watches
over thee, in thy bed and in thy grave. Bp. Horne.
(10.) The Psalm ends with an acknowledgment,
which ought always to fill the heart, and upon every
proper occasion to flow from the mouth, of a Christian :
namely, that salvation is not to be had from man, from
the kings of the earth, or the gods of the heathen, from
saints or angels ; but from Jehovah alone : to whom
alone therefore the glory should be ascribed. If he
will save, none can destroy : if he will destroy, none
can save. Let Balak then curse Israel, or hire Ba
laam to curse them for him : be but "thy blessing, O
Lord, upon thy people," and it sufficeth. Bp. Horne.
(11.) The person speaking in this Psalm, 1, pray-
eth to be heard by God; 2, convinceth the world of
sin ; 3, declareth the righteous to be under the divine
protection ; 4, 5, prescribeth solitude and meditation,
as the proper means to lead men to repentance and
faith ; 6, 7, sheweth that in God alone peace and com
fort are to be found ; and, 8, how superior tire joys of
the spirit are to those of sense ; 9, reposeth himself,
in full assurance of faith, on the loving-kindness of the
Lord. Bp. Horne.

THE PSALTER. Day 1.
when I was in trouble ; have mercy upon me.

and hearken unto my prayer.
2 0 ye sons of men, how long will ye blas
pheme mine honour, and have such pleasure in
vanity, and seek after falsehood ?
3 Know this also, that the Lord hath chosen
to himself the man that is godly ; when I call
upon the Lord he will hear me.
4 Stand in awe, and sin not ; commune with
your own heart, and in your chamber, and be
still. 5 Offer the sacrifice of righteousness, and
put your trust in the Lord.
6 There be many that say, (12.) Who will
show us any good ?
7 Lord, lift thou up the light of thy counte
nance upon us.
8 Thou hast put gladness in my heart, (13.)
since the time that their corn, and wine, and
oil increased.
9 I will lay me down in peace, (14.) and
The Psalm is said to haAre been composed by David,
possibly on the same or on a like occasion as the third.
Dr. Hammond.
(12.) The two former verses were addressed to re
bellious sinners, inviting them to repentance and refor
mation. This seems to relate to the righteous, who, in
times of calamity and persecution, like tiie friends of
distressed David, are tempted to despond, on seeing no
end to their troubles. The Psalmist, therefore, pre
scribes prayer to all such, as an antidote against the
tempjation ; he directs them, in the darkest night, to
loo% towards heaven, nor doubt the return of day,
Avhen the rising sun shall diffuse light and salvation, aud
sorrow and sighing shall fly away. How many are
continually asking the question in this verse ! How few
applying to Him, who alone can give an ansAArer of
peace and comfort ! Bp. Horne.
(13.) According to this translation, the verse is an
expression of the Psalmist's gratitude, that God had
given him grace not to make any ill returns for the
unkindness of his enemies, but had enabled him to
be heartily glad for the benefits, especially the fruitful
seasons, Avhich God had bestowed upon them. Dr.
Nicholls. Or, according to the Bible translation, it is
a declaration, that thc very thoughts of God's love had
filled the Psalmist's heart with such joy, that it far ex
ceeded all the pleasure his enemies could take, in see
ing their barns full of corn, and their presses overflow
with Avine. Bp. Patrick.
(14.) This conclusion affords ample matter for profit
able and delightful meditation, if it be considered, first,
as spoken by David, or any other believer, Avhen lying
down to rest, full of the joys of a good conscience, and
faith unfeigned ; secondly, as pronounced by the true
David, Avhen composing himself to Ms rest, in certain
hope of a resurrection. And happy the Christian, who

Day l.
take my rest ; for it is thou Lord only that
makest me dwell in safety. Verba mea auribus.

Psalm 5. (15.)
PONDER my words, O Lord, consider my
meditation. 2 O hearken thou unto the voice of my call
ing, my King and my God : for unto thee will
I make my prayer.
3 My voice shalt thou hear betimes, 0 Lord ;
early in the t^orning will I direct my prayer
unto thee, and will look up.
4 For thou art the God that hast no pleasure
in wickedness ; neither shall any evil dwell
with thee.
5 Such as be foolish, shall not stand in thy
for thou hatest all them that work
vanity. 6 Thou shalt destroy them that speak lies :
The Lord will abhor both the blood-thirsty and
deceitful man.
7 But as for me, I will come into thine

sight

having nightly, with this verse, committed himself to
his bed, as to his grave, shall at last, with the same
words, resign himself to his grave, as to his bed, from
which he expects in due time to arise, and sing a morn
ing hymn, with the children of the resurrection.
Bp. Horne.
(15.) This Psalm was composed by David: but
whether when he was persecuted by Saul or by Absa
lom, cannot be certainly determined. Bp. Patrick.
The Psalmist in affliction, 1 — 3, continues and re
solves to continue instant in prayer; 4 — 6, declares
the irreconcileable hatred which God bears to sin, and,
7, his own confidence of being accepted ; 8, he petitions
for grace to direct and preserve him in the way ; 9, 10,
sets forth the wickedness of his enemies; 11, foretels
their punishment ; and 12, 13, the salvation ofthe faith
ful. Bp. Horne.
(16.) A part of this verse is cited, (Rom. iii. 13,) to
gether with several other passages from the Psalms and
Prophets,, to evince the depravity of mankind, whether
JeAvs or Gentiles, till justified by faith, and renewed by
grace. It is plain, therefore, that the description was
designed for others, besides the enemies of the literal
David, and is of more general import, reaching to the
world ofthe ungodly, and to the enemies of all righteous
ness, as manifested in the person of Messiah, and in his
Church. The charge brought against these is, that
" truth" and " fidelity" were not to be found in their
dealings with God or each other ; that their " inward
parts" Avere very wickedness ; their first thoughts and
imaginations were defiled, and thc stream was poisoned
at the fountain ; that their "throat was an open sepul
chre," continually emitting, in obscene and impious
language, the noisome and infectious exhalations of a

THE PSALTER. 443
house, even upon the multitude of thy mercy,
and in thy fear will I worship toward thy holy
temple. 8 Lead me, O Lord, in thy righteousness,
because of mine enemies ; make thy way plain
before my face.
9 For there is no faithfulness in his mouth :
their inward parts are very wickedness. (16.)
10 Their throat is an open sepulchre ; they
flatter with their tongue.
11 Destroy thou them, O God; (17.) let
them perish through their own imaginations ;
cast them out in the multitude of their un
godliness ; for they have rebelled against thee.
12 And let all them (18.) that put their
trust in thee rejoice : they shall ever be giving
of thanks, because thou defendest them ; they
that love thy name shall be joyful in thee :
13 For thou, Lord, wilt give thy blessing
unto the righteous, and with thy favourable
kindness wilt thou defend him, as with a
shield.

putrid heart, entombed in a body of sin ; and that, if
ever they put on the appearance of goodness, they " flat
tered with their tongue," in order the more effectually
to deceive and destroy. So low is human nature fallen !
Bp. Horne.
(17.) Concerning passages of this imprecatory kind
in the book of Psalms, it is to be observed, that they
are not spoken of private and personal enemies, but of
the opposers of God and his Anointed f nor of any
among these, but the irreclaimable and finally impeni
tent ; and this by way of prediction, rather than impre
cation ; which would appear, if the original verbs Avere
translated uniformly in the future tense, as they might
be, and indeed, to cut off all occasion from them which
desire it, should be translated. The verse before us
would then run thus — "Thou wilt destroy them, 0
God ; they shall perish by their own counsels : thou
wilt cast them out in the multitude of their transgress
ions, for they have rebelled against thee." The words,
when rendered in this form, contain a prophecy of the
infatuation, rejection, and destruction of such as should
obstinately persevere in their opposition to the counsels
of heaven whether relating to David, to Christ, or to
the Church. The fate of Ahithophel and Absalom, of
Judas and the Jews, should warn others not to offend
after the same example. Bp. Horne.
(18.) As the last verse foretold the perdition of the
ungodly, this describes the felicity of the saints ; who,
trusting in God, rejoice evermore, and sing aloud in
the church the praises of their Saviour and mighty De
fender ; the love of whose name fills their hearts with
joy unspeakable, while they experience the comforts
of grace, and expect the rewards of glory.
Bp. Horne.

64

444

THE PSALTER

EVENING PRAYER.
Psalm 6.(19.) Domine, ne in furore.
O LORD, rebuke me not in thine indigna
tion, neither chasten me in thy displeasure.
2 Have mercy upon me, O Lord, for I am
weak : O Lord, heal me, for my bones are vex
ed. 3 My soul also is sore troubled : but, Lord
how long wilt thou punish me ?
4 Turn thee, O Lord, and deliver my soul ;
O save me, for thy mercies' sake :
5 For in death no man remembereth thee ;
and who will give thee thanks in the pit ?
6 I am weary of my groaning : every night
wash I my bed, and water my couch with my
tears. 7 My beauty is gone for very trouble, and
worn away because of all mine enemies.
8 Away from me, all ye that work vanity ;
for the Lord hath heard the voice of my weep
ing. 9 The Lord hath heard my petition ; the
Lord will receive my prayer.
(19.) This is the first of those Psalms which are
styled penitential. It contains, 1, a deprecation of
eternal vengeance, and 2, 3, a petition for pardon ;
which is enforced from the consideration ofthe peni
tent's sufferings ; 4, from that of the divine mercy ; 5,
from that ofthe praise and glory which God would fail
to receive, if man were destroyed; 6, 7, from that of
the penitent's humiliation and contrition: 8 — 10, the
strain changes into one of joy and triumph, upon the
success and return ofthe prayer. Bp. Horne.
This Psalm was penned by David on some occasion of
special humiliation, for the confession of his sins, and
averting God's wrath. Dr. Hammond. Being one ofthe
penitential Psalms, it is appointed to be used on Ash-
Wednesday, and is suitable to the condition of those,
who are any way afflicted or distressed in mind, body,
or estate. Travell.
(20.) Many of the mournful Psalms end in this man
ner, to instruct the believer, that he is continually to
look forward, and solace himself with beholding that
day, when his warfare shall be accomplished; when
sin and sorrow shall be no more ; when sudden and ever
lasting confusion shall cover the enemies of righteous
ness ; when the sackcloth of the penitent shall be ex
changed for a robe of glory ; when to sighs and groans
shall succeed the songs of heaven, set to angelic harps,
and faith shall be resolved into the vision of the Al
mighty. Bp. Horne.
(21.) David is said to have composed this Psalm con
cerning the words, or matter of Cush the Benjamite.
Whether Saul, or Shimei, or any one else, be intended
under this name, it is sufficiently clear, that David had

Day 1.
10 All mine enemies (20.) shall be con
founded, and sore vexed ; they shall be turned
back, and put to shame suddenly.
Psalm 7. (21.) Domine, Deus meus.
O LORD, my God, in thee have I put my
trust : save me from all them that persecute
me, and deliver me ;
2 Lest he devour my soul like a lion, (22.)
and tear it in pieces, while there is none to help.
3 O Lord my God, if I have tfiwie (23.) any
such thing ; or if there be any wickedness in
my hands ;
4 If I have rewarded evil unto him that
dealt friendly with me ; yea, I have delivered
him that without any cause is mine enemy ;
5 Then let mine enemy persecute my soul,
and take me ; yea, let him tread my life down
upon the earth, and lay mine honour in the
dust. 6 Stand up, O Lord, in thy wrath, (24.)
and lift up thyself, because of the indignation
of mine enemies ; arise up for me in the judg
ment that thou hast commanded :
been maliciously aspersed and calumniated by such a
person ; that the Psalm was written to vindicate him
self from the imputation, whatever was the nature of it;
and, consequently, may be considered as the appeal of
the true David and his disciples, against the grand ac
cuser and his associates. The person speaking, 1, 2,
declares his trust to be in God ; 3 — 5, protests his in
nocence ; 6 — 8, desires that Judgment may be given in
the cause; 9, 10, 11, prays for the abolition of sin, and
the full establishment of righteousness; 12 — 14, sets
forth the divine judgments against sinners; 15 — 17,
describes the beginning, progress, and end, of sin, with,
18, the joy and triumph ofthe faithful. Bp. Horne.
(22.) The "lion," of whom David stood in fear, Avas
probably Saul, roused by a false accusation, to destroy
him. The rage of tyrants is often in the same manner
excited against the Church. And we all have reason to
dread the fury of one who is " the roaring lion," as well
as the " accuser of the brethren." From him none can
deliver us, but God only. Bp. Horne.
(23.) David makes a solemn appeal to God, the
searcher of hearts, to judge of his innocence, with regard
to the particular crime laid to his charge. Any person,
when slandered, may do the same. But Christ only
could call upon heaven to attest his universal upright
ness : In his "hands there was no iniquity."
Bp". Horne.
(24.) To a protestation of innocence succeeds aprayer
for judgment upon the case, which is formed on these
two considerations ; first, the unreasonable and unre
lenting fury of the persecutors ; secondly, the justice
which God has " commanded" others to execute, and

Day 1.
7 And so shall the congregation of the peo
ple come about thee : for their sakes therefore
lift up thyself again.
8 The Lord shall judge the people : (25.)
give sentence with me, O Lord, according to
to my righteousness, and according to the inno
cency that is in me.
9 O let the wickedness of the ungodly (26.)
come to an end ; but guide thou 4he just.
10 For the righteous God trieth the very
hearts and reins.
1 1 My help cometh of God, who preserveth
them that are true of heart.
1 2 God is a righteous judge, strong, and pa
tient ; and God is provoked every day.
13 If a man will not turn, he will whet his
sword ; he hath bent his bow, and made it ready.
14 He hath prepared for him the instru
ments of death ; he ordaineth his arrows against
the persecutors.
1 5 Behold, he travaileth with mischief ; he
which therefore he himself will doubtless execute upon
such occasions. Let injured innocence ever comfort
itself with the remembrance of another day to come,
when, every earth-born cloud being removed, it shall
dazzle its oppressers with lustre far superior to that of
the noon-day sun. Bp. Horne.
(25.) Conscious of his " righteousness" and "integ
rity," as to the matter in question, David desires to be
judged by him who is to judge the world at the last day.
How few, among Christians, have seriously and delib
erately considered, whether the sentence of that day
is likely to be in their favour ! Yet, how many, with the
utmost composure and self-complacency, repeat contin
ually the words of this Psalm, as well as those in the
Te Deum, " We believe that thou shalt come to be our
Judge !" Legal, or perfect righteousness and integrity,
are peculiar to the Redeemer ; but evangelical righteous
ness and integrity all must have, who would be saved.
Bp. Horne.
(26.) It is predicted, that wickedness will, in the
end, be abolished, and the just immoveably established,
by him who knoweth intimately the very thoughts and
desires of both good and bad men, and will give to each
their due reward. Happy the man, whose hope is
therefore in God, because "he saveth the upright in
heart !" Bp. Horne.
(27.) All the world agrees to acknowledge the equity
of that sentence which inflicts upon the guilty the pun
ishment intended by them for the innocent. No one
pities the fate of a man buried in that pit Avhich he had
dug to receive his neighbour ; or of him who owes his
death-wound to the return of an arrow shot against
heaven. Saul was overthrown by those Philistines
Avhom he would have made the instruments of cutting
off David. Haitian was hanged on his own gallows.
The Jews, who excited the Romans to crucify Christ,

THE PSALTER. 445
hath conceived sorrow, and brought forth un
godliness. 16 He hath graven and digged up a pit, (27.)
and is fallen himself into the destruction that
he made for other.
17 For his travail shall come upon his own
head, and his wickedness shall fall on his own
pate. 18 1 will give thanks unto the Lord, ac
cording to his righteousness ; and I will praise

the name of the Lord most high.
Psalm 8. (28.) Domine, Dominus noster.
O LORD, our Governor, how excellent is
thy name in all the world ; thou that hast
set thy glory above the heavens !
2 Out of the mouth (29.) of very babes and
sucklings hast thou ordained strength, because
of thine enemies, that thou mightest still the
enemy and the avenger.
3 For I will consider thy heavens, (30.) even
were themselves, by the Romans, crucified in crowds.
Striking instances these of the vengeance to be one day
executed on all tempters and persecutors of others ;
when men and angels shall lift up their voices, and cry
out together, "Righteous art thou, OLord, and just
are thy judgments." Bp. Horne.
(28.) This Psalm was composed by David for the
magnifying of God's wonderful goodness, as more gen
eral in the fabrick of the world, and his bounty to man
kind, in making him Lord of that great Avork of his ;
so more particular to himself, in using him as his in
strument, to discomfit Goliah of Gath, the proud boast
ing giant, the champion of the Philistines ; and, in
the prophetical mystical sense, his more admirable
mercy to men, in exalting our human nature above all
the creatures in the world ; which was eminently com
pleted in our Saviour's assumption of our flesh, and as
cending to, and reigning in heaven in it.
Dr. Hammond.
This is the first of those Psalms, which the Church
has appointed to be read on Ascension-day. It treats,
as appears from Heb. ii. 6, &c, of the wonderful love
of God, shewn by the exaltation of our nature in Mes
siah, or the second Adam} to the right hand of the
Majesty on high, and by the subjection of all creatures
to the Avord of his power. Bp. Horne.
(29.) This verse is cited by our Lord, (Matt. xxi. 16,)
and applied to " little children in the temple, crying,
Hosanna to the Son of David !" which vexed and con
founded his malignant adversaries. The import of the
words, therefore, plainly is, that the praises of Messiah,
celebrated in the Church by his children, have in them
a strength and power which nothing can withstand ;
they can abash infidelity, when at its greatest height,
and strike hell itself dumb. Bp. Horne.
(30.) At the time of inditing this Psalm, David is

446 THE PSALTER.
the works of thy fingers ; the moon and the
stars which thou hast ordained.
4 What is man, that thou art mindful of
him ? and the son of man, that thou visitest
him ?
5 Thou madest him lower (31.) than the
angels, to crown him with glory and worship.
6 Thou makest him to have dominion of
the works of thy hands : and thou hast put all
things in subjection under his feet ;
7 All sheep and oxen ; yea, and the beasts
of the field ;
8 The fowls of the air, and the fishes of the
sea ; and whatsoever walketh through the paths
of the seas.
9 O Lord, our Governor, (32.) how excel
lent is thy name in all the world !

The Second Day.
MORNING PRAYER.
Psalm 9. (33.) Confitebor tibi.
I WILL give thanks unto thee, O Lord,
evidently supposed to have had before his eyes the
heavens as they appear by night. And when, from sur
veying the beauty of heaven, Avith its glorious shew, he
turns to take a vieAv of the creature man, he is still
more affected by the mercy, than he had before been
by the majesty of the Lord ; since far less wonderful
it is, that God should make such a world as this, than
that he Avho made such a Avorld as this, should be
"mindful of man," in his fallen estate, and should "vis
it" human nature with his salvation. Bp. Horne.
(31.) On these two verses, with that preceding, St.
Paul has left the following comment : " One in a cer
tain place testified, saying, What is man, that thou
art mindful of him ? or the son of man, that thou visit
est him ? Thou madest him a little lower than [murg.
a little while inferior to] the angels ; thou croAvnedst
him with glory and honour, and didst set him over the
works of thy hands ; thou hast put all things in sub
jection under his feet. For in that he put all in sub
jection under him, he left nothing that is not put un
der him. But now we see not yet all things put un
der him. But we see Jesus, who was made a little
loAver than the angels for the suffering of death, croAvn-
ed Avith glory and honour." Heb. ii. 6, &c. See also
1 Cor. xv. 27. Bp. Horne.
(32.) Let therefore the universal chorus of men and
angels join their voices together, and make their sound
to be heard as one, in honour of the Redeemer, ever
more praising him, and saying, 0 Lord, our Lord Je
sus Christ, King of righteousness, peace, and glory,
King of kings, and Lord of lords, how excellent, hoAV
precious, Iioav lovely, how great and glorious is thy

Day 2.
with my whole heart ; I will speak of all thy
marvellous works.
2 I will be glad and rejoice in thee ; yea,
my songs will I make of thy name, O thou
Most Highest. (34.)
3 While mine enemies are driven back,
they shall fall and perish at thy presence :
4 For thou hast maintained my right and
my cause ; thou art set in the throne that judg-
est right.
5 Thou hast rebuked the heathen, and de
stroyed the ungodly ; thou hast put out their
name for ever and ever.
6 O thou enemy, (35.) destructions are
come to a perpetual end ; even as the cities
which thou hast destroyed, their- memorial is
perished with them.
7 But the Lord shall endure for ever ; he
hath also prepared his seat for judgment.
8 For he shall judge the world in righteous
ness, and minister true judgment unto the
people. 9 The Lord also will be a defence for the
oppressed, even a refuge in due time of trouble.
name, diffused over all the earth, for the salvation of
thy chosen ! Blessing, and honour, and glory, and
power, be unto him that sitteth upon the throne, and
unto the Lamb, for ever and ever. And let heaven
and earth say, Amen. Bp. Horne.
(33.) This Psalm consists of two parts, a thanks
giving, 1 — 12 ; and a prayer, 13 — 20. Upon what
particular occasion it was composed, is not known :
probably to celebrate the victories gained by David
over the neighbouring nations, after God had exalted
him to be king in Sion. See ver. 11. He first exhorts
the righteous to join with him in praising the power,
wisdom, and justice of the Lord, who delivers those
that trust in him, and confounds the malice and de
vices of the wicked : secondly, he beseeches God to
protect always those who fear him, against tlie violence
of their enemies. Bp. Horne, Ostervald.
(34.) The double superlative " most highest" is a
phrase peculiar to the old vulgar translation of the
Psalms, Avhere it acquires a singular propriety from
the subject to which it is applied, the supreme Being,
who is higher than the highest. Bp. Lowth.
(35.) This is a sudden apostrophe to the enemies of
God's people, Philistines, Amorites, or other nations,
who had formerly made great havock and waste among
them. It may purport, that they were not ojily frus
trated of their desires and hopes of destroying the Is
raelites, but were also subdued, and in a great part de
stroyed by them. Poole.
The Christian Church, when repeating these words,
may be supposed to take a retrospective view of the
successive fall of those empires, with their capital

Day 2.
10 And they that know thy name will put
their trust in thee ; for thou, Lord, hast never
failed them that seek thee.
11 0 praise the Lord which dwelleth in
Sion ; (36.) show the people of his doings :
12 For when he maketh inquisition for
blood, he remembereth them, (37.) and forget
teth not the complaint of the poor.
13 Have* mercy upon me, O Lord ; con
sider the trouble which I suffer of them that
hate me, thou that liftest me up from the gates
of death ;
14 That I may show all thy praises within
the ports of the daughter of Sion : (38.) I will
rejoice in thy salvation.
15 The heathen are sunk down in the pit
that they made ; in the same net which they
hid privily is their foot taken.
16 The Lord is known to execute judg
ment ; the ungodly is trapped in the work of
his own hands.
17 The wicked shall be turned into hell,
and all the people that forget God. (39.)
1 8 For the poor shall not alway be forgot-
" cities," in which the " enemy" had from time to time
fixed his residence, and which had vexed and persecut
ed the people of God in different ages. The Roman
empire was the last of tbe pagan persecuting powers ;
and when the Church saAV "that" under her feet, well
might she cry out, " The destructions ofthe enemy are
completed to the utmost !" Bp. Horne.
(36.) This is an invitation to all the inhabitants of
Judea, to join with the Psalmist in praising God,
whose particular residence upon earth was in his ark,
in mount Sion. Dr. Nicholls.
(37.) " Them," that is, those who " seek him,"
mentioned in the 10th verse : so that the exhortation to
" sing praises," (ver. 1 1,) seems parenthetick. Bp*
Horne. The meaning of the verse is, the blood of
humble, pious, helpless men, that is shed by oppress
ors, hath a cry that goes up to heaven, (Gen. iv. 10 ;)
and is most precious to God : he will never suffer it to
go unpunished, but will inflict severe vengeance for it ;
pursue and find out the guilty, and pour his plagues
upon them. Dr. Hammond.
(38.) The word " daughter," applied to a city or
nation, signifies the people or inhabitants of it; the
city -being as it were the parent from whence they
spring.. Accordingly the Chaldee here expresses it by
"the assembly of Sion." Dr. Hammond.
(39.) All wickedness came originally with the wick
ed one from hell ; thither it will be again remitted,
and they who hold on its side must accompany it on its
return to that place of torment, there to be shut up for
ever. The true state both of " nations," and the in
dividuals of Avhich they are composed, is to be estima-

THE PSALTER. 447
ten ; the patient abiding of the meek shall not
perish for ever.
19 Up, Lord, and let not man have the up
per hand ; let the heathen be judged in thy
sight. 20 Put them in fear, O Lord, that the hea
then may know themselves to be but men.
Psalm 10. (40.) Ut quid, Domine ?
WHY standest thou so far off, O Lord, (41.)
and hidest thy face in the needful time of trou
ble ?
2 The ungodly, for his own lust, doth per
secute the poor : let them be taken in the
crafty wiliness that they have imagined.
3 For the ungodly hath made boast of his
own heart's desire, and speaketh good of the

covetous, whom God abhorreth.
4 The ungodly is so proud, that he careth
not for God, neither is God in all his thoughts.
5 His ways are alway grievous ; thy judg
ments are far above out of his sight, and there
fore defieth he all his enemies.
6 For he hath said in his heart, Tush, (42.)
ted from one single circumstance, namely, whether in
their doings they remember or " forget God." Remem
brance of him is the well-spring of virtue ; forgetful-
ness of him, the fountain of vice. Bp. Horne.
(40.) This Psalm is, in the LXX, joined to the pre
ceding, but in the Hebrew divided from it.
Thc Church, under persecution from the spirit of
anti-christ in the world, after, 1, an humble expostu
lation with her Lord, setteth down, the marks wherebjr
that spirit may be known ; such as, 2, hatred of the
faithful ; 3, self- willedn ess and worldly-mindedness ;
4, infidelity ; 5, 6, profligacy and pride ; 7, profane-
ness and perjury; 8 — 11, subtilty and treachery em
ployed against the people of God ; 12, security and
presumption. From the persecutions of such a spirit,
the Church, 13 — 17, prayeth earnestly to be delivered ;
and, 18 — 20, through faith, rejoiceth in tribulation.
Bp. Horne.
(41.) During the .conflict between the Church and
her adversaries, God is represented as one withdraw
ing to a distance, instead of affording succour ; nay, as
one concealing himself, so as not to be found by those
who petitioned for aid, or counsel. To behold the
righteous cause oppressed, and good men seemingly de
serted by heaven, at a time when they most need its
assistance, is apt to offend the weak, and oftentimes
stagger those who are strong. It is indeed a sore trial,
but intended to make us perfect in the practice of three
most important duties, humility, resignation and faith.
That we may not faint under the severity of this (iis-
cipline, let us ever bear in mind, that the beloved Son
of the Father, the Son in whom he was well pleased,

448 THE PSALTER
I shall never be cast down, there shall no harm
happen unto me.
7 His mouth is full of cursing, (43.) deceit,
and fraud ; under his tongue is ungodliness
and vanity.
8 He sitteth lurking in the thievish corners
of the streets, and privily in his lurking dens
doth he murder the innocent ; his eyes are set
against the poor.
9 For he lieth waiting secretly ; even as a
lion lurketh he in his den, that he may ravish
the poor.
10 He doth ravish the poor, when he get
teth him into his net.
11 He falleth down and humbleth him
self, (44.) that the congregation of the poor
may fall into the hands of his captains.
12 He hath said in his heart, Tush, God
hath forgotten ; he hideth away his face, and
he will never see it.
13 Arise, O Lord God, and lift up thine
hand ; forget not the poor.

had once occasion to utter these words, " My God, my
God, why hast thou forsaken me ?" Bp. Horne.
(42.) Prosperity begets presumption, and he who has
been long accustomed to see his designs succeed, be
gins to think it impossible they should ever do other
wise. The long-suffering of God, instead of leading
such an one to repentance, only hardens him in his
iniquity. Because sentence against an evil work is not
executed speedily, he thinks it will not be executed
at all. Bp. Horne.
(43.) From the thoughts of the sinner's "heart,"
mentioned in the preceding verse, David goes on to
describe the words of his " mouth." Bp. Home. When
he speaks, it is only to utter curses, in order to cheat
and deceive those who trust in him ; and whatever fair
speeches he may make, they are intended to hide the
secret malice of his heart. Travell.
" Under his tongue :" that is, under his fair and
plausible speeches the mischief here following is hid
and covered. The Psalmist seems to allude to serpents,
whose poison lies hidden " under their tongue," or
within their teeth. Poole.
(44.) Our Lord, who is styled "the Lion of the tribe
of Judah," became a "Lamb," for the salvation of
mankind : but when his adversary at any time "hum
bleth" himself, Avhen the wolf appears in sheep's cloth
ing, let the flock beware ; it is for their more effectual
destruction. And if, allured by an outward shew of
moderation and benevolence, the simple ones shall ven
ture themselves within his reach, they will soon find
that his nature is disguised, but not altered.
Bp. Horne.
(45.) This may be either a prayer, or a prediction,
implying that the time will come, when the power of

Day 2.
1 4 Wherefore should the wicked blaspheme
God, while he doth say in his heart, Tush,
thou God carest not for it ?
15 Surely thou hast seen it; for thou be-
holdest ungodliness and wrong,
1 6 That thou mayest take the matter into
thy hand : the poor committeth himself unto
thee ; for thou art the helper of the friendless.
17 Break thou the power (45») of the un
godly and malicious ; take away his ungodli
ness, and thou shalt find none.
18 The Lord is King for ever and ever,
and the heathen are perished out of the land.
1 9 Lord, thou hast heard the desire of the
poor ; thou preparest their heart, and thine
ear hearkeneth thereto.
20 To help the fatherless (46.) and poor
unto their right, that the man of the earth be
no more exalted against them.
Psalm 11. (47.) In Domino Confido.
IN the Lord put I my trust ; (48.) how say

Jehovah will dash in pieces that of the enemy, by the
demolition either of sin or the sinner, until wickedness
be come utterly to an end, and righteousness be estab
lished for ever in the kingdom of Messiah.
Bp. Horne.
(46.) For the sake of the elect, and their prayers,
the days of persecution and tribulation will be shorten
ed ; the insolence of the earth-born oppressor, the man
of sin, will be chastised ; the cause of the Church will
be heard at the tribunal of God ; and victory, triumph,
and glory will be given unto her. In the foregoing
exposition, regard has been chiefly had to the case of
the Church, and to her sufferings from the spirit of
antichrist, in whomsoever existing and acting, from
time to time, in the world ; this being judged the most
generally useful application, which Christians, as such,
can make of the Psalm. Particular accommodations
of it to the various oppressions of innocent poverty, by
iniquitous opulence, will meet the eye, and offer them
selves at once to persons so circumstanced, for their
support and comfort, under their respective afflictions.
Bp. Horne.
(47.) The Psalmist, under persecution, 1 — 3, de-
clareth himself resolved to trust in God alone, at a time
when he was advised to fly to some place of refuge ;
4, 5, he expresses his faith in the omniscience and over
ruling power of Jehovah ; 6, assigns the reason why
good men are afflicted ; Avho, after that the Avicked,
7, shall be destroyed, will appear to haAre been all
along, 8, the favoured of God. Bp. Horne.
The Psalm should seem to have been composed by
David under some great trouble, when he was persecu
ted by Saul. Dr. Nicholls.
(48.) The Christian, like David, in perilous times,

Day ft.
ye then to my soul, that she should flee as a
bird unto the hill ?
2 For lo, the ungodly bend their bow, (49.)
and make ready their arrows within the quiver,
that they may privily shoot at them which are
true of heart.
3 For the foundations will be cast down ;
and what hath the righteous done ?
4 The Lord is in his holy temple ; (50.)
the Lord's seat is in heaven.
5 His eyes consider the poor, and his eye
lids try the children of men.
6 The Lord alloweth the righteous ; but
the ungodly, and him that delighteth in wick
edness, doth his soul abhor.
7 Upon the ungodly he shall rain snares,
fire and brimstone, (51.) storm and tempest :
this shall be their portion to drink.
8 For the righteous Lord loveth righteous
ness : his countenance will behold the thing
that is just.

THE PSALTER. 449
EVENING PRAYER.
Psalm 12. (52.) Salvum mefac.
HELP me, Lord, for there is not one godly
man left ; for the faithful are minished from
among the children of men.
2 They talk of vanity every one with his
neighbour ; they do but flatter with their lips5
and dissemble in their double heart.
3 The Lord shall root out all deceitful lips,
and the tongue that speaketh proud things :
4 Which have said, With our tongue will
we prevail ; (53.) we are they that ought to
speak : who is Lord over us ?
5 Now, for the comfortless troubles' sake of
the needy, and because of the deep sighing of
the poor,
6 I will up, saith the Lord, and will help
every one from him that swelleth against him,
and will set him at rest.
7 The words of the Lord are pure words,

should make God his fortress, and continue doing his
duty in his station ; he should not, at the instigation
of those about him, like a poor, silly, timorous, incon
stant bird, either fly for refuge to the devices of world
ly wisdom, or desert his post, and retire into solitude,
while he can serve the cause in which he is engaged.
Nor indeed is there any "mountain" on earth out of
the reach of care and trouble. Temptations are every
where ; and so is the grace of God. Bp. Horne.
(49.) These seem to be still the words of David's
friends, representing to him, as a motive for his flight,
the extreme danger he was in from the "arrows" of
the enemy, already, as it were, fitted to the " string,"
and pointed at him "in secret," so that not knowing
from whence they were to come, he could not guard
against them. The Christian's danger from the darts
of the infernal archers, lying in wait for his soul, is
full as great as that of David. But " the shield of
faith" sufficeth, in both cases. Bp. Horne.
(50.) In the first verse, the Psalmist had declared
his trust to be in Jehovah. After reciting the reason
ings of his friends, he now proceeds to evince the fit
ness and propriety of such trust, notwithstanding the
seemingly desperate situation of affairs. " Jehovah is
in his holy temple ;" into which, therefore, unholy men,
however triumphant in this world, can never enter :
" Jehovah's throne is in heaven ;" and consequently su
perior to all power upon earth, which may be controlled
and o\rer-ruled by him in a moment ; "his eyes behold,
his eyelids try, the children of men ; so that no secret
wickedness can escape his knowledge, who scrutinizeth
the hearts as well as the lives of all the sons of Adam.
Why, then, should the man despair, who hath on his
side holiness, omnipotence, and omniscience ?
Bp. Home.
(51.) St. Jude, (ver. 7,) tells us, that the cities of

Sodom, Gomorrah, &c, for their abominable sins, "are
set forth for an example or specimen, suffering the ven
geance of eternal fire." And here we see the images
are plainly taken from the dreadful judgment inflicted
on those cities, and transferred to the vengeance of the
last day. Bp. Horne.
(52.) This Psalm, which was composed by David,
is spent in meditation on the malice and wickedness of
men, and the relief which is to be expected from none
but God. Dr. Hammond. The Church, through Da
vid, 1, 2, laments the decrease of God's faithful ser
vants, and the universal corruption among men, but
3 — 6, rests upon the divine promises, the truth and
certainty of which, 7, 8, she celebrates, and comforts
herself therewith, while in a world where oftentimes,
9, the wicked walk uncontrolled. Bp. Horne.
(53.) Rather, " with our tongue will we be valiant."
Infidels profess to set all authority of publick opinion
and ancient tradition at defiance, as the prejudice of
education. They follow no teacher human or divine.
They form their own opinions from their own reflexions,
and they claim a right to speak as freely as they think;
to propagate and maintain their own notions, however
opposite to the general belief, and even to revile the
established religion. Bp. Horsley.
(54.) The best way of taking this verse is to under
stand "them" of the Avords of the Lord in the preced
ing verse : and " him" of the godly or just man, to
whom those words or promises are made. Br. Ham
mond. As if it had been said, Yes, blessed Lord, what
thou hast promised shall surely be performed, since
there is with thee no variableness, nor shadow of turn
ing : thou wilt keep thy poor and lowly servants, as
thou hast promised, from being circumvented by treach
ery, or crushed by poAver ; thou wilt preserve them un-
defiled amidst an evil and adulterous generation ; thou

450 THE PSALTER
even as the silver which from the earth is tried,
and purified seven times in the fire.
8 Thou shalt keep them, O Lord; (54.)
thou shalt preserve him from this generation
for ever.
9 The ungodly walk (55.) on every side :
when they are exalted, the children of men are
put to rebuke.
Psalm 13. (56.) Usque quo, Domine?
HOW long wilt thou forget me, (57.) O
Lord ; for ever ? how long wilt thou hide thy
face from me ?
2 How long shall I seek counsel in my soul,
and be so vexed in my heart ? How long shall
mine enemies triumph over me ?
3 Consider, and hear me, O Lord my God ;
lighten mine eyes, that I sleep not in death ;
4 Lest mine enemy say, I have prevailed
against him : for if I be cast down, they that trou
ble me will rejoice at it.

wilt be with thy Church to the end of the world, and
then admit her to be with thee for ever. Bp. Horne.
(55.) While the faithful repose, as they ought to do,
an unlimited confidence in God's promises, they have,
in the mean time, but too much reason to mourn the
prevalence of wickedness, stalking like its author, to
and fro, and up and down in the earth, uncontrolled by
those who bear the sword, but who either blunt its edge,
or turn it the wrong way. Such is often the state of
things here below ; and a reflexion, made upon the sub
ject by our Lord, when his enemies drew near to appre
hend him, may satisfy us how it comes to be so : " It is
your hour, and the power of darkness." But that hour
will quickly pass with us, as it did with him, and the
power of darkness will be overthrown ; the Lord will
be our everlasting light, and the days of our mourning
shall be ended. Bp. Horne.
(56.) This Psalm contains, 1, 2, a complaint of de
sertion ; 3, 4, a prayer for the divine assistance ; 5, 6,
an act of faith and thanksgiving. Bp. Horne.
(57.) While God permits his servants to continue
under affliction, he is said, after the manner of men, to
have "forgotten, and hid his face from them." For
the use, therefore, of persons in such circumstances, is
this Psalm intended ; and consequently, it suits the dif
ferent cases of the Church universal, languishing for
the advent of our Lord to deliver her from this evil
world ; of any particular church, in time of persecution ;
and of each individual, when harassed by temptations,
or broken by sickness, pain, andsorroAV. Bp. Horne.
(58.) The heart which "trusteth in God's mercy,"
shall alone " rejoice in his salvation," and celebrate by
the tongue, in songs of praise, the loving kindness of
the Lord. It is to be observable, thatthis, and many oth
er Psalms, with a mournful beginning, have a triumph
ant ending; to shew us the prevailing power of devo-

Day 2.
5 But my trust is in thy mercy, (58.) and
my heart is joyful in thy salvation.
6 I will sing of the Lord, because he hath
dealt so lovingly with me ; yea, I will praise
the name of the Lord most Highest.
Psalm 14. (59.) Dixit insipiens.
THE fool hath said (60.) in his heart, There
is no God.
2 They are corrupt, and become abomina
ble in their doings ; there is none that doeth
good, no not one.
3 The Lord looked down from heaven (61.)
upon the children of men, to see if there were any
that would understand, and seek after God :
4 But they are all gone out of the way, they
are altogether become abominable ; there is
none that doeth good, no not one.
5 Their throat is an open sepulchre ; with
their tongues have they deceived : the poison
of asps is under their lips.

tion, and to convince us of the certain return of prayer
sooner or later, bringing with it the comforts of hea
ven, to revive and enrich our weary and barren spirits
in the gloomy seasons of sorroAv and temptation. Bp. Horne.
(59.) The design of this Psalm of David is to de
scribe and bewail the dreadful wickedness and corrupt
ion of mankind, and especially of ungodly men, and of
his own enemies. Poole. It is in a manner the same
with the 53d. It sets forth, 1 — 7, the corruption of the
world ; 8 — 10, its enmity against the people of God ;
11, the prophet longs and prays for salvation. Bp. Horne.
(60.) It does not appear upon Avhat occasion DaArid
composed this Psalm. The revolt of Israel in Absa
lom's rebellion, is by most writers pitched upon as the
subject of it. But, be this as it may, the expressions
are general, and evidently designed to extend beyond a
private interpretation. And accordingly, the apostle,
(Rom. iii. 10, &c.) produces some passages from it, to
evince the apostacy of both Jews and Gentiles from their
King and their God, and to prove them to be all under
sin. In this light, therefore, we are to consider it, as
characterizing the principles and practices of those
who oppose the Gospel of Christ in all ages. " The
fool hath said in his heart, There is no God." Infidel
ity is the beginning of sin, folly the foundation of
infidelity, and the heart, the seat of both. " The fool
ish heart (says St Paul of the heathen, Rom. i. 21.)
was darkened." The sad consequence of defection
in principle, is corruption in practice. " They are
corrupt, they have done abominable works, there is
none that doth good." On these words the reader may
see a full comment. Rom. i. 28. 32. Bp. Horne. i
(61.) Like a watchman on the top of some lofty tower,
God is represented as surveying, from his heavenly

Day 3.
6 Their mouth is full of cursing and bitter
ness ; their feet are swift to shed blood.
7 Destruction and unhappiness is in their
ways, and the way of peace have they not
known : there is no fear of God before their

eyes. 8 Have they no knowledge, (62.) that they
are all such workers of mischief, eating up my
people as it were bread, and call not upon the
Lord ?
9 There were they brought in great fear,
even where (63.) no fear was; for God is in
the generation of the righteous.
1 0 As for you, ye have made a mock at the
counsel of the poor ; because he putteth his
trust in the Lord.
1 1 Who shall give salvation (64.) unto Is
rael out of Sion ? When the Lord turneth the
captivity of his people, then shall Jacob rejoice,
and Israel shall be glad.

THE PSALTER. 451
The Third Day.
MORNING PRAYER.
Psalm 15. (65.) Domine, quishabitabit ?
LORD, who shall dwell (66.) in thy taber
nacle ? or who shall rest upon thy holy hill ?
2 Even he that leadeth an uncorrupt life,
and doeth the thing which is right, and speak
eth the truth from his heart :
3 He that hath used no deceit in his tongue,
nor done evil to his neighbour, and hath not
slandered his neighbour :
4 He that setteth not by himself, but is low
ly in his own eyes, and maketh much of them
that fear the Lord :
5 He that sweareth unto his neighbour, and
disappointeth him not, though it were to his
own hindrance :
6 He that hath not given his money upon
usury, nor taken reward against the innocent :

throne, the sons of Adam, and their proceedings upon
the earth; he scrutinizes them, and as it were searches
diligently, to find among them a man of true wisdom,
one whose heart was turned toward the Lord his God,
one who was inquiring the way to salvation and glory,
that he might walk therein. But as -the result of this
extensive and accurate survey, God informs his proph
et, and commissions him to inform tlie world, that all
had declined from the paths of wisdom and righteous
ness ; that the mass of human nature was become putrid,
requiring to be cleansed, and the vessel made up of it
to be formed anew. Such is the Scripture account of
man, not having received grace, or having fallen from
it; of man without Christ, or in arms against him.
See Rom. iii. 11, 12. Bp. Horne.
(62.) What a strange madness is this in wicked men,
that they will not consider what vengeance they pull up
on themselves, while they do thus cruelly devour my
people, as they eat bread, so greedily, so familiarly;
without fear or remorse. Bp. Hall.
(63.) David is supposed to be speaking primarily of
Israel's defection from him to Absalom, and here to be
assigning the motivre of that defection in many, namely,
fear of the rebel's growing power, and distrust of his
ability to protect them ; which fear, he observes, was
groundless, because his cause was the cause of God, who
would not fail to appeal- in its support and vindication.
The subjects of Christ, in times of persecution, are of
ten tempted to renounce their allegiance, upon the same
principle of fear ; although of them it may more em
phatically be said, that they " fear Avhere no fear is,
since God is in tlie generation of the righteous ;" and
they, who are engaged on the side of Messiah, will, in
the end, most assuredly be triumphant. Bp. Horne.
(64.) These words directly and immediately concern
the deliverance ofthe people of Israel out of that sinful
and deplorable estate, in which they now were : which

having described in the body of the Psalm, he concludes
after his manner with a prayer to God, to hear and help
them " out of Sion," where the ark then was, whence
God used to hear and answer his people's prayers.
But ultimately and principally they design a farther,
even the spiritual redemption and salvation of all God's
Israel by the Messiah. Poole.
(65.) This Psalm is a description of a pious man,
such as shall be admitted into God's presence, to serve
him here in the place assigned for his worship, and to
be rewarded with heaven hereafter. And it geepis to
have been composed by David in reflection oil the time
of his restitution or coming back to the ark and the tab
ernacle, from which he had been driven out for some
space, as at other times, so on occasion of Absalom's
rebellion. See 2 Sam. xv. 17. Dr. Hammond.
It is one of the Psalms appointed to be used on As
cension-day. The Prophet, 1, inquires concerning
the person, who should ascend into the hill, and dwell in
the temple of Jehovah ; 2 — 7, he receives, in answer to
his question, a character of such person. Bp. Horne.
(66.) The prophet alludes to the hill of Sion in the
earthly Jerusalem, to the tabernacle of God which was
thereon, and the character of the priest, who should
officiate in that tabernacle. But all these were figures
of a celestial Jerusalem, a spiritual Sion, a true taber
nacle, and an eternal Priest. To the great originals
therefore we must transfer our ideas, and consider the
inquiry as made after him, who should fix his resting-
place on the heavenly mount, and exercise his un
changeable priesthood in the temple not made with
hands. Bp. Horne.
(67.) These few things, though they be not an enu
meration of all the duties of a man, are yet so compre
hensive and significative, contain so many branches, es
pecially of our duty to our neighbour, and that, uni
formly performed, is so sure a sign of faith, and love,
65

452 THE PSALTER
7 Whoso doeth these things (67.) shall
never fall.
Psalm 16. (68.) Conserva me, Domine.
PRESERVE me, 0 God ; (69.) for in thee
have I put my trust.
2 O my soul, thou hast said unto the Lord,
Thou art my God ; my goods are nothing unto
thee. 3 All my delight is upon the saints that are
in the earth, and upon such as excel in virtue.
4 But they that run after another god shall
have great trouble.
5 Their drink-offerings of blood will I not
offer, neither make mention of their names
within my lips.
6 The Lord himself is the portion of mine
inheritance, and of my cup ; thou shalt main
tain my lot.
7 The lot is fallen unto me in a fair ground ;
yea, I have a goodly heritage.

and fear of God, and all other duties of piety, that such
a man's title may be concluded very good both to the
privileges and dignity of God's servants here, and to
the eternal reward of such hereafter. Dr. Hammond.
(68.) This is a special, precious, memorable Psalm
of David's composure, full of confidence in God through
Christ, whose resurrection is herein prophetically rep
resented ; and of resolved adherence to him, and hum
ble dependence on him. Dr. Hammond..
Upon -Whatever occasion, or in whatever distress,
David might compose this Psalm, we are taught by St.
Peter and St. Paul, (Acts ii. 24, and xiii. 35,) to con
sider him as speaking in the person of our Lord Christ,
of whom alone the latter part of the psalm is true. The
contents are, 1, a prayer for support; 2, 3, a declara
tion of love to the saints : 4, 5, a protestation against
idolaters ; 6 — 9, acts of love, and joy, and confidence
in Jehovah; and 10 — 12, one of hope in an approach
ing resurrection and glorification. Bp. Horne.
(69.) These words are evidently spoken by one in
great distress, who addresses himself to heaven for sup
port under his sufferings, pleading his confidence in
God, still unshaken by all the storms that had set them
selves against it. This might be the case of David,
and may be that of any believer. But since the Psalm
is a continued speech without change of person, we may
consider the whole as uttered by Hiin who only could
utter the concluding verses, and who in this first verse
makes this supplication to thc Father, for the promised
and expected deliverance. Bp. Horne.
(70.) The method, taken by Christ as man, to sup
port himself in time of trouble, and persevere unto the
end, was to maintain a constant actual sense of the pre
sence of Jehovah, whom he thus saw standing at his
right hand, ready, at the appointed hour, to succour
and deliver him, he then feared not the powers of earth

Day 3.
8 I will thank the Lord for giving me warn
ing ; my reins also chasten me in the night
season. 9 I have set God always before me ; (70.)
for he is on my right hand, therefore I shall
not fall.
1 0 Wherefore my heart was glad, (71.) and
my glory rejoiced ; my flesh also shall rest in
hope. 1 1 For why ? thou shalt not leave my soul
in hell ; (72.) neither shalt thou suffer thy
Holy One to see corruption.
1 2 Thou shalt shewr me the path of life :
(73.) in thy presence is the fulness of joy,
and at thy right hand there is pleasure for ev
ermore. - Psalm 17. (74.) Exaudi, Domine.
HEAR the right, O Lord, consider my com
plaint, and'hearken unto my prayer, that goeth
not out of feigned lips.

and hell combined for his destruction. Why are our
fears great, but because our faith is little ? Bp. Horne.
(71.) Through confidence in the almighty poAver en
gaged on his side, joy filled the heart of Christ, and
rendered his tongue an instrument of giving glory to
Jehovah, in the midst of his sufferings ; because when
they were ended, as they soon must be, his flesh was on
ly to make its bed, and rest a Avhile, in the grave, after
the labours of the day, in sure and certain hope of a
speedy resurrection and glorification. This same con
sideration is to the afflicted, the sick, and the dying
Christian, a never-failing source of comfort, an inex
haustible fountain of joy : sin and infidelity are the ene
mies, who would fill it with earth. Bp. Horne.
(72.) It was a part of the covenant of grace, and
promised by the mouth of God's prophets, that, after
the death of Messiah, his animal frame should not con
tinue, like those of other men, in the grave, nor should
corruption be permitted to seize on the body, by which
all others were to be raised to incorruption and immor
tality. As members of Christ, this same promise and
assurance is so far ours, that although our mortal part
must see corruption, yet it shall not be finally left under
the power of the enemy, but shall be raised again, and
re-united to its old companion the soul, which exists,
meanwhile, in secret and undiscerned regions, there
waiting for the day when its Redeemer shall triumph
over corruption, in his mystical, as he hath already
done in his natural body. Bp. Horne.
(73.) The return of Christ from the grave is beautifully
described by Jehovah " shewing," or discovering to
him a "path of life," leading through the valley ofthe
shadow of death, and from that valley to the summit of
the hill of Zion, or to the mount of God in heaven, on
which he now sits enthroned. There exalted at the
right hand of the Father, that human body, which ex-

Day 3.
2 Let my sentence come forth from thy
presence, and let thine eyes look upon the
thing that is equal.
3 Thou hast proved (75.) and visited mine
heart in the night season ; thou hast tried me
and shalt find no wickedness in me ; for I am ut
terly purposed that my mouth shallnot offend.
4 Because of men's works that are done
against the words of thy lips, I have kept me
from the ways of the destroyer.
5 O hold thou up my goings in thy paths,
that my footsteps slip not.
6 I have called upon thee, O God, for thou
shalt hear me : incline thine ear to me, and
hearken unto my words.
7 Show thy marvellous loving kindness,
thou that art the Saviour of them which put
their trust in thee, from such as resist thy right
hand. 8 Keep me as the apple of an eye; (76.)
hide me under the shadow of thy wings,
9 From the ungodly, that trouble me ; mine
enemies compass me round about, to take away
my soul.
pired on the cross, and slept in the sepulchre, lives and
reigns, filled Avith delight, and encircled by glory incom
prehensible and endless. Through this thy beloved
Son and our dear Saviour, " thou shalt shew" us like
wise, O Lord, " the path of life ;" thou shalt justify
our souls by thy grace now, and raise our bodies by thy
power at the last day ; when earthly sorrow shall ter
minate in heavenly joy, and momentary pain sliall
be rewarded with everlasting felicity.
Bp. Horne.
(74.) The Psalmist confiding in the justice of his
cause, 1 — 4, prayeth for a hearing and decision of it ;
5 — 9, he pctitioneth for the divine guidance and pro
tection ; 10 — 12, he describeth the temper and behaviour
of his enemies ; 13, 14, 15, beseecheth God to disap
point them, and to deliver him : he endeth Avith an act
of faith. Bp. Horne.
This is a Psalm of David, composed, as it is most
probable, under Saul's persecution. Dr. Nicholls.
(75.) The sufferer's heart condemns him not, and he
has confidence towards God, to whom he applies as the
proper judge, because the only witness, of his integrity.
What is here said could absolutely and universally be
true only of the holy Jesus ; however, through his grace,
it may be true of some of his disciples in particular in
stances of crimes falsely laid to their charge. Let us
pray that it may be true of us, whenever God shall
please to prove and try us. Bp. Horne.
(76.) He, who has so fenced and guarded that pre
cious and tender part, the pupil of the eye, and who
has provided for the security of a young and helpless

THE PSALTER. 453
10 They are enclosed in their own fat, and
their mouth speaketh proud things.
1 1 They lie waiting in our way on every side,
turning their eyes down to the ground ; (77.)
12 Like as a lion that is greedy of his prey,
and as it were a lion's whelp lurking in secret
places. 13 Up, Lord, disappoint him, and cast him
down : deliver my soul from the ungodly, which
is a sword of thine : (78.)
14 From the men of thy hand, (79.) O
Lord, from the men I say, and from the evil
world ; which have their portion in this life,
whose, bellies thou fillest with thy hid treasure.
1 5 They have children at their desire, and
leave the rest of their substance for their
babes. 16 But as for me, (80.) I will behold thy
presence in righteousness ; and when I awake
up after thy likeness, I shall be satisfied with it.

EVENING PRAYER.
Psalm 18. (81.) Diligam te, Domine.
I WILL love thee, O Lord, my strength.
brood under the wings of their dam, is here intreated
to extend tlie same providential care and parental love
to the souls of his elect, equally exposed to danger,
equally beset with enemies. Of his readiness so to do
he elsewhere assureth us, under the same exquisite ima
gery. Zech. ii. 8 ; Matt, xxiii. 37. Bp. Horne.
(77.) Turning their eyes downwards, as hounds and
wild beasts do, when they hunt after their game or
prey. Dr. Nicholls.
(78.) He means that his Avicked enemies can do no
thing without God's permission, and are but a SAvord
in his hand, which he can hinder from doing execution
at his pleasure. Dr. Nicholls. So the Assyrian is
called God's rod, (Is. x. 5;) as being ordained for cor
rection. Hab. i. 12. Poole.
(79.) That is, men whom thou canst manage as thou
wilt. Dr. Nicholls.
(80.) Instead of setting our affections on things be
low, the prophet instructs us, after his example, to
place all our happiness in the Aision of God, and in
that righteousness Avhich leads to it ; since tlie hour is
coming, when we shall awake, and arise, after the di
vine similitude ; when we shall be like God, for we
shall see him as he is, and by seeing him shall be changed
into the same image : and then shall every desire be sat
isfied with the fulness of joy, with the exceeding abun
dance of unutterable glory. Bp. Horne.
(81.) This Psalm, as we are informed by the sacred
history, (2 Sam. xxii. 1,) was composed and sung by
David, in the day that the Lord had delivered him out
of the hand of all his enemies, and out of the hand of

454 THE PSALTER
The Lord is my stony rock, (82.) and my de
fence, my Saviour, my God, and my might,
in whom I will trust ; my buckler, the horn
also of my salvation, and my refuge.
2 I will call upon the Lord, which is Wor
thy to be praised ; so shall I be safe from mine
enemies. 3 The sorrows of death compassed me,
(83.) and the overflowings of ungodliness made
me afraid.
4 The pains of hell came about me ; the
snares of death overtook me.
5 In my trouble I will call upon the Lord,
and complain unto my God ;
6 So shall he. hear my voice out of his holy
temple, and my complaint shall come before

him ; it shall enter even into his ears.
7 The earth trembled and quaked, (84.) the
very foundations also of the hills shook, and
were removed, because he was wroth.
Saul. It contains, ver. 1 — 2, an address of thanks to
Jehovah ; 3 — 6, a relation of sufferings undergone, and
prayers made for assistance; 7 — 15, a magnificent
description of the divine interposition in favour of the
sufferer, and,. 16 — 19, of the deliverance wrought for
him, 20 — 24, in consideration of his righteousness,
25 — 28, according to the tenor of God's equitable pro
ceedings ; 29 — 36, to Jehovah is ascribed the glory of
the victory, which, 37 — 42, is represented as every way
complete, by the destruction of all opponents, and,
43 — 46, the submission of the heathen ; for these events,
47 — 51, God is blessed and praised. As the sublimity
of the figures used in this Psalm, and the consent of an
cient commentators, even Jewish as well as Christian,
but above all, the citations made from it in the New
Testament, do evince, that the kingdom of Messiah is
here pointed at, under that of David ; an application
is therefore made of the whole, in the ensuing com
ment, to the sufferings, resurrection, righteousness,
and conquests of Christ, to the destruction ofthe Jews,
and conversion of the Gentiles. In a word, the Psalm,
it is apprehended, should now be considered as a glori
ous epinikion, or triumphal hymn, to be sung by the
Church, risen and victorious in Christ her head.
Bp. Horne.
(82.) In other words, explanatory of the figures here
made use of, Through Jehovah it is, that I have stood
immoveable amidst a sea of temptations and afflictions ;
he has supported me under my troubles, and delivered
me out of them ; his protection has secured me, his
power has broken and scattered mine enemies; and by
his mercy and truth am I now set up on high above
them all. Bp. Horne.
(83.) St. Peter, in his sermon on the day of Pente
cost, says, when speaking of Christ, " Whom God
hath raised up, having loosed the pains of death, be
cause it was not possible that he should be holden of

Day 3.
8 There went a smoke out in his presence,
and a consuming fire out of his mouth, so that
coals were kindled at it.
9 He bowed the heavens also, (85.) and
came down, and it was dark under his feet.
10 He rode upon the Cherubim, and did
fly ; he came flying upon the wings of the
wind. 1 1 He made darkness a secret place, his pa
vilion round about him with dark water, and
thick clouds to cover him.
12 At the brightness of his presence his
clouds removed ; hail-stones and coals of fire.
1 3 The Lord also thundered out of heaven,
and the Highest gave his thunder ; hail-stones
and coals of fire.
14 He sent out his arrows, and scattered
them ; he cast forth lightnings, and destroyed
them. 15 The springs of waters were seen, and
it." Acts ii. 24. Whence we obtain, besides other
things, something more than an imitation, that, in the
verses of our Psalm now before us, David speaks of
Christ, that the "pains of death compassed him about,"
and the " floods of Belial," the powers of darkness
and ungodliness, like an overwhelming torrent break
ing forth from the bottomless pit, " made him afraid,"
in the day of his agony, when the apprehensions of the
bitter cup cast his soul into inutterable amazement, and
he beheld himself environed by those " snares" which
had captivated and detained all the children of Adam.
David, surrounded by Saul and his blood-thirsty at
tendants, was a lively emblem of the suffering Jesus,
and therefore the same description is applicable to both;
as the words of the second Psalm, in like manner, cele
brate the inauguration of the son of Jesse, and that
of thc Son of God. Bp. Horne.
(84.) At this verse the prophet begins to describe the
manifestation of divine power in favour ofthe righteous
sufferer. The imagery employed is borrowed from
mount Sinai, and those circumstances which attended
the delivery of the laAV from thence. When a monarch
is angry, and prepares for war, his whole kingdom is
instantly in commotion. Universal nature is here rep
resented as feeling the effects of its Sovereign's dis
pleasure, and all the visible elements are disordered.
The earth shakes from its foundations, and all its rocks
and mountains tremble before the majesty of their great
Creator, when he arisetli in judgment. This was really
the case at the resurrection of our Lord from the dead ;
when, as the evangelist informs us, "there was a great
earthquake," and the grave owned its inability any
longer to detain the blessed body, which had been com
mitted, for a season, to its custody. And what hap
pened at the resurrection of Jesus, should remind us of
what shall happen, when the earth shall tremble, and
the dead shall be raised, at the last day. Bp. Horne.

Day 3. THE PSALTER
the foundations of the round world were dis
covered at thy chiding, O Lord, at the blasting
ofthe breath of thy displeasure. (86.)
1 6 He shall send down from on high to fetch
me, and shall take me out of many waters.
17 He shall deliver me from my strongest
enemy, and from them which hate me; for
they are too mighty for me.
18 They prevented me in the day of my
trouble ; but the Lord was my upholder.
1 9 He brought me forth also into a place of
liberty ; he brought me forth, even because he
had a favour unto me.
20 The Lord shall reward me after my right
eous dealing, (87.) according to the clean
ness of my hands shall he recompense me.
21 Because I have kept the ways of the
Lord, and have not forsaken my God, as the
wicked doth.
22 For I have an eye unto all his laws, and
will not cast out his commandments from me.
23 I was also uncorrupt before him, and es
chewed mine own wickedness.
24 Therefore shall the Lord reward me af
ter my righteous dealing, and according unto
the cleanness of my hands in his eye-sight.

(85.) Storms and tempests in the elements of air are
instruments ofthe divine displeasure, and are therefore
selected as figures of it. When God descends from
above, the clouds of heaven compose an aAvful and
gloomy tabernacle, in the midst of which he is supposed
to reside : the reins of whirlwinds are in his hand, and
he directs their impetuous course through the Avorld ;
the whole artillery of the aerial regions is at his com
mand, to be by him employed against his enemies, in
the day of battle and war. Bp. Horne.
(86.) As the former part ofthe Psalmist's description
was taken from the appearance on mount Sinai, so this
latter part seems evidently to allude to what passed at
the Red Sea, when by the breath of God the waters were
divided, the depths were discovered, and Israel was
conducted in safety through them. By that event was
prefigured the salvation ofthe Church uniA'ersal, through
the death and resurrection of Christ, who descended into
the lower parts of the earth, and from thence re-ascend
ed to light and life. Bp. Horne.
(87.) Commentators have been much perplexed to ac
count for these unlimited claims to righteousness made
by David, and that, long after the matter of Uriah, and
towards the close of life. Certain indeed it is, that
the expressions, considered as David's, must be confin
ed either to his steadfast adherence to the true worship
in opposition to idolatry, or to his innocency with regard
to some particular crimes falsely alledged against him
hy his adversaries. But if the Psalm be prophetic -

455
25 With the holy thou shalt be holy, and
with a perfect man thou shalt be perfect.
26 With the clean thou shalt be clean, and
with the froward thou shalt learn frowardness.
27 For thou shalt save the people that are
in adversity, and shalt bring doWn the high
looks of the proud.
28 Thou also shalt light my candle ; (88.)
the Lord my God shall make my darkness to
be light.
29 For in thee shalt I discomfit (89.) an
host of men, and with the help of my God I
shall leap over the wall.
30 The way of God is an undefiled way ;
(90.) the word of the Lord also is tried in the
fire : he is the defender of all them that put
their trust in him.
31 For who is God, but the Lord? or who
hath any strength, except our God ?
32 It is God that girdeth me (91.) with
strength of war, and maketh my way perfect.
33 He maketh my feet like harts' feet, and
setteth me up on high.
34 He teacheth mine hands to fight, and
mine arms shall break even a bow of steel.
35 Thou hast given me the defence of thy

al, and sung by the victorious monarch in the person of
king Messiah ; then do the verses now before us no less
exactlj than beautifully delineate that all-perfect righ
teousness wrought by the Redeemer, in consequence of
which he obtained deliverance for himself and his peo
ple. , Bp. Home.
(88.) The change of condition from tribulation and
affliction to glory and honour is here set forth by that
of a lamp from a state of extinction to one of illumina
tion, darkness being a well known emblem of sorrow
and death, as light is the established symbol of life and
joy. Bp. Horne.
(89.) Through the power of his divinity, the Captain
of our salvation vanquished the host of darkness, and
escaped from the sepulchre, notwithstanding all their
precautions to confine him there. Vain is every effort,
by whomsoever it is made, against the counsels of Om
nipotence. Bp. Home.
(90.) The " way" of God in the course of his pro
ceedings with men, and its "perfection" consists in the
equity of those proceedings : the promises made in " the
word of Jehovah" to his servants are "tried" in times
of affliction and persecution, as gold in the fire, and
found pure from any dross or deceit, or fallibility : he
is ever a " shield" to protect " those who trust in him,"
during their stay here, until he becomes their "exceed
ing great reward" hereafter. Bp. Horne.
(91.) In this and the following A-erses are enumera
ted the. gifts of God to the spiritual warrior, whereby

456 THE PSALTER
salvation ; thy right hand also shall hold me up,
and thy loving correction shall make me great.
3 6 Thou shalt make room enough under me
for to go, that my footsteps shall not slide.
37 I will follow upon mine enemies, and
overtake them ; neither will I turn again till I
have destroyed them.
38 I will smite them, that they shall not be
able to stand, but fall under my feet.
39 Thou hast girded me with strength unto
the battle ; thou shalt throw down mine ene
mies under me.
40 Thou hast made mine enemies also to
turn their backs upon me, and I shall destroy
them that hate me.
41 They shall cry, but there shall be none
to help them ; yea, even unto the Lord shall
they cry, but he shall not hear them.
42 I will beat them as small (92.) as the
dust before the wind : I will cast them out as
the clay in the streets.
43 Thou shalt deliver me (93.) from the
strivings of the people, and thou shalt make
me the head of the heathen.
44 A people whom I have not known shall
serve me.
45 As soon as they hear of me, they shall

he is armed and prepared for the battle, after tlie exam
ple of his victorious leader. Thus St. Paul, Eph. vi.
14 — 17. Bp. Horne.
(92.) The nature of that judgment which Avas execu
ted upon the Jews, cannot be more accurately delinea
ted, than by the images here made use of. They were
broken in pieces and dispersed over the face of the earth,
by the breath of God's displeasure, like "dust before
the wind ; and as the dirt in the streets, they were cast
out," to be trodden under foot by all nations. 0 that
every nation Avould so consider, as to avoid their crime
and their punishment ! Bp. Horne
(93.) If David AATas delivered from the strivings ofthe
people; if the adjacent heathen nations were added to his
kingdom, and a "people, whom he had not known, ser
ved him ;" how much more was this the case of the Son
of David, when he was "delivered," by his resurrection
from the power of all his enemies; Avhen he was made
" head of the heathen," of whom, after their conversion,
his Church was, and to this day is, composed; and
when, instead of the rejected Jews, a people, to Avhom
before he had not been ktiOAvn, became his servants !
Bp. Horne.
(94.) Remarkable is the manner in vvhich St. Paul
cites this verse. Rom. xv. 9. The context runs thus :
"Now I say, that Jesus Christ was a minister of the
circumcision for the truth of God, to confirm the prom
ises made unto the fatiiers; and that the Gentiles miglit

Day 4.
obey me ; but the strange children shall dis
semble with me.
46 The strange children shall fail, and be
afraid out of their prisons.
47 The Lord liveth ; and blessed be my
strong helper, and praised be the God of my
salvation :
48 Even the God that seeth that I be aven
ged, and subdueth the people unto me.
49 It is he that delivereth me from my cru
el enemies, and setteth me up above mine ad
versaries : thou shalt rid me from the wicked
man. 50 For this cause (94.) will I give thanks
unto thee, O Lord, among the Gentiles, and
sing praises unto thy name.
51 Great prosperity giveth he unto his King,
and showeth loving kindness unto David, his
Anointed, and unto his seed for evermore.

The Fourth Day.
MORNING PRAYER.
Psalm 19. (95.) Cceli enarrant.
THE heavens declare the glory of God, and
the firmament showeth his handy work.

glorify God for his mercy, as it is written, For this
cause will I confess to thee among the Gentiles, and
sing unto thy name." This verse is by the apostle pro
duced as a proof, that the Gentiles were one day to glo
rify God, for the mercy vouchsafed them by Jesus
Christ. But, according to the letter of the passage,
King David only says, that he will give " thanks unto
God among the heathen," on account of his own deliv
erance, and exaltation to the throne of Israel : for upon
that occasion Ave know that he composed and sung the
Psalm. This citation brought by St. Paul cannot there
fore be to the purpose for which it is brought, unless the
Psalm have a double sense ; unless God be glorified in
it for the victory and inthronization of Christ, as well
as for those of David ; and this cannot be, unless the
same words, Avhich literally celebrate the one, do like
wise prophetically celebrate the other ; unless David be
a figure of Christ, and speak in his person, and in that
of his body, the Church. While this Psalm is used as
a Christian hymn, in the Gentile Christian Church, Da
vid still continues, as he foresaAV he should do, " to
give thanks unto Jehovah, to glorify God among the
Gentiles," for the mercies of redemption, and to "sing
praises unto his name." Bp. Horne.
(95.) In the former part of this beautiful Psalm, (Aer.
1 — 6,) the heavens are represented as the instructors of
mankind; the subject, the universality, and the manner
of their instructions are pointed out : tlie glory, beauty,

Day 4.
2 One day telleth another, and one night
certifieth another.
3 There is neither speech (96.) nor lan
guage, but their voices are heard among them.
4 Their sound is gone out (97.) into all
lands, and their words into the ends of the
world. 5 In them hath he set a tabernacle for the
sun, (98.) which cometh forth as a bridegroom
out of his chamber, and rejoiceth as a giant to
run his course.
6 It goeth forth from the uttermost part of
the heaven, and runneth about unto the end
of it again, and there is nothing hid from the
heat thereof.
7 The law of the Lord is an undefiled law,
and powerful effects of the solar light are described.
The latter part ofthe Psalm, 7 — 15, contains an enco
mium on the word of God, in which its properties are
enumerated ; and a prayer of the Psalmist for pardon
ing and restraining grace, and for the acceptance of
these and all other his devotions and meditations.
From a citation which St. Paul hath made of the 4th
verse, it appears, that, in the exposition, we are to raise
our thoughts from things natural to things spiritual ; we
are to contemplate the publication of the Gospel, the
manifestation ofthe Light of Life, the Sun of righteous
ness, and the efficacy of evangelical doctrine. In this
view the ancients have considered the Psalm, and the
Church hath therefore appointed it to be read on Christ
mas-day. Bp. Horne.
(96.) According to our translators the sense of this
passage appears to be, that there is no nation or lan
guage, whither the instruction diffused by the heavens
doth not reach. But as the same thought is so fully
expressed in the next verse, " Their sound is gone out,"
&c, it seems most advisable to adhere to the original,
which runs literally thus : "No speech, no words, their
voice is not heard ;" that is, although the heavens are
thus appointed to teach, yet it is not by articulate
sounds that they do it ; they are not endowed, like man,
with the faculty of speech ; but they address themselves
to the mind of an intelligent beholder in another way,
and that, when understood, a no less forcible way, the
way of picture or representation. So manifold is the
wisdom of God : so various are the ways by vvhich he
communicates it to men. Bp. Horne.
(97.) St. Paul, (Rom. x. 18,) has applied the na
tural images of this verse to the manifestation of the
Light of Life, by the sermons of those who were sent
forth for that purpose. He is speaking of those Jews
who had not obeyed the Gospel. " But I say," argues
he, " have they not heard ? Yes, verily, their sound
went intjp all the earth, and their words unto the ends
of the world." As if he had said, They must have
heard, since the apostles were commanded not to turn
unto the Gentiles, till they had published their glad
tidings throughout all Judea ; but the knowledge of
him is now become universal, and all flesh has seen the

THE PSALTER. 457
converting the soul ; the testimony of the Lord
is sure, and giveth wisdom unto the simple.
8 The statutes of the Lord are right, and
rejoice the heart ; the commandment of the
Lord is pure, and giveth light unto the eyes.
9 The fear of the Lord is clean, and en-
dureth for ever ; the judgments of the Lord
are true, and righteous altogether.
10 More to be desired are they than gold,
yea, than much fine gold ; sweeter also than
honey, and the honey-comb.
1 1 Moreover, by them is thy servant taught ;
and in keeping of them there is great re
ward. (99.)
12 Who can tell (1.) how oft he offendeth ?
O cleanse thou me from my secret faults.
glory of the Lord ; the Light Divine, like that in the
heavens, has visited the whole world, as the prophet
David foretold, in the 19th gsalm. Bp. Horne.
(98.) In the centre of the heavens there is a tent
pitched by the Creator for the residence of that most
glorious of inanimate substances, the solar light ; from
thence it issues with the beauty of a bridegroom, and
the vigour of a champion, to run its course, and per
form its operations. A tabernacle in like manner was
prepared for him, who saith of himself, "I am the
light of the world." John viii. 12. And as the light
of the sun goes out in the morning with inconceivable
activity, new and youthful itself, and communicating
life and gaiety to all things around it, like a bridegroom,
in the marriage garment, from his chamber to his nup
tials ; so, at his incarnation, did the Light Divine,
the promised bridegroom, visit his Church, being clad
himself, and clothing her, with that robe of righteous
ness which is styled, in holy Scripture, the marriage
garment; and the joy, which his presence administer
ed, was like the benefits of it, universal. And as the
material light is always ready to run its heavenly race,
daily issuing forth with renewed vigour, like an in
vincible champion still fresh to labour ; so likewise did
he rejoice to run his glorious race ; he excelled in
strength, and his works were great and marvellous ;
he triumphed over the powers of darkness; he shed
abroad on all sides his bright beams upon his Church ;
he became her deliverer, her protector, and support ;
and shewed himself able, in every respect, to accom
plish for her the mighty task he had undertaken.
Bp. Home.
(99.) The Psalmist here bears his oavii testimony to
the character above giAdi to thc divine word ; as if he
had said, The several parts of this perfect law, here
after to be published to the whole race of mankind,
have been all along my great instructors, and thc only
source of all the knowledge to which thy servant hath
attained ; and I am fully assured, that the blessed fruit
of them, when they are duly observed, and have their
proper effect, is exceeding glorious, even eternal life.
Bp. Horne.
(1.) The perfection and spirituality of God's law

158

THE PSALTER.

13 Keep thy servant also from presumptu
ous sins, lest they get the dominion over me ;
so shall I be undefiled, and innocent from the
great offence.
14 Let the words of my mouth, (2.) and
the meditation of my heart, be alway accepta
ble in thy sight,
15 0 Lord, my strength, and my Redeemer.
Psalm 20. (3.) Exaudiat te Dominus.
THE Lord hear thee (4.) in the day of trou
ble ; the name of the God of Jacob defend
thee :
2 Send thee help from the Sanctuary, (5.)
and strengthen thee out of Sion :
3 Remember all thy offerings, and accept
thy burnt-sacrifice :
4 Grant thee thy heart's desire, and fulfil
all thy mind. •
render it almost impossible for a fallen son of Adam
eAren to know all the innumerable instances of his trans
gressing it. Add to which, that false principles and
inveterate prejudices make us regard many things as
innocent, and some things as laudable, which, in the
eye of heaven, are far otherwise. Self-examination is
a duty which few practise as they ought to do : and he
who practises it best, will always have reason to con
clude his particular confessions with this general peti
tion, " Cleanse thou me from secret faults !"
Bp. Horne.
(2.) The prophet, having before solicited the justifi
cation of his person through grace, concludes with a pe
tition for the acceptance of all his offerings, and more
especially of these his meditations, at the hands of that
blessed One, whom he addresses as the author of all
good, and the deliverer from all evil; as the "strength"
and the "Redeemer" of his people. Bp. Horne.
(3.) This is a form of prayer to be offered by the
congregation for their prince, in all times of danger,
that God will protect and assist him. It was indited
by David himself, to be used as occasion required. Dr.
Hammond. It is also a prayer of the Church for thc
prosperity of King Messiah going forth to the battle as
her champion and deliverer. Bp. Horne.
(4.) This may be considered as the address of a peo
ple to their king, when he goeth forth to battle against
their enemies. But it is to be regarded in a more gen
eral and useful view, as the address of the Church to
her King, in the " day of his trouble." Bp. Horne.
(5.) Either from heaven, as it is expressed, (ver. 6 ;)
or from the tabernacle in Sion, as it is expressed in thc
next words, where the ark then was : towards which
the Israelites directed their prayers, and from which
God heard and answered them. Poole.
(6.) These are the continual words of the people,
speaking as one person, because they were united and
unanimous in this prayer. Poole. Or they arc the

Day 4.
5 We will rejoice in thy salvation, and tri
umph in the name of the Lord our God : the
Lord perform all thy petitions.
6 Now know I (6.) that the Lojd helpeth
his Anointed, and will hear him from his holy
heaven, even with the wholesome strength of
his right hand.
7 Some put their trust (7.) in chariots, and
some in horses ; but we will remember the
name of the Lord our God.
8 They are brought down and fallen ; but
we are risen and stand upright.
9 Save, Lord ; and hear us, O King of heav
en, when we call upon thee.
Psalm 21. (8.) Domine, in virtute tua.
THE King shall rejoice (9.) in thy strength,
O Lord ; exceeding glad shall he be of thy sal
vation.words of David, replying to the foregoing address of
the people. Dr. Nicholls.
The assurance of the ancient Church was built on the
prophecies going before concerning the salvation of
Messiah. Our assurance is strengthened by the actual
performance of so great a part of the counsel of God.
We know that the Lord has " saved his Anointed :"
that his Anointed saveth all, who believe and obey him,
from their sins : and therefore we doubt not, but that
by "the strength of his right hand," or by the excel
lency of his power, he will finally save them from death,
and rescue them from the grave. Bp. Horne.
(7.) This should be the resolution of every Christian
king and people in the day of battle. And, in the
spiritual war, in which Ave are all engaged, the first
and necessary step to victory is, to renounce all con
fidence in the wisdom and strength of nature and the
Avorld ; and to remember, that ,A\e can do nothing, but
in the name, by the merits, through the power, and
for the sake, of Jesus Christ, our Lord and our God.
Bp. Horne.
(8.) This is one of the proper Psalms, which the
Church hath appointed to be used on Ascension-day,
and Avherein, 1 — 6, she celebrates the victory of her
Redeemer, and the glory consequent thereupon ; she
prophesies, 7, thc stability of his kingdom, and 8 — 12,
thc destruction of the enemies thereof; concluding with
a prayer for his final triumph and exaltation ; the cel
ebration of which, with everlasting hallelujahs, will
be her employment in heaven. Bp. Horne.
(9.) What is here said of David being delivered out
of his dangers, and of the cause which he had to rejoice
and triumph exceedingly, hath a more eminent com
pletion in the resurrection of the Messiah.
Dr. Hammond.
(10.) The life, asked by Christ, was not a continu
ance in this valley of tears, but that new and eternal
life consequent upon a resurrection from the dead. For

Day 4.

THE PSALTER.

459

2 Thou hast given him his heart's desire,
and hast not denied him the request of his
lips. 3 For thou shalt prevent him with the bless
ings of goodness, and shalt set a crown of pure
gold upon his head.
4 He asked life of thee, (10.) and thou
gavest him a long life, even for ever and ever.
5 His honour is great in thy salvation ; (1 1 .)
glory and great worship shalt thou lay upon
him. 6 For thou shalt give him everlasting felici
ty, and make him glad with the joy of thy
countenance. 7 And why ? because the King (12.) put
teth his trust in the Lord ; and in the mercy
of the most Highest, he shall not miscarry.
8 All thine enemies shall feel thy hand ;
thy right hand shall find out them that hate
thee. (13.)
9 Thou shalt make them like a fiery oven
thus his petition was granted in "length of days for
ever and ever.'? " He died no more ; death had no
more dominion over him." Bp. Home.
(11.) What tongue can express the "glory, honour,
and majesty," with which the King of righteousness
and peace was invested, upon his ascension ; Avhen he
took possession of the throne prepared for him, and re
ceived the homage of heaven and earth ! The sacred
imagery in St. John's Revelation sets them before our
eyes in such a manner, that no one can read the descrip
tion, whose heart will not burn within him through
impatient desire to behold them. See Rev. ch. iv. vii.
xix. xxi. xxii. Bp. Horne.
(12.) The throne of Christ, as a man, was erected
and established, by his trust and confidence in the Fa
ther, during his humiliation and passion. Faith in
God, therefore, is the way that leadeth to honour and
stability. " Look at the generations of old, and see :
did ever any trust in the Lord, and was confounded ?"
Ecclus. ii. 10. Bp. Horne.
(13.) The same right hand of Jehovah is glorious in
power to save his people, and to destroy his enemies ;
to convert the Gentiles, and to crush the Jews ; to ex
alt the faithful to heaven, and cast down the unbeliev
ing to hell : neither is there any treason against the
King of heaven, which shall not be dragged forth into
the light, made manifest, judged, and condemned. Let
thy hand, O Lord, be upon our sins to destroy them ;
but upon us, to save us. Bp. Horne.
(14.) Vengeance came upon the Jews to the utter
most, because of their intended malice against Christ.
They, like Joseph's brethren, "thought evil against
him ;" but " they were not able to perform it ;" " for
God meant it unto good, to bring to pass, as it is this
day, to save much people alive." Gen. 1. 20. So let
all the designs of ungodly men against thy Church, 0

in the time of thy wrath : the Lord shall de
stroy them in his displeasure, and the fire shall
consume them.
10 Their fruit shalt thou root out of the
earth, and their seed from among the children
of men. 1 1 For they intended mischief (14.) against
thee, and imagined such a device as they are
not able to perform ;
12 Therefore shalt thou put them to flight,
and the strings of thy bow shalt thou make
ready against the face of them.
13 Be thou exalted, Lord, (15.) in thine
own strength ; so will we sing and praise thy
power. EVENING PRAYER.
Psalm 22. (16.) Deus, Deus meus.
MY God, my God, (11.) look upon me !
why hast thou forsaken me, and art so far from
Lord, through thy power of bringing good out of evil,
turn to her advantage : and let all men be convinced,
that no weapon formed against thee can prosper.
Bp. Horne.
(15.) The Church concludes with a joyful acclama
tion to her Redeemer, wishing for his "exaltation in
his own strength," as God, who was to be abased in
much weakness, as man. We still continue to wish
and pray for his exaltation over sin, in the hearts of
his people by grace, and finally over death, in their
bodies, by his glorious power at the resurrection. The
triumph over sin we sing in psalms, and hymns, and
spiritual songs, upon earth ; that over death, we shall
praise with everlasting hallelujahs, in heaven.
• Bp. Horne.
(16.) This Psalm, which the Church hath appointed
to be used on Good Friday, as our Lord uttered the
first verse of it when hanging on the cross, consisteth
of two parts. The former, 1 — 21, treateth ofthe pas
sion ; the latter, 22 — 32, celebrateth the resurrection
of Jesus, with its effects. 1, 2. He complaineth of be
ing forsaken ; 3 — 5, acknowledged the holiness of the
Father, and pleadeth the former deliverances of the
Church ; 6 — 8, describeth his humiliation, with the
taunts and reproaches of the Jews ; 9 — 11, expresseth
his faith, and prayeth for help; 12 — 18, particular-
izeth his sufferings; 19 — 21, repeateth his supplica
tions ; 22 — 25, declareth his resolution to praise, the
Father for his deliverance, and exhorteth his Church
to do the same ; 26 — 32, prophesieth the conversion of
the Gentile world to the faith and worship of the true
God. Bp. Horne.
The question, proposed (Acts viii. 34,) is very pro
per here, " Of whom speaketh the prophet this" Psalm ?
" Of himself ? or of some other man ?" It is confess
ed that David was a type of Christ ; and that many
66

460 my health, and from the words of my com
plaint ?
2 O my God, I cry in the day-time, but
thou hearest not : and in the night-Season also
I take no rest.
3 And thou continuest holy, (18.) O thou
worship of Israel.
4 Our fathers hoped in thee ; they trusted
in thee, and thou didst deliver them.
5 They called upon thee, and were holpen ;
they put their trust in thee, and were not con
founded. 6 But as for me, I am a worm, and no man ;
a very scorn of men, and the outcast of the
people. 7 All they that see me, (19.) laugh me to
scorn ; they shoot out their lips, and shake
their heads, saying,
8 He trusted in God, that he would deliver
him ; let him deliver him, if he will have him.
9 But thou art he that took me out of my

Day 4.
, thou wast my hope, when I

THE PSALTER. mother's womb
hanged yet upon my mother's breasts.
1 0 I have been left unto thee ever since I
was born ; thou art my God even from my
mother's womb.
1 1 O go not from me ; for trouble is hard
at hand, and there is none to help me.
12 Many oxen are come about me ; (20.)
fat bulls of Basan close me in on every side.
13 They gape upon me with their mouths,
as it were a ramping and a roaring lion.
1 4 I am poured out like water, and all my
bones are out of joint ; my heart also in the
midst of my body is even like melting wax.
1 5 My strength is dried up like a potsherd
and my tongue cleaveth to my gums, and thou
shalt bring me into the dust of death.
1 6 For many dogs are come about me, (21 .)
and the council of the wicked layeth seige
against me.
17 They pierced my hands and my feet •*

Psalms, or passages of the Psalms, though properly
and literally understood of David, yet had a further
and mystical reference to Christ, in whom they were
accomplished. But there are some other Psalms or
passages in the Psalms, as also some chapters or pas
sages in other prophets, especially in Isaiah who lived
not very long after David, which either by those sa
cred penmen, or at least by the Holy Ghost inspiring
them, which is one and the same thing, were directly,
primarily, and immediately intended for, and are pro
perly and literally to be understood of, the Messiah :
though withal there may be some respect and allusion
to the state of the penman himself, who being a type of
Christ, it is not strange if there be many resemblances
betAveen them. And this seems to be the state^of this
Psalm, which is understood of the Messiah by the He
brew doctors themselves, and by Christ himself and by
his apostles, as we shall see. And there are many pas
sages in it, which were most literally accomplished in
him, and cannot in a tolerable sense be understood of
any other. An therefore I doubt not, that David,
though he had an eye to his own condition in divers
passages here used, yet was carried forth by the Spirit
of prophecy beyond himself and unto Christ, to whom
alone it truly and fully agrees. Poole.
(17.) Christ, the beloved Son of the Father, when
hanging on the cross, complained in these words, that
he was deprived, for a time, of the divine presence
and comforting influence, AA'hilc he suffered for our sins.
If the Master thus underwent the trial of a spiritual
desertion, why doth the disciple think it strange, un
less the light of heaven shine continually upon his taber
nacle ? Let us comfort ourselves, in such circum
stances, with the thought, that we are thereby con
formed to the image of our dying Lord. Bp. Horne.
(18.) Whatever befalleth the members of the Church,

the Head thereof here teacheth them to confess the jus
tice and holiness of God in all his proceedings ; and to
acknowledge, that whether he exalteth or humbleth his
people, he is to be praised and glorified by them.
Bp. Horne.
(19.) This was literally fulfilled* when Messiah hung
upon the cross, and the priests and elders used the very
words that had been put into their mouths, by the
spirit of prophecy, so long before. Matt, xxvii. 41 —
43. " The chief priests mocking him, with the scribes
and elders, said, He trusted in God ; let him deliver
him now, if he will have him." Bp. Home.
(20.) From the 11th verse to the 19th the sufferings
of the holy Jesus are described, in terms partly figura
tive, and partly literal. A Iamb, in the midst of wild
"bulls and lions," is a very lively representation of
his meekness and innocence, and of the noise and fury
of his implacable enemies. "Bashan" was a fertile
country. (Numb, xxxii. 4 ;) and the cattle there fed
were fat and "strong." Deut. xxxii. 14. Like them,
the Jews, in that good land, " waxed fat and kicked,"
grew proud and rebelled ; " forsook God that made
them, and lightly esteemed the rock of their salvation,"
ver. 15. Let both communities and individuals, when
blessed with peace, plenty, and prosperity in the world,
take sometimes into consideration this flagrant instance
of their being abused ; with the final consequence of
such abuse. Bp. Horne.
(21.) This was most eminently fulfilled in Christ at
his crucifixion : but there is nothing like it in the his
tory of David, of whom it can be said only figurative
ly. Dr. Hammond, Bp. Patrick.
(22.) The skin and flesh were distended, by the pos
ture of the body on the cross, that the bones, as through
a thin veil, became visible, and might be counted ; and
the holy Jesus, forsaken and stripped, naked and bleed-

Day 4.
I may tell all my bones : (22.) they stand
staring and looking upon me.
18 They part my garments (23.) among
them, and cast lots upon my vesture.
1 9 But be thou not far from me, (24.) O
Lord ; thou art my succour, haste thee to help
me. 20 Deliver my soul from the sword;, my
darling from the power of the dog.
21 Save me from the lion's mouth ; thou
hast heard me also from among the horns of the
unicorns. 22 I will declare thy name (25.) unto my
brethren ; in the midst of the congregation
will I praise thee.
23 O praise the Lord, ye that fear him ;
magnify him, all ye of the seed of Jacob ; and
fear him, all ye seed of Israel.
24 For he hath not despised nor abhorred
the low estate of the poor ; he hath, not hid
his face from him ; but when he called unto
him, he heard him.
25 My praise is of thee (26.) in the great
congregation ; my vows will I perform in the
sight of them that fear him.

ing, was a spectacle to heaven and earth. Look unto
him, and be ye saved, ye ends of the world !
Bp. Horne.
(23.) See John xix. 23, 24. This also was literally ful
filled in Christ, but not in David, in whose story we
find nothing like it. Bp. Patrick.
(24.) The circumstances of the passion being thus
related, Christ resumes the prayer, with which the
Psalm begins, and which is repeated, ver. 10, 11.
The adversary had emptied his quiver, and spent all the
venom of his malice ; Messiah therefore prayeth for a
manifestation of the power and favour of heaven on his
side, in a joyful and glorious resurrection. Bp. Home.
(25.) The former part of the Psalm we have seen to
be prophetical of the passion. The strain now chang
es an epinikion, or hymn of triumph, in the mouth of
the Redeemer, celebrating his victory, and its happy
consequences. This verse is cited by the apostle, Heb.
ii. 11. Bp. Horne.
(26.) The vow of Christ was, to build and conse
crate to Jehovah a spiritual temple, in which the spirit
ual sacrifices of prayer and praise should be continually
offered. This voav he performed, after his resurrec
tion, by the hands of his apotles, and still continueth to
perform, by those of his ministers, carrying on the
Avork of edification in " thc great congregation" of the
Gentile Christian Church. The vows of Christ cannot
fail of being performed. Bp. Home.
(27.) The great truths of man's creation and fall,
with the promise of a Redeemer to come, were "for
gotten" by the nations, after their apostacy from the

THE PSALTER. 461
26 The poor shall eat, and be satisfied ;
they that seek after the Lord, shall praise him :
your heart shall live forever.
27 All the ends ofthe world (27.) shall re
member themselves, and be turned unto the
Lord ; and all the kindreds of the nations shall
worship before him.
28 For the kingdom is the Lord's, and he
is the Governor among the people.
- 29 All such as be fat upon earth have eaten,
and worshipped.
30 All they that go down into the dust
shall kneel before him, and no man hath quick
ened his own soul.
31 My seed shall serve him, they shall be
counted unto the Lord for a generation.
32 They shall come, (28.) and the heavens
shall declare his righteousness unto a people
that shall be born , whom the Lord hath made.
Psalm 23. (29.) Dominus regit me.
THE Lord is my shepherd ; therefore can
I lack nothing.
2 He shall feed me in a green pasture, (30.)
and lead me forth beside the waters of comfort.

true God, and the one true religion ; but Were as we
may say, recalled to their " remembrance," by the ser
mons of the apostles, and the writings of Moses and the
prophets, translated, and spread among them. By
these they were converted to the faith, and noAV com
pose the holy Church universal throughout the world ;
being the glorious proofs and fruits of the resurrection
of Jesus from the dead. Bp. Home.
(28.) The promised and expected race shall spring
forth at the time appointed, and proclaim the "righ
teousness," which is of God by faith, to ages and gen
erations yet unborn : who, hearing of that great work,
which the Lord shall have wrought, for the salvation of
men, will thereby be led to glorify him in the Church
for the same to the end of time. Bp. Horne.
(29.) This Psalm was composed by David, and is a
most pathetic expression of God's abundant care and
providence toward all those, that, faithfully depend on
him : and hath its most eminent completion in Christ,
the great Shepherd and Bishop of our souls, of whom it
is a prophecy. Dr. Hammond. In it " the sheep of
God's pasture" adress themselves to their great and
good Shepherd, declaring, 1, their acquiescence and
confidence in him ; 2, his diligence in feeding them with
the food of eternal life ; 3, his watchful care in bring
ing them back from the ways of error, and conducting
them in the path of truth ; 4, his power in saving them
from death ; 5, his loving kindness in vouchsafing his
spiritual comforts, during their pilgrimage in an ene
my's country ; and, 6, they express their hope and trust,
that a continuation of that loving kindness will enable

462 THE PSALTER
3 He shall convert my soul, and bring me
forth in the paths of righteousness for his
name's sake.
4 Yea, though I walk (31.) through the
valley of the shadow of death, I will fear no
evil ; for thou art with me, thy rod and thy
staff comfort me.
5 Thou shalt prepare a table before me
against them that trouble me ; thou hast anoint
ed my head with oil, and my cup shall be full.
6 But thy loving-kindness and mercy (32.)
shall follow me all the days of my life ; and I
will dwell in the house of the Lord for ever.

The Fifth Day.
MORNING PRAYER.
Psalm 24. (33.) Domini est terra.
THE earth is the Lord's, and all that there
in is ; the compass of the world, and they that
dwell therein.
them to pass through the vanities and vexations of time,
to the blissful glories of eternity. Bp. Horne.
(30.) The loveliest image afforded by the natural
world, is here represented to the imagination ; that of a
flock feeding in verdant meadows, and reposing, in qui
etness, by the rivers of water, running gently through
them. It is selected, to convey an idea ofthe provision
made for the souls, as well as bodies of men. Bp. Horne.
(31.) The sheep here express their confidence in the
power of their Shepherd, as sufficient to defend them
against the last and most formidable enemy, death
himself. In all our dangers and distresses, but chiefly
in our last and greatest need, let " thy rod," the scep
tre of thy kingdom, O Lord, protect us, and thy pas
toral " staff" guide and support our steps ; till, through
the dreaded valley, we pass to the heavenly mountain,
on which St. John saw " the Lamb standing, with
a great multitude, redeemed from the earth." Rev.
xiv. 1. 4. Bp. Horne.
(32.) Experience of " goodness and mercy," already
so often vouchsafed, begets an assurance of their being
continued to the end ; for nothing can separate us from
the love of Christ, if we do not separate ourselves from
it. Thus will the Lord, our Saviour, provide for us
on earth, and conduct us to heaven ; where we shall
dwell to "length of days," even the days of eternity,
"one fold under one Shepherd :" a fold into which no
enemy enters, and from which no friend departs :
where we shall rest from all our labours, and see a pe
riod to all our sorroAVS ; where the voice of praise and
thanksgiving is heard continually ; where all the faith
ful, from Adam to his last-born son, shall meet to
gether, to behold the face of Jesus, and to be blessed
with the vision of the Almighty ; where " we shall
hunger no more, neither thirst any more, neither shall

Day 5.
2 For he hath founded it upon the seas,
and prepared it upon the floods.
3 Who shall ascend into the hill of the
Lord ? or who shall rise up in his holy place ?
4 Even he that hath clean hands, and a
pure heart ; and that hath not lift up his mind
unto vanity, nor sworn to deceive his neigh
bour. 5 He shall receive the blessing from the
Lord, and righteousness from the God of his
salvation. 6 This is the generation of them that seek
him ; even of them that seek thy face, 0 Jacob.
7 Lift up your heads, (34.) 0 ye gates ; and
be ye lift up, ye everlasting doors ; and the
King of glory shall come in.
8 Who is the King of glory ? it is the Lord
strong and mighty, even the Lord mighty in
battle. 9 Lift up your heads, O ye gates ; and be
ye lift up, ye everlasting doors ; and the King
of glory shall come in.
the sun light on us, nor any heat. But the Lamb,
which is in the midst of the throne, shall feed us, and
lead us to living fountains of waters." Rev. vii. 16, 17.
Bp. Horne.
(33.) This is a Psalm of David composed by him,
as is thought, when the ark was brought from the house
of Obed Edom, (2 Sam. vi,) and settled in the house
which he had prepared for it in mount Sion : And, as
that was a type of Christ's ascension into heaven, so
is this Psalm a prophecy of that exaltation likewise.
It seems to be a song in parts : and the latter part es
pecially is a beautiful instance of the ancient manner
of singing or chanting the Psalms alternately.
Dr. Nicholls, Travell.
Thc plan of this Psalm, according to the letter of it,
is beautifully delineated by Bishop LoAvth, in his
xxviith lecture. The ark of God is supposed to be
moving, in a grand and solemn procession of the whole
Israelitish nation, towards the place of its future res
idence, on mount Sion : (see 1 Chron. xv.) On as
cending the mountain, the Psalm is sung, declaring,
1, 2, the sovereignty of Jehovah over all the earth;
describing, 3 — 6, what the character ought to be of
that people whom he had more peculiarly selected, to
serve him in the liouse where his glory was to dwell,
and of which, 7 — 10, it was now about to take pos
session. All this is by us to be applied to the Christ
ian Church, and the ascension of our Lord into heaven ;
for which reason, the Psalm is one of those appointed
to be used on Ascension-day. Bp. Horne.
(34.) We must now form to ourselves an idea ofthe
Lord of glory, after his resurrection from the dead,
making his entry into the eternal temple in heaven, as
of old, by the symbol of his presence, he took possess
ion of that figurative and temporary structure which

Day 5.

THE PSALTER.

463

10 Who is the King of glory ? even the
Lord of hosts, he is the King of glory.
Psalm 25. (35.) Ad te, Domine, levavi.
UNTO thee, O Lord, will I lift up my soul ;
my God, I have put my trust in thee : O let
me not be confounded, neither let mine ene
mies triumph over me.
2 For all they that hope in thee shall not be
ashamed ; but such as transgress without a
cause, shall be put to confusion.
3 Show me thy ways, O Lord, and teach me
thy paths.
4 Lead me forth in thy truth, and learn me ;
for thou art the God of my salvation : in thee
hath been my hope all the day long.
5 Call to remembrance, O Lord, thy tender
mercies, and thy loving kindnesses, which have
been ever of old.
6 O remember not the sins (36.) and offen
ces of my youth ; but according to thy mercy
think thou upon me, O Lord, for thy good
ness. 7 Gracious and righteous is the Lord ; there
fore will he teach sinners in the way.
once stood upon the hill of Sion. We are to conceive
him gradually rising, from mount Olivet, into the air,
taking the clouds for his chariot, and ascending up on
high ; while some of the angels, like the Levites in
procession, attendant on the triumphant Messiah in the
day of his power, demand that those everlasting gates
and doors, hitherto shut and barred against the race
of Adam, should be thrown open, for his admission into
the realms of bliss. " Lift up your heads, O ye gates ;
and be ye lift up, ye everlasting doors ; and the King
of glory shall come in." On hearing this voice of ju
bilee and exultation from the earth, the abode of misery
and sorrow, the rest of the angels, astonished at the
thought of a man claiming a right of entrance into their
happy regions, ask from within, like the Levites in
the temple, " Who is this King of glory ?" To which
question the attendant angels answer, in a strain of
joy and triumph — and let the Church of the redeemed
answer with them — "The Lord strong and mighty,
the Lord mighty in battle :" the Lord Jesus, victorious
over sin, death, and hell. Therefore Ave say, and with
holy transport we repeat it, " Lift up your heads, 0 ye
gates ; and be ye lift up, ye everlasting doors ; and
the King of glory shall come in." And if any ask,
" Who is the King of glory i" to heaven and earth we
proclaim aloud, " The Lord of Hosts ;" all-conquer
ing Messiah, Head over every creature, the Leader of
the armies of Jehovah, " He is the King of glory."
Even so, Glory be to thee 0 Lord most high ! Amen.
Hallelujah. Bp. Horne.

8 Them that are meek shall he guide in
judgment ; and such as are gentle, them shall
he learn his way.
9 All the paths of the Lord are mercy and
truth, unto such as keep his covenant and his
testimonies. 1 0 For thy name's sake, O Lord, be merci
ful unto my sin ; for it is great.
1 1 What man is he that feareth the Lord ?
him shall he teach in the way that he shall
choose. 1 2 His soul shall dwell at ease, and his seed
shall inherit the land.
13 The secret of the Lord (37.) is among
them that fear him, and he will shew them his
covenant. 14 Mine eyes are ever looking unto the
Lord ; for he shall pluck my feet out of the
net. (38.)
15 Turn thee unto me, and have mercy
upon me ; for I am desolate, and in misery.
1 6 The sorrows of my heart are enlarged :
O bring thou me out of my troubles.
17 Look upon my adversity and misery,
and forgive me all my sin.
(35.) This Psalm, composed by David in some time
of distress, is a divine mixture of prayer for pardon of
sin and deliverance from evil ; and also of meditation
on God's gracious dealings with his servants.
Dr. Hammond.
It is much the same, whether we suppose the Church,
or any single member thereof, to be speaking through
out this Psalm, and praying, 1, 2, for help and pro
tection against spiritual enemies ; 3, 4, for knowledge
and direction in the way of godliness ; pleading for this
purpose, 5, 6, God's mercies of old ; 7, the perfec
tions of his nature ; 8, 9, enumerating the qualifica
tions requisite for scholars in the divine school ; 10,
upon the strength of these arguments, enforcing the
petition for mercy ; 11 — 13, describing the blessedness
of the man who feareth the Lord ; 14 — 20, preferring
divers petitions ; and, 21, closing thc whole with one
for the final redemption ofthe Israel of God.
Bp. Horne.
(36.) When God remembers his mercy, he forgets our
sins ; and when he forgets our sins, he remembers his
mercy ; for what else is his mercy, but the forgiveness,
the blotting out, the non-imputation of sin ? Who, that
has lived long in the world, can survey the time of his
past life, without breaking forth into this petition, add
ing, to "the sins of his youth," the many transgress
ions of his riper years ? Bp. Horne.
(37.) The meaning is, that it is part of the gracious
decree and covenant of God, made in Christ with all
those, that truly fear and serve him, and endeavour sin-

464

18 Consider mine enemies how many they
are ; and they bear a tyrannous hate against me.
19 0 keep my soul, and deliver me : let me
not be confounded, for I have put my trust in
thee. 20 Let perfectness and righteous dealing
wait upon me ; for my hope hath been in thee.
21 Deliver Israel, (39.) O God, out of all
his troubles. Psalm 26. (40.) Judica me, Domine.
BE thou my judge, O Lord, (41.) for I have
walked innocently : my trust hath been also in
the Lord, therefore shall I not fall.
2 Examine me, O Lord, (42.) and prove me ;
try out my reins and my heart.
3 For thy loving kindness is ever before
mine eyes ; and I will wralk in the truth.
4 I have not dwelt with vain persons ;
neither will I have fellowship with the deceit
ful. cerely to do what he commands, never to conceal from
them the knowledge of his will, so far as their practice
is concerned in it. Dr. Hammond.
(38.) Encouraged to hope for the blessings above
mentioned, the lowly suppliant still continues to fix the
eyes of his understanding on their proper object, God
his Saviour, beholding his glory, attending to his will,
and expecting his mercy. An unfortunate dove, whose
feet are taken in the snare of the fowler, is a fine em
blem of the soul, entangled in the cares or pleasures of
the world ; from which he desires, through the power
of grace, to fly away, and to be at rest, Avith her glori
fied Redeemer. Bp. Horne.
(39.) In the common salvation all have an interest ;
and for that reason, all should pray for it. The earthly
David petitioned for Israel; the heavenly David ever
continueth to intercede for the Church; and every
Christian ought to become a suppliant for his brethren,
still looking and longing for that glorious day, when,
by a joyful resurrection unto life eternal, God shall in
deed " redeem Israel out of all his troubles."
Bp. Horne.
(40.) The party speaking in this Psalm, whether we
suppose it to be the typical, or the true David, the
Church, or any member thereof, lying under tlie false
accusations of calumny, 1, 2, 3, appealeth to God in
behalf of injured innocence ; 4, 5, disclaimeth all con
nexion with wicked men ; 6, 7, 8, declareth a fixed re
solution to adhere to the worship of God in the Church ;
9, 10, prayeth to be delivered from the ungodly; 11,
again protesteth integrity, and, 12, determineth to
praise the Lord. Bp. Horne.
(41.) We have here an appeal to God, in behalf of
injured and calumniated innocence. This was the case
of David, with regard to the accusations of Saul ; of
Christ, with regard to those of the Jews ; and it is

THE PSALTER. Day 5.
5 ) have hated the congregation of the

wicked ; and will not sit among the ungodly.
6 I will wash my hands in innocency, (43.)
O Lord ; and so will I go to thine altar.
7 That I may show the voice of thanks
giving, and tell of all thy wondrous works.
8 Lord, I have loved the habitation (44.) of
thy house, and the place where thine honour
dwelleth. 9 O shut not up my soul with the sinners,
nor my life with the blood-thirsty ;
1 0 In whose hands is wickedness, and their
right hand is full of gifts.
1 1 But as for me, I will walk innocently :
O deliver me, and be merciful unto me.
12 My foot standeth right : I will praise the
Lord in the congregations.
EVENING PRAYER.
Psalm 27. (45.) Dominus illuminatio.
THE Lord is my light (46.) and my salva-
often the case of the Church, and of good men in the
world ; for whose use this Psalm seems peculiarly cal
culated. Bp. Horne.
(42.) A trial of this sort might be desired by David,
and may be desired by men, like him, conscious of
their integrity, as to the particular crimes charged upon
them by the malice of their enemies. Christ alone
could ask such a trial at large, as being equally free
from every kind and degree of sin ; and certain of re
ceiving additional lustre from the increasing heat of the
furnace. Bp. Horne.
(43.) Instead of consorting with the heathen, David
comforts himself with the future prospect of restoration
to Jerusalem : of attending the service of God in the
tabernacle ; of performing the legal ablutions, in token
of innocency thereby signified ; and of singing, before
the holy altar, psalms of praise for his deliverance.
Bp. Horne.
To wash the hands Avas common among the Jews,
(Deut. xxi. 6,) in any solemn business of protesting in
nocency, as a token of it : so did Pilate. Matt, xxvii.
24. But it particularly belonged as a ceremony pre
paratory to praying : for unless we come pure to that
Avork, there is no hope to be heard. It was therefore a
common usage among the Jews, ahvays to Avash before
prayers. Dr. Hammond.
(44.) With what ardent affection the banished pro
phet sighs for the beauty of holiness in the Church ! the
most amiable object on earth, because the nearest re
semblance of heaven, where is the true " habitation of
God's house, and the place of the tabernacle of his glo
ry ;" since of the heavenly Jerusalem St. John tells us,
that the '" Lord God Almighty and the Lamb are the
temple." Rev. xxi. 22. Bp. Horne.
(45.) This Psalm containeth, 1 — 3, a declaration of
trust and confidence in Jehovah, amidst the dangers

Day 5.
tion ; whom then shall I fear ? the Lord is the
strength of my life, of whom then shall I be
afraid ?
2 When the wicked, even mine enemies
and my foes, came upon me to eat up my
flesh, they stumbled and fell. (47.)
3 Though an host of men were laid against
me, yet shall not my heart be afraid ; and
though there rose up war against me, yet will
I put my trust in thee.
4 One thing have I desired (48.) of the Lord,
which I will require ; even that I may dwell
in the house of the Lord all the days of my
life, to behold the fair beauty of the Lord, and
to visit his temple.
5 For in the time of trouble he shall hide
me in his tabernacle : yea, in the secret place of
his dwelling shall he hide me, and set me up
upon a rock of stone.
6 And now shall he lift up mine head above
mine enemies round about me.
7 Therefore will I offer in his dwelling
an oblation, with great gladness : I will sing
and speak praises unto the Lord.
8 Hearken unto my voice, O Lord, when I
cry unto thee ; have mercy upon me, and hear
me.
and tumults of war; 4, a longing desire of restoration
to the city and house of God ; 5, 6, a triumphant assu
rance of final victory and exultation ; 7 — 14, earnest
prayer for support and protection ; 1 5, a profession of
faith, and its mighty power and comfort in affliction ;
16, an exhortation to patience. Bp. Horne.
(46.) God is our " light," as he sheweth us the state
we are in, and the enemies we have to encounter; he is
our " strength," as he enableth us, by his grace, to
cope with, and overcome them; and he is our "salva
tion, " as the author and finisher of our deliverance from
sin, death, and satan. All this he was to the blessed
person whom David represented ; and all this he will
be to his faithful servants. " If God" therefore " be
for us, who can be agaitist us ?" Rom. viii. 31.
Bp. Horne.
(47.) The past time is often used, in the piophetical
language, to intimate the certainty of the future. Faith
sees the foe already vanquished, and the prey snatched
from the jaws of the devouring lion. Bp. Horne.
(48.) The victories of David ended in his restora
tion to Jerusalem, and the service of God : the victo
ries of Christ terminated in his triumphant return to a
better Jerusalem ; and this ought to be the " one thing
desired" by the Christian, that, after his conquest over
the body of sin, he may pass the unnumbered days of
eternity in the courts of heaven, contemplating the
beauty and glory of his Redeemer. Bp. Horne.

THE PSALTER. 465
9 My heart hath talked of thee, Seek ye
my face : thy face, Lord, will I seek.
10 O hide not thou thy face from me, nor
cast thy servant away in displeasure.
1 1 Thou hast been my succour ; leave me
not, neither forsake me, 0 God of my salva
tion. 12 When my father (49.) and my mother
forsake me, the Lord taketh me up.
1 3 Teach me thy way, O Lord, and lead me
in the right way, because of mine enemies.
1 4 Deliver me not over (50.) into the will of
mine adversaries : for there are false witnesses
risen up against me, and such as speak wrong.
15 1 should utterly have fainted, but that I
believe verily to see the goodness of the Lord
in the land of the living.
16 0 tarry thou the Lord's leisure ; (5 1 .) be
strong, and he shall comfort thine heart ; and
put thou thy trust in the Lord.
Psalm 28. (52.) Ad te, Domine.
UNTO thee will I cry, O Lord, my strength :
think no scorn of me ; lest, if thou make as
though thou hearest not, I become like them
that go down into the pit.
2 Hear the voice of my humble petitions,
(49.) A time will come, when the dearest earthly
friends and relations can no longer be of any assistance
to us. The case of the Church and of the soul is often
times compared to that of a poor, helpless, exposed or
phan. Where worldly comforts end, heavenly ones
begin. See Isa. xlix. 15 ; Matt, xxiii. 37.
Bp. Horne.
(50.) David had his enemies, and false accusers;
Christ also had his : and every child of God hath need
to petition for deliverance from the great enemy of his
salvation, thc grand accuser of the brethren, who is
ever breathing out malice and cruelty against the body
and members of Christ. Bp. Horne.
(51.) Thc person speaking concludes with an apos
trophe to his own soul, resulting from the confidence in
God, expressed ver. 1 ; from the desire and the hope of
heaven, 4 — 13 ; and from the manifold pledges of the
divine love already received in this life, 15 : the proper
inference from all which considerations is this ; that
we should patiently " wait on the Lord," till the few
and evil days of our pilgrimage pass away, and we
arrive at the mansions prepared for us, in the liouse of
our heavenly Father ; till our warfare be accomplished,
and terminate in the peace of God ; fill the storms and
tempests of wintry time shall give place to the unclouded
calm, and the ever-blooming pleasures, of eternal

spring

Bp. Horne.

(52.) This Psalm seems to have been made on the

466 when I cry unto thee ; when I hold up my
hands towards the mercy-seat of thy holy tem
ple. (53.)
3. O pluck me not away, neither destroy
me with the ungodly and wicked doers, which
speak friendly to their neighbours, butimagine
mischief in their hearts.
4 Reward them according to their deeds,
and according to the wickedness of their own
inventions. (54.)
5 Recompense them after the work of their
hands ; pay them that they have deserved.
6 For they regard not in their mind the
works of the Lord, nor the operation of his
hands ; therefore shall he break them down,
and not build them up.
7 Praised be the Lord ; for he hath heard
the voice of my humble petitions.
8 The Lord is my strength, and my shield ;
my heart hath trusted in him, and I am help
ed ; therefore my heart danceth for joy, and in
my song will I praise him.
9 The Lord is my strength, and he is the
wholesome defence of his Anointed.
10 O save thy people, and give thy blessing
unto thine inheritance :
them up for ever.

feed them, and set

THE PSALTER. Day 6.
2 Give the Lord the honour due unto his
name ; worship the Lord with holy worship.
3 It is the Lord (56.) that commandeth the
waters ; it is the glorious God that maketh the
thunder. 4 It is the Lord that ruleth the sea ; the
voice of the Lord is mighty in operation ; the
voice of the Lord is a glorious voice.
5 The voice of the Lord breaketh the
cedar trees ; (57.) yea, the Lord breaketh the
cedars of Libanus.
6 He maketh them also to skip like a calf;
Libanus also and Sirion like a young unicorn.
7 The voice of the Lord divideth the flames
of fire ; (58.) the voice of the Lord shaketh
the wilderness; yea, the Lord shaketh the
wilderness of Cades.
8 The voice of the Lord maketh the hinds
to bring forth young, and discovereth the
thick bushes : in his temple doth every man
speak of his honour.
9 The Lord sitteth above the water-flood,
and the Lord remaineth a King for ever.
10 The Lord shall give strength unto his
people ; (59.) the Lord shall give his people
the blessing of peace.

Psalm 29. (55.) Afferte Domino.
BRING unto the Lord, O ye mighty, bring
young rams unto the Lord ; ascribe unto the
Lord worship and strength.
same occasion as the former ; and is mixed, as many
others of his Psalms are, of hopes and fears, of
prayers and praises. Poole.
(5 3.) The "mercy-seat" and the "oracle," strictly
taken, are the same. It Avas from the mercy-seat that
God gave his answers. Exod. xxv. 21, 22; Numb.
vii. 89. But sometimes the "oracle" signifies the
whole place, where the ark with the mercy-seat stood.
1 Kings vi. 19. This place is here called " the temple"
by our translators, as Psal. v. 7, &c. Anon.
(54.) In these verses, as indeed in most of the im
precatory passages, the imperative and the future are
used promiscuously ; " Give them — render them — he
shall destroy them." If, therefore, the verbs, in all
such passages, were uniformly rendered in the future,
every objection against the Scripture imprecations
would vanish at once, and they would appear clearly to
be what they are, namely, prophecies of the divine
judgments, which have been since executed against the
Jews, and which will be executed against all the ene
mies of Jehovah and his Christ, whom neither the

The Sixth Day.
MORNING PRAYER.
Psalm 30. (60.) Exaltabo te, Domine.
I WILL magnify thee, O Lord ; (61.) for
" works" of creation, nor those of redemption, can
lead to repentance. Bp. Horne.
(55.) This Psalm seems to have been composed by Da
vid after some extraordinary storm of thunder, lightning,
and rain, whereby it is probable God had discomfited
his enemies, and enabled him to gain an easy victory
over them. Whereupon he exhorts them in this Psalm
to submit to that glorious Majesty* from whom the
thunder came ; and who can so easily strike a sudden
terror into the hearts of his stoutest and most resolved
opposers. Bp. Patrick.
(56.) All nature is subject to him : at his command
the clouds discharge their treasures, and the thunder is
his glorious voice. Travell.
(57.) The force of lightning is known to rend in pie
ces the tallest and strongest trees in a moment. Bp. Horne.
(58.) By the power of God the " flames of fire" are
" divided" and sent abroad from the clouds upon the
earth, in the terrible form of lightning, that sharp and
glittering, sword of the Almighty, which no substance

Day 6.
thou hast set me up, and not made my foes to
triumph over me.
2 O Lord, my God, I cried unto thee ; and
thou hast healed me.
3 Thou, Lord, hast brought my soul out
of hell: thou hast kept my life from them
that go down to the pit.
4 Sing praises unto the Lord, O ye saints of
his ; and give thanks unto him, for a remem
brance of his holiness.
5 For his wrath endureth but the twinkling
of an eye, and in his pleasure is life ; heavi
ness may endure for a night, but joy cometh
in the morning.
6 And in my prosperity I said, (62.) I shall
never be removed ; thou, Lord, of thy good
ness, hast made my hill so strong. (63.)
7 Thou didst turn thy face from me, and I
was troubled.
8 Then cried I unto thee, 0 Lord ; and gat
me to my Lord right humbly.
can Avithstand. " The wilderness of Kadesh" was
part of that wilderness, through which the Israelites
passed in their way to Canaan. See Numb. xiii. 26.
Thunder shaketh those wide extended deserts, as well
as Lebanon and Sirion, mountains of Judea.
Bp. Home.
(59.) From Jehovah, whose power and majesty have
been with so much sublimity displayed in this whole
Psalm, we are to expect, through faith and prayer,
" strength" to overcome our enemies, whether ghostly
or bodily ; and also the blessing of " peace," which
must be the fruit of victory. Thou, O Christ, art the
" Mighty God ;" and, therefore, thou art the " Prince
of peace." Isa. ix. 6. Bp. Horne.
(60.) In this Psalm, or devout hymn, composed proba
bly by David, on his revisiting the sanctuary, after a joy
ful recovery from some dangerous sickness, he, 1 — 3, re
turneth thanks for that event; and, 4, calleth the
Church to do so likewise, 5, drawing a comparison be
tween temporary sufferings and eternal rewards. 6, 7,
He describeth his former prosperity succeeded by af
fliction, with, 8 — 11, the supplications poured forth to
the Almighty, in the day of his distress ; and then re
turneth again, 12, to celebrate his deliverance, and, 13,
to glorify God for the same. The Psalm is finely
adapted to the case of the true David, and of Christ
ians, his disciples and followers. Bp. Horne.
(61.) These words, if originally composed and utter
ed by king David, on occasion of some temporal mercy,
apply, in a far more emphatical and beautiful manner,
to the case of Messiah, suffering and rising again, as
well as to that of his church and people, following him,
both in his sufferings and resurrection ; when we shall
all lift up our voices, and sing together, "I will mag
nify thee, 0 Lord, for thou hast lifted me up ! and hast
not made my foes to rejoice over me !" Bp. Horne.

THE PSALTER. 467
9 What profit is there in my blood, when I
go down to the pit ?
10 Shall the dust give thanks unto thee?
or shall it declare thy truth ?
1 1 Hear, O Lord, and have mercy upon
me ; Lord, be thou my helper.
12 Thou hast turned my heaviness into
joy ; thou hast put off my sackcloth, and gird
ed me with gladness :
13 Therefore shall every good man sing of
thy praise without ceasing : O my God, I will
give thanks unto thee for ever. (64.)
Psalm 31. (65.) In te, Domine, speravi.
IN thee, O Lord, have I put my trust ; (66.)
let me never be put to confusion ; deliver me
in thy righteousness.
2 Bow down thine ear to me ; make haste
to deliver me.
3 And be thou my strong rock, and house
of defence, that thou mayest save me ;
(6,2.) David, after his success against Goliath, and
Christ, upon his triumphant entry into Jerusalem, were
hailed by the acclamations and hosannas of the people,
as the Christian may sometimes meet with the ap
plauses of the Avorld, and be led to think himself estab
lished in prosperity. But other troubles awaited Da
vid ; and the blessed Jesus was nailed to the cross.
Let not the disciple expect to be above Ms master ; nor,
in the season of light and joy, neglect to prepare for the
approaching days of sorrow and darkness.
Bp. Horne.
(63.) Thou hast so firmly settled me in my kingdom,
which he calls his mountain ; partly because kingdoms
are usually called mountains in prophetical language,
as Ps. xlvi. 3 ; Is. ii. 2 ; Jer. li. 25 ; Dan. ii. 34, 35 ;
44, 45 : and partly with respect to mount Sion, where
David built his royal palace. Poole.
(64.) The end of Christ's resurrection, of the salva
tion of the souls of the faithful, and the resurrection of
their bodies, is one and the same, namely, the glory of
God, who is the author of every kind of deliverance ;
whose praise should, therefore, be resounded by the
grateful tongues of the redeemed, from generation to
generation ; as the tongue then becometh the " glory"
of man, when it is employed in setting forth the glory
of God. Bp. Horne.
(65.) In this Psalm, ver. 6th of which was pronoun
ced by our Lord, when expiring on the cross, we hear
the true David, like his representative of old, 1 — 7,
supplicating for deliverance ; 8, 9, rejoicing in the di
vine favour and assistance ; 10 — 15, describing his af
flicted and forlorn state; 16 — 20, returning again to
his prayers ; 21 — 25, celebrating the mercies of God to
the children of Adam; and, 26, 27, exhorting his
saints to courage and perseverance, under their
troubles in the world. Bp. Horne.
67

468 THE PSALTER.
4 For thou art my strong rock, and my cas
tle : be thou also my guide, and lead me for
thy name's sake.
5 Draw me out of the net that they have
laid privily for me; for thou art my strength.
6 Into thy hands (67.) I commend my
spirit; for thou hast redeemed me, OLord,
thou God of truth.
7 I have hated them that hold of supersti
tious vanities, and my trust hath been in the
Lord. 8 I will be glad, and rejoice in thy mercy ;
for thou hast considered my trouble, and hast
known my soul in adversities.
9 Thou hast not shut, me up into the hand
of the enemy, but hast set my feet in a large
room. 1 0 Have mercy upon me, O Lord, for I am
in trouble, and mine eye is consumed for very
heaviness ; yea, my soul and my body.
1 1 For my life is waxen old with heaviness,
and my years with mourning.
12 My strength faileth me, (68.) because
of mine inquity, and my bones are consu
med. 13 1 became a reproof (69.) among all mine
enemies, but especially among my neighbours ;
and they of mine acquaintance were afraid of
me ; and they that did see me without, con
veyed themselves from me.

(66.) God is faithful and just, to save those, who, in
time of trouble renouncing all dependance on them
selves and the creature, " put their trust" only in his
mercy. His honour is engaged by his promise, not to
let such be "ashamed" of their confidence.
Bp. Horne.
(67.) David, in his distresses, might, by these words,
express his resignation of himself and his affairs into
the hands of God ; but it is certain, that Christ actu
ally did expire upon the cross, with the former part of
this verse in his mouth : Luke xxiii. 46. Nor is there
any impropriety in the application of the latter part to
him ; since, as man, the surety and representative of
our nature, he was " redeemed" from the power of the
enemy, by " the God of truth" accomplishing his
promises. Bp. Horne.
(68.) Do we not, in these words, hear the voice of the
" man of sorrows," suffering not indeed for his own
" iniquity," but for ours, of which he frequently, in the
Psalms, speaks as if it were his own ? If sin was pun
ished in the innocent Lamb of God, let us not expect
that it should be unpunished in us, unless we repent :
and let our punishment never fail to remind us of our
guilt- Bp. Horne.

Day 6.
14 I am clean forgotten as a dead man out
of mind ; (70.) I am become like a broken
vessel. 1 5 For I have heard the blasphemy of the
multitude, and fear is on every side, while they
conspire together against me, and take their
counsel to take away my life.
1 6 But my hope hath been in thee, O Lord ;
I have said, Thou art my God.
17 My time is in thy hand; deliver me
from the hand of mine enemies, and from
them that persecute me.
1 8 Show thy servant the light of thy coun
tenance, and save me for thy mercies' sake.
1 9 Let me not be confounded, O Lord, for
I have called upon thee ; let the ungodly be
put to confusion, and be put to silence in the
grave. (71.)
20 Let the lying lips be put to silence,
which cruelly, disdainfully, and despitefully
speak against the righteous.
21 O how plentiful is thy goodness, which
thou hast laid up for them that fear thee, and
that thou hast prepared for them that put their
trust in thee, even before the sons of men.
22 Thou shalt hide them privily (72.) by
thine own presence from the provoking of all
men : thou shalt keep them secretly in thy
tabernacle from the strife Of tongues.
23 Thanks be to the Lord ; for he hath
(69.) These particulars were never more applicable
to David, than they were to the Son of David, when
his acquaintance, at beholding him reviled by his ene
mies, were terrified from attending him, and when " all
the disciples forsook him, and fled." Bp. Horne.
(70.) This was literally the case of Christ, when
laid in the sepulchre, and esteemed no longer the object
of hope by his friends, or of fear by his enemies. That
he should be so " forgotten" while dead is less wonder
ful, than that this should have happened since his glo
rious resurrection and ascension into heaven.
Bp. Horne.
(71.) Ahithophel, for his treason against David, and
Judas, for his treachery against Christ, felt the force of
this prophetical imprecation, or prediction, which will
also, one day, take its full effect, in the confusion of all
impenitent calumniators and traitors. Bp. Horne.
(72.) The sense is, Thy gracious providence secretly
preserves them from their furious persecutors : thou
dost keep them as safe, as if they were in thy dwelling
place, from the false accusations of the wicked. Travell.
(73.) The exhortation is raised from the considera
tion of the deliverance of Christ, with the destruction

Day 6.
showed me marvellous great kindness in a
strong city.
24 And when I made haste, I said, I am
cast out of the sight of thine eyes.
25 Nevertheless, thou heardest the voice of
my prayer, when I cried unto thee.
26 O love the Lord, (73.) all ye his saints ;
for the Lord preserveth them that are faithful,
and plenteously rewardeth the proud doer.
27 Be strong, and he shall establish your
heart, all ye that put your trust in the Lord.
EVENING PRAYER.
Psalm 32. (74.) Beati, quorum.
BLESSED is he whose unrighteousness is
forgiven, and whose sin is covered. (75.)
2 Blessed is the man unto whom the Lord
imputeth no sin, and in whose spirit there is no
guile. 3 For whilst I lield my tongue, (76.) my

THE PSALTER. 469
bones consumed away through my daily com
plaining. 4 For thy hand is heavy upon me day and
night, and my moisture is like the drought in
summer. 5 Iwill acknowledge my sin (77.) unto thee ;
and mine unrighteousness have I not hid.
6 I said, I will confess my sins unto the
Lord ; and so thou forgavest the wickedness
of my sin.
7 For this shall every one that is godly
make his prayer unto thee, in a time when
thou mayest be found ; but in the great water
floods they shall not come nigh him. (78.)
8 Thou art a place to hide me in ; thou
shalt preserve me from trouble ; thou shalt
compass me about with songs of deliverance.
9 I will inform thee, and teach thee in the
way wherein thou shalt go ; and I will guide
thee with mine eye. (79.)
10 Be ye not like to horse (80.) and mule,

of his enemies ; which ought to strengthen and comfort
the hearts of believers, under all their afflictions here
below ; that so, after having suffered courageously
with their Master, they may triumphantly enter into his
joy and glory. Bp. Horne.
(74.) In this Psalm, which is the second of those
styled penitential, David, as a model of true repent
ance, 1, 2, extolleth tbe blessedness of those whose
sins are forgiven them ; 3, 4, describeth the torment
endured by him, before he confessed his sin ; 5, 6, the
goodness of God in pardoning it, when confessed ; 7, he
foretelleth that others, after his example, should obtain
the like mercy ; 8, declareth his hope and confidence in
his God ; who, 9, is introduced, promising wisdom and
grace to the penitent; 10, 11, sinners are warned against
obstinacy ; and, 12, the righteous exhorted to rejoice in
God their Saviour. Bp. Horne.
This is a penitential Psalm, and therefore appointed
for Ash- Wednesday. Travell.
(75.) As if he had said, All the felicity, that can be
attained to, in this life or in another, depends wholly
not on the merit of any man's performances, but only on
God's free and favourable acceptance, his gracious par
don to our many frailties and fouler sins, purchased for
us by the merit of the sufferings of the Messiah, given
to the world in God's free promise to Adam immedi
ately after the fall. Happy, therefore, 0 thrice hap
py is he, who is thus accepted by God ; whose state
is such as that God approveth him in Christ ; who,
though he have sinned, yet upon his sincerity of humil
iation, confessing and forsaking all known sin, and his
impartial obedience to the whole will of God, the con
dition, Avithout which God's reconciliation cannot be re
gained, is by God received again into favour and justi

fied. See Rom. iv. 7, 8.

Dr. Hammond.

(76.) That is, with respect to confession. Before I
made confession I was in constant agony of mind ; now,
by confessing my sins, I have obtained ease. Bp. Horsley.
(77.) What is this, but the Gospel itself? "If we
confess our sins, he is faithful and just to forgive us our
sins." 1 John i. 9. And thus it happened, in one case,
to David, Avho had no sooner confessed his sin to the
prophet Nathan, but an answer of peace was instantly
vouchsafed ; " The Lord hath put away thy sin." 2
Sam. xii. 13. Were angels to descend from heaven, to
comfort the dejected spirit of a sinner, they could say
nothing more effectual for the purpose, than what is
said in this verse of our Psalm. But practice will be
the best comment upon it. Bp. Horne.
(78.) Encouraged, by this example and declaration
of David, to hope for mercy, on confession of sin, it is
here foretold, that humble penitents shall be led to
make their prayer unto God in the acceptable time, and
in the day of salvation, while he " may be found :"
that so they may be forgiven, and preserved from great
and overwhelming calamities ; from the fears of death,
and the terrors of judgment. Bp. Horne.
(79.) The Redeemer is here introduced, returning an
answer to the penitent's declarations of his humility
and faith ; promising " instruction" in that wisdom
which every man wants who continues in sin, together
with the direction of the Spirit in the way of righteous
ness, and the superintendance of his watchful care.
Man cannot prevent evils, because he cannot foresee
them. " Next therefore to the protecting power of
God's wing is the securing prospect of his eye," saith
Dr. South. Bp. Horne.
(80.) The person speaking in the former verse, orthe
prophet himself, exhorts sinners to repent, at the invi-

470 THE PSALTER
which have no understanding ; whose mouths
must be held with bit and bridle, lest they fall
upon thee.
1 1 Great plagues remain for the ungodly ;
but whoso putteth his trust in the Lord, mercy
embraceth him on every side.
12 Be glad, O ye righteous, (81.) and re
joice in the Lord ; and be joyful, all ye that
are true of heart.

Psalm 33. (82.) Exultate, justi.
REJOICE in the Lord, O ye righteous

for

it becometh well the just to be thankful.
2 Praise the Lord with harp ; sing praises
unto him with the lute and instrument of ten
strings. (83.) \
3 Sing unto the Lord a new song ; sing
praises lustily unto him with a good courage ;
4 For the word of the Lord is true, and all
his works are faithful.
5 He loveth righteousness and judgment ;
the earth is full of the goodness of the Lord.
6 By the word of the Lord were the heav
ens made, and all the hosts of them by the
breath of his mouth.
7 He gathereth the waters (84.) of the sea
tation and encouragement afforded them ; and not to con
tinue, like brutes, fierce, obstinate, and senseless, until,
like them, they must be tamed and managed by force,
and the severity of discipline. Bp. Horne.
(81.) In the beginning of the Psalm, the penitent,
smitten with a sense of his wretchedness on account of
his sins, extolleth the blessedness "of the righteous ! he
now again doth the same, through a joyful sense of his
pardon, and restoration to that happy state. Let us
" rejoice," 0 Lord Jesus ; but let us rejoice " in thee,"
and in thy salvation ; so shall we rejoice indeed !
Bp. Horne.
(82.) In this Psalm the prophet, 1 — 3, exhorteth the
faithful to a spiritual and holy joy in their God, whom
they are to praise, 4, 5, for his truth, righteousness, and
mercy ; 6 — 9, for his power, displayed in the works of
creation; 10 — 18, for the wisdom of his providence,
and the care he hath of his people. 1 9, 20, The right
eous, in answer to the exhortation, declare their joy
and confidence in God their Saviour, and 21, prefer a
petition for his manifestation. Bp. Home.
It is not recorded by whom this Psalm was composed,
nor upon what occasion. But there is little question it
was a pious meditation of David ; and probably upon
occasion of some special benefit received from God.
Bp. Patrick.
(83.) He mentions these instruments, because they
were used in the public worship and praises of God, in
the tabernacle. Poole,

Day 6.
together, as it were upon an heap ; and layeth
up the deep, as in a treasure-house. (85.)
8 Let all the earth fear the Lord : stand in
awe of him, all ye that dwell in the world ;
9 For he spake, and it was done ; he com
manded, and it stood fast.
10 The Lord bringeth the counsel of the
heathen to nought, and maketh the devices of
the people to be of none effect, and casteth out
the counsels of princes. (86.)
11 The counsel of the Lord shall endure
for ever, and the thoughts of his heart from
generation to generation.
1 2 Blessed are the people whose God is the
Lord Jehovah ; and blessed are the folk that
he hath chosen to him, to be his inheritance.
13 The Lord looked down from heaven,
and beheld all the children of men ; from the
habitation of his dwelling, he considereth all
them that dwell on the earth. (87.)
14 He fashioneth all the hearts of them,
and understandeth all their works.
1 5 There is no king that can be saved by
the multitude of an host ; neither is any
mighty man delivered by much strength.
1 6 A horse is counted but a vain thing to
Musick, both vocal and instrumental, is of eminent
use in setting forth the praises of God. Bp. Home.
(84.) Or in hollow places : where, though they swell
much higher than the shore, yet they do not overrun it,
but are gathered into a round gibbous form, and so re
main constant within their channel. Br. Hammond. '
(85.) Either in clouds or in the bowels of the earth ;
Avhence he can draw them forth, Avhen he sees fit. Poole.
(86.) The wisdom of God's providence is not less
worthy of adoration than the power of his might. By
this wisdom the " counsels" of states and empires are
either directed to the accomplishment of the great coun
sel of heaven ; or, if they attempt to thwart it, are
blasted and " brought to nothing." History will force
all, who read it with this view, to acknowledge thus
much. And with this view, indeed, it should ahvays be
read. Bp. Horne.
(87.) All the men that are in the earth, the inhabit
ants of the whole world, are Avithin the compass of his
most particular providence : though he reside in heaven
in a peculiar manner, yet he from thence exactly sur
veys and beholds all and every their actions, and even
most secret thoughts. As he is severally and equally
the Creator of them all, and Former of their souls as
well as of their bodies, so he is certainly able to discern
particularly all the operations of their very hearts ;
and is no idle spectator, but weigheth and judgeth all,
and accordingly rewards every man. Dr. Hammond.

Day 6.
save a man ; neither shall he deliver any man
by his great strength.
17 Behold, the eye of the Lord (88.) is
upon them that fear him, and upon them that
put their trust in his mercy ;
1 8 To deliver their soul from death, and to
feed them in the time of dearth.
19 Our soul hath patiently tarried (89.) for
the Lord ; for he is our help and our shield.
20 For our heart shall rejoice in him ; be
cause we have hoped in his holy name.
21 Let thy merciful kindness, O Lord, be
upon us, like as we do put our trust in thee.
Psalm 34. (90.) Benedicam Domino.
I WILL alway give thanks unto me Lord ;
his praise shall ever be in my mouth.
2 My soul shall make her boast in the Lord ;
the humble shall hear thereof, and be glad.
3 O praise the Lord with me, and let us
magnify his name together, ^t
4 I sought the Lord, and he heard me ; yea,
he delivered me out of all my fear.
5 They had an eye unto him, and were
lightened ; and their faces were not ashamed.
6 Lo, the poor crieth, and the Lord heareth
him ; yea, and saveth him out of all his trou
bles. 7 The Angel of the Lord (91.) tarrieth

THE PSALTER. 471
round about them that fear him, and delivereth
them. 8 O taste, and see how gracious the Lord
is : blessed is the man that trusteth in him.
9 O fear the Lord, ye that are his Saints ;
for they that fear him lack nothing.
10 The lions do lack, and suffer hunger ;
but they who seek the Lord shall want no man
ner of thing that is good.
11 Come, ye children, (92.) and hearken
unto me ; I will teach you the fear of the Lord.
1 2 What man is he that lusteth to live, and
would fain see good days ?
13 Keep thy tongue from evil, and thy lips,
that they speak no guile.
1 4 Eschew evil, and do good ; seek peace,
and ensue it.
15 The eyes of the Lord (93.) are over the
righteous, and his ears are open unto their
prayers. 1 6 The countenance of the Lord is against
them that do evil, to root out the remembrance
of them from the earth.
17 The righteous cry, and the Lord hear
eth them, and delivereth them out ol all their
troubles. 18 The Lord is nigh unto them that are of
a contrite heart, and will save such as be of an
humble spirit.

(88.) The ever-waking eye of Providence, which
looketh on all, looketh with favour and loving kind
ness on such as "fear" God without despondency, and
" hope" in him without presumption ; their bodies are
often wonderfully preserved in times of danger and
want ; but, what is of far greater consequence, their souls
are saved from spiritual and everlasting death, and nour
ished, in the wilderness, with the bread of heaven.
Bp. Horne.
(89.) In answer to the foregoing exhortation, the
" righteous" are here introduced, declaring their fixed
resolution to persevere in faith and patience, " waiting"
for the coming of their Lord and Saviour, in whom
they "rejoice with joy unspeakable and full of glory,"
by reason of that humble and holy confidence which
they have in him. Bp. Horne.
(90.) The prophet, escaped out of the hands of his
enemies, uttereth a song of praise, in words which the
Christian now employeth to celebrate the far greater
deliverance of his Saviour, and himself by him, from
the power of more formidable adversaries. 1 — 7, He
calleth his brethren to rejoice with him, and to magnify
God for the favour and protection vouchsafed to his ser
vant, in time of danger; 8 — 10, heexhorteth others to
taste and experience the goodness of Jehovah to such

as fear him; and for that purpose, 11 — 14, instructeth
them in the nature and effects of divine fear; after
Avhich, 15 — 22, he sweetly descanteth on the certainty
of redemption from all the tribulations endured by the
faithful in this mortal life. Bp. Horne.
(91.) The divine protection and salvation, vouch
safed to the faithful, is here signified, whether Ave sup
pose that by " the angel of Jehovah," is meant the pre
sence of Christ in the church militant, as of old in the
camp of Israel ; or the ministration of created spirits
to the heirs of salvation, as in the case of Elisha. 2 Kings
vi. 17. Let the consideration of these invisible guar
dians, who are also spectators of our actions, at once
restrain us from evil, and incite us to good.
Bp. Horne.
(92.) They who, by contemplating the advantages
described above, which attend the fear of tlie Lord,
are become desirous of obtaining that fear, must heark
en to their heavenly Father, who by his prophet
"speaketh unto them as unto children," offering to
teach them the good and right way. Bp. Horne.
(93.) The righteous may be afflicted, like David,
and like a greater than David ; and their oppressors
may, for a time, be triumphant ; but, in the end, the
former will be delivered and exalted ; the latter will

472 THE PSALTER.
1 9 Great are the troubles (94.) of the right
eous ; but the Lord delivereth him out of all.
20 He keepeth all his bones, (95.) so that
not one of them is broken.
21 But misfortune shall slay the ungodly ;
and they that hate the righteous shall be deso
late. 22 The Lord delivereth (96.) the souls of

his servants ; and all they that put their trust
in him shall not be destitute.

The Seventh Day.
MORNING PRAYER.
Psalm 35. (97.) Judica, Domine.
PLEAD thou my cause, O Lord, with them
that strive with me, and fight thou against them
that fight against me.
2 Lay hand upon the shield and buckler,
and stand up to help me.
3 Bring forth the spear, and stop the way
against them that persecute me : say unto my
soul, I am thy salvation.

either cease to be remembered,
bered with infamy,

or they will be remem-
Bp. Horne.

(94.) Afflictions all must suffer ; but those of the
righteous end in victory and glory. What soldier would
not cheerfully undergo the hardships of a campaign
upon this condition ?" " In the world," saith the Cap
tain of our salvation, " ye shall have tribulation ; but
be of good cheer, I have overcome the world." John
xvi. 33. Bp. Horne.
(95.) Though these words are here spoken of right
eous men in general, of whom they are true in a meta
phorical sense : yet they had afurther meaning in them,
being designed by the Spirit of God, wliich dictated to
David, not only the matter, but the very words and
expressions, to signify a great mystery, that none of
Christ's bones should be broken : to which purpose
they are alleged by St. John. Poole.
(96.) The frequent prosperity of the wicked, and the
troubles of the righteous in this world, strike powerful
ly upon the sense, and are, for that reason, too apt to
efface from our minds the notices given us by faith, of
that future inversion of circumstances which is to take
place after death. To renew, therefore, the impress
ion of such an interesting truth, the redemption of the
afflicted righteous is so often insisted on in the course of
this Psalm. Enable us, O Lord, to " Avalk by faith,
and not by sight," until we come to thy heavenly king
dom ; where, Avith all thy saints, made perfect through
sufferings, Ave shall " bless and magnify thee at all
times," and thy " praise will continually be in our
mouth," for evermore. Bp. Horne.
(97.) This Psalm is a complaint of David against his

Day 7.
4 Let them be confounded, (98.) and put to
shame, that seek after my soul ; let them be
turned back, and brought to confusion, that
imagine mischief for me.
5 Let them be as the dust before the wind,
and the Angel of the Lord scattering them.
6 Let their way be dark and slippery, and
let the Angel of the Lord persecute them.
7 For they have privily laid their net (99.)
to destroy me without a cause ; yea, even with
out a cause have they made a pit for my soul.
8 Let a sudden destruction come upon him
unawares, and his net that he hath laid privily
catch himself ; that he may fall into his own
mischief^ 9 Ana my soul be joyful in the Lord ; it
shall rejoice in his salvation.
10 All my bones shall say, Lord, who is
like unto thee, who deliverest the poor from
him that is too strong for him ; yea, the poor,
and him that is^n misery, from him that spoil-
eth him ?
11 False witnesses did rise up: they (1.)
laid to my charge things that I knew not.
enemies, joined with an appeal to God, and a prayer
for his deliverance. Dr. Hammond. The prophet in
this Psalm, as in the 22d, which it resembles, person
ating Messiah, in his state of humiliation and suffer
ing, 1. 3, beseecheth Jehovah to interpose in his behalf;
4. 8, predicteth the confusion of his enemies, and, 9, 10,
his own triumph ; 11. 16, describeth the malice of his
persecutors against him, and his love towards them ;
17. 25, repeateth his supplications for deliverance, and
enlargeth upon the cruel insults he met with ': 26, he
again foretelleth the destruction ofthe adversary, and,
27, 28, the exultation of the faithful. Bp. Horne.
(98.) Or, " they shall beconfounded," &c. The con
sequence of the Omnipotent appearing in arms against
his adversaries is here foretold. And the prediction
has long since been verified in the " confusion" of Saul,
and off the Jews, as it will be finally fulfilled in that
of Sataii, and all his adherents, at the last day ; for
the manifestation of which day the Church now waiteth,
in faith and patience. Bp. Horne.
(99.) The causeless persecution raised against David
by Saul, and against our Lord by the Jews, reverted,
through the righteous judgment of God, on the heads
of the persecutors. The innocent birds escaped ; and
they who set the toils were themselves taken therein.
Saul lost the kingdom which he thought to have secur
ed, and his life also ; and the Jews, who crucified
Christ, lest "the Romans should take away their place
and nation," had their place and nation taken away by
those Romans, for that very reason . I n these histories,
all impenitent persecutors of the faith, the Church, and
the servants of God, may read their doom . Bp. Horne .

Day 7. THE PSALTER
1 2 They rewarded me evil for good, to the
great discomfort of my soul.
13 Nevertheless, when they were sick, I
put on sackcloth, and humbled my soul with
fasting, and my prayer shall turn into mine
own bosom.
14 1 behaved myself as though it had been
my friend or my brother ; I went heavily, as
one that mourneth for his mother.
1 5 But in mine adversity they rejoiced, (2.)
and gathered themselves together ; yea, the
very abjects came together against me un
awares, making mouths at me, and ceased not.
16 With the flatterers were busy mockers,
who gnashed upon me with their teeth. (3.)
17 Lord, how long wilt thou look upon
this ? O deliver my soul from the calamities
which they bring on me, and my darling from
the lions.
1 8 So will I give thee thanks in the great
congregation ; I will praise thee among much
people. 19 O let not them that are mine enemies
triumph over me ungodly ; neither let them
wink with their eyes, that hate me without a
cause. 20 And why ? their communing is not for
peace ; but they imagine deceitful words against
them that are quiet in the land.
(1.) This was never more literally true of David,
than it was of the holy Jesus, when, standing before
Pontius Pilate, he received no other return from the
Jews, for all the gracious Avords which he had spoken
and all the merciful works which he had done among
them, than that of being slandered, and put to death.
Bp. Horne.
(2.) When the blessed Jesus was suffering for the
sins of men, he was insulted by those men for whose
sins he suffered. He gave, not onfy his reputation to
the revilers, but also his back to the " smiters," though
not conscious of the crimes for which they pretended to
punish him. Bp. Horne.
(3.) However this might be true in the case of DaA'id,
it certainly had a literal accomplishment in the scoffs
and taunts of the chief priests, and others, when Christ
was hanging on the cross, " Ah, thou that destroyest
tbe temple," &c. " He trusted in God," &c. " Let
him come down from the cross," &c. &c. &c. Nay,
one of the thieves, crucified with him, " cast the same
in his teeth." Whosoever considers these things, will
not be surprised at the expostulation in the following
verse. Bp. Horne.
(4.) God seeth and knoweth all things ; yet he per
mitted those, who love him best, to be often and long
afflicted and oppressed, seeming as one at a " distance,"

473
21 They gaped upon me with their mouths?
and said, Fie on thee, fie on thee, we saw it
with our eyes.
22 This thou hast seen, O Lord ; (4.) hold
not thy tongue then ; go not far from me, 0
Lord. 23 Awake and stand up to judge my quar
rel ; avenge thou my cause, my God and my
Lord. 24 Judge me, O Lord my God, according
to thy righteousness, and let them not triumph
over me.
25 Let them not say in their hearts, There,
there, so would we have it ; neither let them
say, We have devoured him.
26 Let them be put to confusion (5.) and
shame together, that rejoice at my trouble ;
let them be clothed with rebuke<and dishonour,
that boast themselves against me.
27 Let them be glad (6.) and rejoice, that
favour my righteous dealing ; yea, let them
say alway, Blessed be the Lord, who hath
pleasure in the prosperity of his servant.
28 And as for my tongue, it shall be talk
ing of thy righteousness, and of thy praise, all
the day long.
Psalm 36. (7.) Dixit injustus.
MY heart sheweth me (8.) the wickedness
or " silent," or " asleep," that is, regardless of what
passes. At such times Ave are not to remit, but to
double our diligence in prayer, reiterating our cries,
" Lord, save us ! we perish !" Then will he " awake
and arise, and rebuke the winds and the seas, and there
shall be a calm." Bp. Horne.
(5.) The accomplishment of this prediction, by the
resurrection of Jesus, and the destruction of Jerusalem,
is well known. There are two events to come parallel
to those two Avhich are past, namely, the resurrection
of the faithful, and the destruction of the world ; when
all, who, like the Jews, have "rejoiced in the hurt"
of Messiah, and have " magnified' themselves against
him," will, like the Jews, be covered with everlasting
"confusion." Bp. Horne.
(6.) As the preceding verse foretold the sorrow of
the enemies, so these two describe the joy of the friends
to Messiah upon his victory and exaltation, which have
been, and shall continue to be, celebrated by the Church
in these divine hymns, indited by the Holy Spirit for
that purpose, until the songs of time shall end in the
hallelujahs of eternity. Bp. Horne.
(7.) This Psalm was composed by David, in re
flection on himself, and his own sincerity and depend
ence upon God, during the time of his distress. Dr.
Hammond. In the four first verses of this Psalm, the

474 THE PSALTER
of the ungodly, that there is no fear of God
before his eyes.
2 For he flattereth himself in his own sight,
until his abominable sin be found out.
3 The words of his mouth are unrighteous
and full of deceit : he hath left off to behave
himself wisely, and to do good.
4 He imagineth mischief upon his bed, and
hath set himself in no good way ; neither doth
he abhor any thing that is evil.
5 Thy mercy, O Lord, (9.) reacheth unto
the heavens, and thy faithfulness unto the
clouds. 6 Thy righteousness standeth like the
strong mountains: thy judgments are like
the great deep.
7 Thou, Lord, shalt save both man and
beast : how excellent is thy mercy, O God :
and the children of men shall put their trust
under the shadow of thy wings.
8 They shall be satisfied (10.) with the
plenteousness of thy house ; and thou shalt
give them drink of thy pleasures, as out of the
river.

prophet describeth the principles, the actions, the con
versation, and the imaginations of his Avicked persecu
tors ; and from thence raising his thoughts to heaven,
5 — 9, celebrateth the mercy and loving-kindness of Je
hovah ; for a continuation of Avhich to himself and the
Church, he fervently prayeth, 10, 11; and, 12, fore-
seeth the downfall of the ungodly. Bp. Horne.
(8.) The great truth, which the prophet here declar-
eth himself to be convinced of, is, that all wickedness
proceedeth from the absence of the fear of God," in the
person Avho committeth it ; that fear being a principle,
which, while it is predominant in the man, Avill restrain
him from transgression. Our laws suppose as much,
when, in the form of indicting a criminal, they attribute
the commission of the offence to his " not having the
fear of God before his eyes." Bp. Horne.
(9.) From the wickedness of the world, in which Ave
live, we must lift up our eyes for help and comfort, to the
mercy and truth of God, boundless, pure, and beneficial,
as the heavens over our heads ; to his righteousness, fix
ed and permanent as the everlasting hills ; and to his
judgments, stupendous and unfathomable as the waters
of the great deep. Truth will engage mercy to accom
plish the promised salvation ofthe elect ; and righteous
ness will employ judgment in executing upon the repro
bate the vengeance that is due. Bp. Horne.
(10.) In heaven alone the thirst of an immortal soul
after happiness can be satisfied. The river of God's
pleasure flows from a "fountain" which fctcheth not
supplies from Avithout, but whose spring is within itself,
and therefore can never be exhausted. The " water
of life" proceeds from " the throne of God and the

Day 7.
9 For with thee is the well of life ; and in
thy light shall we see light.
10 O continue forth thy loving kindness
unto them that know thee, and thy righteous
ness unto them that are true of heart.
11 O let not the foot of pride come against
and me; and let not the hand of the ungodly cast
me down.
12 There are they fallen, (11.) all that
work wickedness ; they are cast down, and shall
not be able to stand.
EVENING PRAYER.
Psalm 37. (12.) Noli semulari.
FRET not thyself (13.) because ofthe un
godly ; neither be thou envious against the evil
doers :
2 For they shall soon be cut down like the
grass, and be withered even as the green
herb. 3 Put thou thy trust in the Lord, and be
doing good ; dwell in the land, and verily thou
shalt be fed.

Lamb :" Rev. xxii. 1. " This is life eternal, to know
thee the only true God, and Jesus Christ whom thou
hast sent :" John xvii. 3V(God, like the sun, cannot be
seen, but by the light which himself emits. Bp. Horne.
(11.) Faitli calleth things that be not, as though they
Avere; it carries us forward to the end of time ; it sheAvs
us the Lord, sitting on his throne of judgment : the
righteous caught up to meet him in the air, the world
in flames under his feet, and the empire of sin fallen to
rise no more. Bp. Horne.
(12.) From the beginning to the end of this Psalm,
the Holy Spirit, by the prophet, administereth advice
and consolation to the Church and people of the Lord,
oppressed and afflicted in the world by prosperous and
triumphant wickedness. Faitli and patience are, there
fore, recommended, upon the double consideration of
that sure reward which awaiteth the righteous, and
that certain punishment which shall be inflicted on the
Avicked. These two events are set before us in a varie
ty of expressions, and under many lively and affecting
images. As the Psalm is rather a collection of divine
aphorisms on the same subject, than a continued and
connected discourse, it admitteth of nothing farther in
the way of argument. Bp. Horne.
(13.) The Holy Spirit here prescribeth a remedy to
a very common, and no less dangerous disorder of the
mind, namely, a distrust of God's providence, occa
sioned by frequently beholding the prosperity of thc
wicked, in this present world. He who alloweth him
self time to consider, how soon the fairest spring must
give place to a burning summer, a blighting autumn,
and a killing Avintcr, will no longer envy, but pity, the

Day 7.
4 Delight thou in the Lord, and he shall
give thee thy heart's desire.
5 Commit thy way unto the Lord, (14.)
and put thy trust in him, and he shall bring it
to pass.
6 He shall make thy righteousness as clear
as the light, and thy just dealing as the noon
day. 7 Hold thee still in the Lord, and abide pa
tiently upon him : but grieve not thyself at him
whose way doth prosper, against the man that
doeth after evil counsels.
8 Leave off from wrath, and let go displeas
ure : fret not thyself, else shalt thou be moved
to do evil.
9 Wicked doers shall be rooted out ; and
they that patiently abide the Lord, those shall
inherit the land.
10 Yet a little while, (15.) and the ungod
ly shall be clean gone: thou shalt look after
his place, and he shall be away.
1 1 But the meek-spirited shall possess the
earth, and shall be refreshed in the multitude
of peace. 12 The ungodly seeketh counsel against
the just, and gnasheth upon him with his teeth.
13 The Lord shall laugh him to scorn ; for
he hath seen that his day is coming.
14 The ungodly have drawn out the sword,

THE PSALTER. 475
and have bent their bow, to cast down the poor
and needy, and to slay such as are of a right
conversation. 15 Their sword shall go through their own
heart, and their bow shall be broken.
1 6 A small thing that the righteous hath,
is better than great riches of the ungodly ; (1 6.)
17 For the arms of the ungodly shall be
broken, and the Lord upholdeth the righteous.
1 8 The Lord knoweth the days ofthe godly :
and their inheritance shall endure for ever.
1 9 They shall not be confounded in the
perilous time ; and in the days of dearth they
shall have enough.
20 As for the ungodly, they shall perish,
and the enemies of the Lord shall consume as
the fat of lambs ; yea, even as the smoke shall
they consume away.
21 The ungodly borroweth, and payeth
not again ; but the righteous is merciful and
liberal. 22 Such as are blessed (17.) of God, shall
possess the land ; and they that are cursed of
him, shall be rooted out.
23 The Lord ordereth a good man's going,
and maketh his way acceptable to (18.) him
self. 24 Though he fall, he shall not be cast away ;
for the Lord upholdeth him with his hand.

fading Arerdure ofthe grass, and the still more transient
glories of the floAvers of the field. Bp. Horne.
(14.) Malice and calumny may, for a time, over
shadow the splendour of an holy character; but the sun
will come forth, and the clouds will fly away. This
was most eminently true of the blessed Jesus, at his
resurrection, and will be verified in his saints, at the
last day. The history of Susannah affordeth a remark
able instance of it in this life. "Her heart trusted in
the Lord, and he brought forth her righteousness as the
light; insomuch that all the assembly cried out with a
loud voice, and praised God, who saveth them that trust
in him." Ver. 35. 60. Bp. Horne.
(15.) The whole duration of the world itself is but
" a little while" in the sight of him, whose hope is full
of immortality. But the calamities and deaths of prin
ces ; the tragical fate of empires, swept with the besom
of destruction ; the overthrow of cities, whose dimen
sions, towers, and palaces, once astonished the earth,
but whose " place" is now no where to be found by the
most curious and diligent enquirer ; and the desolations
of the chosen city, Jerusalem ; all these arc even now
sufficient to draAv forth the tear of commiseration, and
to extinguish the kindling spark of cnyy in every con
siderate mind. Bp. Horne.

(16.) Because he hath it Avith many great and glori
ous advantages ; with God's favour and blessings ; with
great serenity and satisfaction of his own mind, which
is infinitely more desirable and comfortable than all
earthly possessions; with the consolations of God's
Spirit ; and the assurance of everlasting felicity : whilst
the riches of wicked men are loaded with many incum
brances, Avith the wrath and curse of God, the torment
of their own consciences, and the dreadful expectation
of an after reckoning and of endless miseries. Poole.
(17.) They who are like their merciful and gracious
Lord, and who, by their devotion and charity, bless
him, are blessed of him ; they who are like their cruel and
iniquitous master, and who, by their ungodliness, injust
ice, and hard-heartedness, dishonor their Maker and Re
deemer, are cursed of him. To the former therefore, it
will be said at the last day " Come ye blessed, inherit the
kingdom ;" to the latter, " Go ye cursed, into the fire."
Bp. Horne.
(18.) As men's actions are conformable to the will of
God, and the directions which he gives for the guiding
of them; as the actions of the just and charitable are
in an high degree ; so long are they most acceptable and
Avcll-pleasing to him, and so sure to be accepted by him.
Dr. Hammond.

476 THE PSALTER
25 I have been young, (19.) and now am
old, and yet saw I never the righteous forsaken,
nor his seed begging their bread.
26 The righteous is ever merciful, and
lendeth ; and his seed is blessed.
27 Flee from evil, and do the thing that is
good, and dwell for evermore.
28 For the Lord loveth the thing that is
right : he forsaketh not his that be godly, but
they are preserved forever.
29 The unrighteous shall be punished : as
for the seed of the ungodly, it shall be rooted
out. 30 The righteous shall inherit the land, and
dwell therein for ever.
3 1 The mouth of the righteous is exercised
in wisdom, and his tongue will be talking of
judgment. 32 The law of his God is in his heart, and
his goings shall not slide.
33 The ungodly seeth the righteous, and
seeketh occasion to slay him.
34 The Lord will not leave him in his hand,
nor condemn him when he is judged.
35 Hope thou in the Lord, and keep his
way, and he shall promote thee, that thou shalt
possess the land : when the ungodly shall per
ish, thou shalt see it.
36 I myself have seen (20.) the ungodly in
great power, and flourishing like a green bay
tree.

(19.) The Psalmist says that he never could see or
hear of any example of a just and pious and virtuous
man, that wTas eminently charitable and merciful mind
ed, who ever brought himself or his posterity to want
by those means. Dr. Hammond.
So far is charity from impoverishing, that what is
given away, like vapours emitted by the earth, returns
in showers of blessing unto the bosom of the person
who gave it ; and his offspring is not the worse, but in
finitely the better for it. "The liberal soul shall be
made fat, and he that watereth shall be watered also
himself:" Prov. xi. 25. The bread which endureth, as
well as that which perisheth, is his ; and the blessings
of time are crowned with those of eternity.
Bp. Horne.
(20.) The great Babylonian monarch had his OAvn
exaltation, and subsequent degradation, portrayed to
him, in a vision, under this very image, Avhich convey-
eth to the mind a most striking and affecting idea of
the rise and fall of men and empires, which have now
no existence but in history. See Dan. iv. io, ll, &c.
20, 21, &c. Bp. Horne.
(21.) In this Psalm, which is the third of those styled

Day 8.
37 1 Went by, and lo, he was gone ; I sought
him, but his place could no where be found.
38 Keep innocency, and take heed unto the
thing that is right; for that shall bring a man
peace at the last.
39 As for the transgressors, they shall per
ish together ; and the end of the ungodly is,
they shall be rooted out at the last.
40 But the salvation of the righteous cometh
of the Lord, who is also their strength in the
time of trouble.
41 And the Lord shall stand by them, and
save them ; he shall deliver them from the un
godly, and shall save them, because they put
their trust in him.

The Eighth Day.
MORNING PRAYER.
Psalm 38. (21.) Domine, ne in furore.
PUT me not to rebuke, (22.) O Lord, in
thine anger ; neither chasten me in thy heavy
displeasure :
2 For thine arrows stick fast in me, and thy
hand presseth me sore.
3 There is no health in my flesh, because
of thy displeasure ; neither is there any rest
in my bones, by reason of my sin :
4 For my wickednesses are gone over my
penitential, the sinner, (v. 1,) prayeth to be chastened
only, and not destroyed ; 2 — 10, describeth the state
of his soul under various images, chiefly borrowed from.
bodily diseases and pains ; 11, 12, complaineth of his
friends forsaking, and his enemies persecuting him ;
but 13 — 15, continueth patient and resigned, commit
ting his cause to God, whom, 16 — 22, he beseecheth
to help him, on his confession and repentance. There
are some passages in the latter part of the Psalm, liter
ally predictive of our Lord's passion, and so under
stood by the best ancient expositors. Bp. Home.
This, being another of those Psalms which are called
penitential, is therefore applicable to Ash- Wednesday.
It was composed by David under some great affliction
and anguish of mind. It is not certain Avhether he here
describes the state of his mind under various images,
chiefly borrowed from bodily diseases and pains ; or
whether he was actually afflicted with sickness : very
probably he was suffering from both. Travell.
(22.) The petition here preferred, as in the sixth
Psalm, is, that Jehovah would not condemn as a judge,
but chasten as a father, for the amendment and preserva
tion of the offender. Bp. Horne.

Day 8.
head, and are like a sore burthen, too heavy
for me to bear.
5 My wounds stink, (23.) and are corrupt,
through my foolishness.
6 I am brought into so great trouble and
misery, that I go mourning all the day long.
7 For my loins are filled with a sore disease,
and there is no whole part in my body.
8 I am feeble and sore smitten ; I have
roared for the very disquietness of my heart.
9 Lord, thou knowest all my desire ; and
my groaning is not hid from' thee.
1 0 My heart panteth, my strength hath fail
ed me, and the sight of mine eyes is gone from
me. 1 1 My lovers and my neighbours (24.) did
stand looking upon my trouble, and my kins
men stood afar off.
12 They also that sought (25.) after my
life, laid snares for me ; and they that went
about to do me evil, talked of wickedness, and
imagined deceit all the day long.
13 As for me, I was like a deaf man, and
heard not ; and as one that is dumb, who doth
not open his mouth.
14 I became even as a man that heareth
not, and in whose mouth are no reproofs.

The " arrows" and the "hand" of God, are his judg
ments on sin ; those internal pangs and terrors which
pierce the soul, and those external afflictions and ca
lamities which sink and weigh down the spirits. Bp. Horne.
(23.) Sin is the wound of the soul, Avhich must be
washed with the tears of repentance, cleansed by the
blood of Christ, and healed by the Spirit of the Holy
One. It requires great care and attention, until the
cure be completed. Otherwise, mortification and death
ensue, as in the case of outward Avounds, if neglected,
or ill managed. See Isa. 1. 6 ; Luke x. 34.
Bp. Home.
(24.) A body afflicted with a noisome distemper, and
a soul troubled on account of sin, find but few friends,
who have charity enough to stay with, and to minister
to them. Let us not be surprised, or offended, at this,
when we see the righteous Jesus, at his passion, des
titute and forsaken by all ; as it is Avritten, "Then all
the disciples forsook him and fled," (Matt. xxvi. 56 ;)
" and all his acquaintance, and the women that follow
ed him from Galilee, stood afar off, beholding these
things." Luke xxiii. 49. Bp. Horne.
(25.) These verses describe and recommend to our
imitation the behaviour of David, -and of a greater than
David, when under persecution ; the former from Ab
salom, Ahithopel, Shimei, &c. ; the latter from the chief
priests and elders, Judas, and the Jews. Bp. Horne.
(26.) These Avords, joined with the preceding, are

THE PSALTER. 477
15 For in thee, O Lord, have I put my
trust ; thou shalt answer for me, O Lord, my
God. 16 I have required that they, even mine
enemies, should not triumph over me ; for
when my foot slipt, they rejoiced greatly against
me. 17 And I truly am set in the plague, and
my heaviness is ever in my sight :
1 8 For I will confess my wickedness, and
be sorry for my sin.
19 But mine enemies live, (26.) and are
mighty ; and they that hate me wTrongfully,
are many in number.
20 They also that reward evil for good are
against me ; because I follow the thing that
good is.
21 Forsake me not, 0 Lord, my God ; be
not thou far from me.
22 Haste thee to help me, O Lord, God of
my salvation. Psalm 39. (27.) Dixi, Custodiam.
I SAID, I will take heed (28.) to my ways,
that I offend not in my tongue.
2 I will keep my mouth as it were with a
bridle, while the ungodly is in my sight.
applicable to the distress of David, and the prosperity
of his adversaries ; to the sufferings of Christ, and the
triumph of the Jews ; to the afflictions of the Church,
aud the gaiety of the Avorld ; to the weakness of faith,
and the strength of nature. The result of all is this,
that salvation cometh of God only, and is to be im
plored in the following words, which conclude the
Psalm : " Forsake me not, 0 Lord ; 0 my God, be
not far from me. Make haste to help me, 0 Lord God
of my salvation." Bp. Horne.
(27.) The prophet in a state of distress and persecu
tion determineth, 1 — 4, to be watchful and silent, as
our blessed Lord also Avas, before his enemies. 5, He
prayeth for a due sense of the shortness of human life ;
and after meditating, 6, 7, on that subject, fixeth all
his faith and hope in God, 8, whom he entreatetli, but
with submission to his will, 9—11, for the remission
of sin, and alleviation of misery. 12, From a view of
the human body wearing away by sickness, he break
eth out, 13 — 15, into a most fervent and affectionate
prayer, which ought to be continually in the mouth of
the Christian upon earth. This Psalm is, with the ut
most propriety, appointed by the Church to be used at
the burial of the dead, as a funeral is indeed the best
comment upon it. Bp. Horne.
(28.) The Psalm begins abruptly with the result of a
meditation on the narrow, slippery, and dangerous
paths of life ; the more especially on the extreme diffi
culty of restraining the tongue, amidst the continual

478 THE PSALTER.
3 I held my tongue and spake nothing : I
kept silence, yea, even from good words ; but
it was pain and grief to me.
4 My heart was hot within me : and while
I was thus musing the fire kindled, and at the
last I spake with my tongue :
5 Lord, let me know my end, and the num
ber of my days, that I may be certified how
long I have to live.
6 Behold, thou hast made my days (29.) as
it were a span long, and mine age is even as
nothing in respect of thee ; and verily every
man living is altogether vanity :
7 For man walketh in a vain shadow, (30.)
and disquieteth himself in vain ; he heapeth
up riches, and cannot tell who shall gather
them. 8 And now, Lord, what is my hope ? (3 1 .)
truly my hope is even in thee.
9 Deliver me from all mine offences, and
make me not a rebuke unto the foolish.

temptations and provocations of the adversary. In
these circumstances, " watchfulness" and " silence"
are resolved on, as the only means of security. Let
us behold tlie Lamb of God, as our great pattern and
example herein. Bp. Horne.
(29.) The age of man, or that of the Avorld, is but a
" span" in dimension, a moment in duration ; nay, it
is less than both ; it is " nothing," if compared with
the unmeasurable extent, and the unnumbered days, of
eternity : every hour, from that of our birth, brings
us so much nearer to our death : nor can we continue,
for a second of time, in one stay. "Behold," then,
O Lord, the " vanity" of man ; and be so merciful unto
him, as to open his eyes, that he may behold it him
self ! Bp. Horne.
(30.) This world is, to the other, as a " shadow"
to the substance ; nay, temporal life, health, riches,
honours, and pleasures, can hardly be called shadoAvs
of those which are eternal, in point of resemblance ;
though, for their illusive and fleeting nature, they are
shadows indeed. The mortal state of man is compound
ed of light and darkness ; seeming to be something,
when really it is nothing ; always altering, and ending
on a sudden ; nearest to disappearing, when at full
length ; sure to continue no longer than while the sun
is above the horizon ; but liable to vanish, at the inter
position of a cloud ; and when it is gone, leaving no
track behind it. The fate of riches heaped up by misers,
with unutterable care and anxiety, may convince us,
how " vainly" men are " disquieted !" Bp. Horne.
(31.) The soul, that hath a true sense of the vanity
of the creature, will at once fix her thoughts and affec
tions on the Creator. Bp. Horne.
(32.) Whatever materials compose the rod of afflic
tion, and from whatsoever quarter the stroke cometh,
let us remember, that the rod is grasped, and the

Day 8.
10 I became dumb, (32.) and opened not
my mouth ; for it was thy doing.
1 1 Take thy plague away from me : I am
even consumed by the means of thy heavy
hand. 12 When thou with rebukes dost chasten
man for sin, thou makest his beauty to con
sume away, like as it were a moth fretting a
garment ; every man therefore is but vanity.
1 3 Hear my prayer, O Lord, (33.) and with
thine ears consider my calling ; hold not thy
peace at my tears :
1 4 For I am a stranger with thee, and a so
journer, as all my fathers were.
15 0 spare me a little, that I may recover
my strength, before I go hence, and be no
more seen. (34.)
Psalm 40. (35.) Expectans expectavi.
I WAITED patiently (36.) for the Lord,
and he inclined unto me, and heard my calling.

stroke is inflicted, by the hand of our heavenly Father.
To revenge ourselves on the instrument is folly ; to
murmur against the agent, is something worse.
Bp. Horne.
(33.) Meditation should terminate in devotion ; and
meditation on human vanity and misery, if indulged as
it deserves to be, certainly will do so ; it will bring us
to our "prayers," our "cries," and our "tears;"
and teach us to address the throne of grace, as poor
pilgrims in a strange land, who have here no abiding
city, but arc soon to strike our tents, and be gone for
ever. Bp. Horne.
(34.) Most fervently and affectionately, therefore,
ought the Christian pilgrim to pray, that God Avould
spare his life, and respite the awful sentence, until all
that hath been decayed, through the frailty of nature,
be renevA"ed by the power of grace ; that his perfect
reconciliation with the Almighty may be accomplished,
and his plenary pardon sealed in heaven, before he
taketh his last farewell of the world, and ceaseth to
have an existence in these regions of vanity and sorrow.
Br. Horne.
(35.) It is plain, from ver. 8 — 10, of this Psalm, com
pared with Heb. x. 5, that the prophet is speaking in the
character of Christ, who, 1 — 7, celebrateth the deliver
ance wrought for his mystical body, the Church, by
his resurrection from the grave, effecting that of his
members from the guilt and dominion of sin ; for the
abolition of which he declareth, 8 — 10, the inefficacy
of the legal sacrifices, and mentionetli his own inclina
tion to do the Avill of his Father, and, 11 — 13, to preach
righteousness to the world. 14 — 16, He representeth
himself as praying, while under his sufferings, for his
own and his people's salvation ; he foretelleth, 17, 18,
the confusion and desolation of his enemies, and, 19,
the joy and thankfulness of his disciples and servants;

Day 8.
2 He brought me also out of the horrible
pit, out of the mire and clay, and set my feet
upon the rock, and ordered my goings.
3 And he hath put a new song in my mouth,
even a thanksgiving unto our God.
4 Many shall see it, and fear, and shall put
their trust in the Lord.
5 Blessed is the man that hath set his hope in
the Lord, and turned not unto the proud, and
to such as go about with lies.
6 O Lord, my God, great are the wondrous
works which thou hast done ; like as be also
thy thoughts, which are to us-ward ; and yet
there is no man that ordereth them unto thee.
7 If I should declare them, and speak of
them, they should be more than I am able to
express. 8 Sacrifice and meat-offering (37.) thou
wouldest not, but mine ears hast thou opened.
9 Burnt-offerings and sacrifice for sin hast
thou not required : then said I, Lo, I come.
1 0 In the volume of the book it is written
for the speedy accomplishment of which, 20, 21, he
preferreth a petition. Bp. Horne.
The 8th, 9th, and 10th verses of this Psalm, being
quoted in the 10th chapter of St. Paul's Epistle to the
Hebrews, prove that they are a direct prophecy of Je
sus Christ, who only could fulfil the will of God com
pletely, and Avho came into the world for that very end,
as Avell as to declare his righteousness to the great con
gregation of the Avhole world. This application of the
Psalm makes it highly suitable to Good Friday. Travell.
(36.) In this verse we hear thc voice of the meek
Lamb of God, who, though never sorrow was like unto
his sorrow, " waited patiently," till the time appointed
by the Father came, when that sorrow should be turn
ed into joy. Let not his disciples expect to "inherit
the promises," otherwise than "through faith and pa
tience." Four thousand years, the Church, under the
patriarchs, the law, and the prophets, waited for the first
advent of Messiah ; and, seventeen hundred years, the
Church, under the Gospel, hath waited for the second.
Jehovah, who inclined himself to the prayers of the for
mer, will also hear the cries of the latter. Bp. Horne.
(37.) These words, as the apostle informeth us, (Heb.
x. 5,) are spoken by Christ, in his own person. In
them he proclaims the inefficacy of the legal sacrifices
to take away sin, and the divine disapprobation of such
sacrifices, when relied on for that purpose. He sets
forth his OAvn readiness to do, and to suffer, the will
of the Father, implied in the Psalm by the words,
"mine ears hast thou opened ;" but more plainly ex
pressed in the apostle's citation, by the paraphrase,
" a body hast thou prepared me." He refers to the
predictions concerning Messiah, in the Scriptures of
the Old Testament, which is here styled, "the volume,

THE PSALTER. 479
of me, that I should fulfil thy will, O my God :
I am content to do it ; yea, thy law is within
my heart.
Ill have declared thy righteousness in the
great congregation : (38.) lo, I will not refrain
my lips, O Lord, and that thou knowest.
12 I have not hid thy righteousness within
my heart ; my talk hath been of thy truth,
and of thy salvation.
13 1 have not kept back thy loving mercy
and truth from the great congregation.
1 4 Withdraw' not thou thy mercy from me,
O Lord ; let thy loving-kindness and thy truth
alway preserve me.
1 5 For innumerable troubles (3 9.) are come
about me ; my sins have taken such hold upon
me, that I am not able to look up ; yea, they
are more in number than the hairs of my head,
and my heart hath failed me.
16 0 Lord, let it be thy pleasure to deliver
me ; make haste, O Lord, to help me.
17 Let them be ashamed, (40.) and Con
or roll, of the book." He declares the pleasure he had
in doing the Father's will, or in accomplishing the law ;
which had taken possession of all his powers and facul
ties ; having been admitted by the understanding, re

tained in the memory, and rendered operative in the
will. " I delight to do thy will, 0 my God ; yea, thy
law is within my heart." Bp. Horne.
(38.) "The great congregation:" that is, the con
gregation of the universal church, collected from the
general mass of the whole human race, in opposition
to the particular congregation of the Jewish people.
Bp. Horsley. As the preceding verses described the
priestly office of our Lord, in the execution of which
he offered himself, and his all-perfect obedience, for
us ; so, in the passage now before us, he declares him
self to have acted up to the prophetical part of his
character, by "preaching" the doctrines of truth,
righteousness, and salvation, to the people, without
concealing aught through negligence, fear, or favour.
Bp. Home.
(39.) Since " God laid upon him the iniquities of us
all," therefore the Messiah, when he is persecuted in
the psalms, calls those iniquities his own, of which he
bore the punishment. Bp. Horsley.
(40.) The shame, confusion, and desolation to be
brought on the JeAvs by the resurrection, exaltation,
and power of him whose blood they thirsted after, and
whom they mocked and insulted when in his last ago
nies on the cross, are here foretold ; and the prophecy
hath been punctually fulfilled. But a more horrible
confusion and desolation aAvaiteth them, and all other
impenitent sinners, at the future revelation of the right
eous judgment of God ; when vengeance must destroy
those, whom mercy cannot reclaim. And, to this ul
timate issue of things, the Church directeth her views.
Bp. Horne.

480

THE PSALTER

founded together, that seek after my soul to
destroy it : let them be driven backward, and
put to rebuke, that wish me evil.
18 Let them be desolate, and rewarded
with shame, that say unto me, Fie upon thee,
fie upon thee.
1 9 Let all those that seek thee, be joyful
and glad in thee ; and let such as love thy sal
vation, say alway, The Lord be praised.
20 As for me, I am poor and needy ; (41.)
but the Lord careth for me.
21 Thou art my helper and redeemer; make
no long tarrying, O my God.
EVENING PRAYER.
Psalm 41. (42.) Beatus qui intelligit.
BLESSED is he that considereth (43.) the
poor and needy ; the Lord shall deliver him in
the time of trouble.
2 The Lord preserve him, and keep him
(41.) We may apply to this verse the remark of Bp.
Horne on the 15th; and consider our Lord "as still
suffering in his body mystical, the Church." Under
the sense of these sufferings he comforts himself with
the reflexion, that Jehovah is not unmindful of him,
and prays that he would not delay to complete the de
liverance and triumph of the Church. Bp. Horsley.
(42.) This Psalm, which was composed by David,
sets forth the present reward of merciful minded men
in this life ; and from thence ascendeth to the assured
mercies of God to his faithful servants that stand in
need of them. Dr. Hammond.
The application made of the 9th verse of this Psalm,
(John xiii. 18,) sheweth, that the prophet is speaking
in the person of Messiah. 1 — 3, He declareth the
blessedness of the man that considereth the poor ; 4,
he prayeth for mercy and favour ; 5 — 9, describeth
the behaviour of his adversaries, and of one person in
particular; 10, petitioneth for deliverance; 11, 12,
rejoiceth in hope ; and, 13, breaketh out into thanks
giving. Bp. Horne.
(43.) As Christ considered us, in our state of pover
ty, so ought we most attentively to consider him, in
his ; to consider what he suffered in his own person ;
to discern him suffering in his poor afflicted members ;
and to extend to them the mercy which he extended to
us. He, who was " blessed" of Jehovah, and " de
livered in the evil day," by a glorious resurrection,
will " bless" and " deliver" in like manner, such as,
for his sake, love and relieve their brethren.
Bp. Horne.
(44.) An exemption from sorrow and sickness is not
promised to the children of God ; but strength and
comfort are given unto them, from above, to support
and carry them through their trials ; and they who, in
the days of their health, have, by their alms, given rest

Day 8.
alive, that he may be blessed upon earth ; and
deliver not thou him into the will of his ene
mies. 3 The Lord comfort him when he lieth
sick upon his bed ; make thou all his bed in
his sickness. (44.)
4 I said, Lord, be merciful unto me ; heal
my soul, for I have sinned against thee.
5 Mine enemies speak evil of me ; When
shall he die, and his name perish ? (45.)
6 And if he come to see me, (46.) he
speaketh vanity, and his heart conceiveth
falsehood within himself ; and when he com
eth forth, he telleth it.
7 All mine enemies whisper together
against me, even against me do they imagine
this evil.
8 Let the sentence of guiltiness proceed
against him, and now that he lieth, let him
rise up no more.
9 Yea, even mine own familiar friend (47.)
to the bodies, or, by their counsels, restored peace to
the consciences, of others, sliall have the bed of pain
made easy under them, by the hand of their heavenly
Father. Bp. Horne.
(45.) Here we may undoubtedly consider the poor
and lowly Jesus, in the day of his humiliation, when
he was daily and hourly calumniated by his adversaries ;
when, restless and impatient at beholding him still alive,
they said, " What do we, for this man doeth many
miracles ? If we let him thus alone, all men will believe
on him. Perceive ye how ye prevail nothing ? Be
hold, the world has gone after him ;" John xi. 47 ; xii.
19 : and when, groAAn more furious and clamorous,
they cried, "Away with him, away with him, crucify
him, crucify him." How many, with the same bitter
ness of spirit, " speak evil" continually of his doctrines,
his church, his ordinances, and his ministers ; in ef
fect, saying, " When shall he die, and his name per
ish ?" Bp. Horne.
(46.) Many of the Jews, who visited our Lord, came
to him with insidious designs. Bp. Horsley.
Thus the enemies of Christ, " sent out spies, who
should feign themselves just men, that they miglit take
hold of his words, that so they might deliver him unto
the power and authority of the governor." Luke xx. 20.
Thus Judas sat doAvn at the last supper, all the while
meditating the destruction of his Master; till at length,
rising from table, and going abroad, he put his design
in execution. Bp. Horne.
(47.) " I speak not of you all," saith our Lord to his
disciples; " I know whom I have chosen ; but that the
Scripture may be fulfilled, He that eateth bread vvith
me, hath lift up his heel against me :" John xiii. 18.
Bp. Horne.
(48.) The holy Jesus here maketh his prayer unto
the Father, for the accomplishment of the promised

Day 8.

THE PSALTER.

481

whom I trusted, who did also eat of my bread,
hath laid great wait for me.
10 But be thou merciful unto me, O Lord ;
raise thou me up again, and I shall reward
them. (48.)
1 1 By this I "know thou favourest me, (49.)
that mine enemy doth not triumph against
me. 12 And when I am in my health, thou up-
holdest me, and shall set me before thy face
for ever.
13 Blessed be the Lord God of Israel,
world without end. Amen.
Psalm 42. (50.) Quemadmodum.
LIKE as the hart desireth the water-brooks,
so longeth my soul after thee, O God. (51.)
2 My soul is athirst for God, yea, even for
the living God : When shall I come to appear
before the presence of God ?
3 My tears have been my meat day and
night, while they daily say unto me, Where is
now thy God ?
resurrection, and foretelleth the righteous judgment
that would be executed on his enemies, after their rejec
tion of the gracious offers made them, by the apostles,
in his name, notwithstanding all that they had said and
done against him. Then the kingdom of God was
taken from them, and their house was left unto them
desolate. Bp. Horne.
(49.) The Christian, like his Master, must expect
sorrow and tribulation, but he is not thereby deprived
of the "favour" of heaven; his spiritual enemies,
whatever trouble they may give him, yet do not "tri
umph" over him ; he is preserved in his " integrity,"
and his reward will be the " vision" of God. For the
exaltation, therefore, of our Lord Jesus Christ, and of
all believers, in, by, and through him. "Blessed be
the Lord God of Israel from everlasting, and to ever
lasting, Amen, and Amen." Bp. Horne.
(50.) David, by Absalom's rebellion, driven from
Jerusalem to the country beyond Jordan, is there sup
posed to have indited this Psalm ; which as it is appli
cable to the case of our Lord, in his state of sojourning
and suffering on earth, for our sins ; as also, that ofthe
Church, under persecution, or that of any member
thereof, when deprived of the opportunities of publick
worship ; so doth it, in the most beautiful and pathetick
strains, describe the vicissitudes of joy and sorrow, of
hope and despondency, which succeed each other in the
mind of the Christian pilgrim, while, exiled from the
Jerusalem above, he suffereth affliction and tribulation
in this valley of tears. Bp. Horne.
(51.) The thirst, which the "hart" experienced,
when chased, in sultry weather, over the dusty plains,
is here set before us, as a representation of that ardent

4 Now when I think thereupon, I pour out
my heart by myself; for I went with the mul
titude, and brought them forth into the house
of God ; (52.)
5 In the voice of praise and thanksgiving,
among such as keep holy-day.
6 Why art thou so full of heaviness, O my
soul ? and why art thou so disquieted within
me? 7 Put thy trust in God ; for I will yet give
him thanks (53.) for the help of his counte
nance. 8 My God, my soul is vexed within me;
therefore will I remember thee concerning the
land of Jordan, and the little hill of Her-
mon. (54.)
9 One deep calleth another, because of the
noise of the water-pipes ; all thy waves and
storms are gone over me. (55.)
10 The Lord hath granted his loving kind
ness in the day-time, and in the night-season
did I sing of him, and made my prayer unto
the God of my life.
desire after the waters of eternal comfort, which the
temptations, the cares, and the troubles of the world,
produce in the believing soul. Happy they who feel
this desire, and fly to the well of life, that it may be
satisfied. Bp. Horne.
(52.) As the royal prophet, when driven from Jeru
salem by Absalom, was melted into tears at the com
parison of his destitute and forlorn situation with his
former glory and happiness, when, upon some joyous
festival, with all his subjects about him, he had attended
the service of the tabernacle, in the city of God ; so
the Christian pilgrim cannot but bewail his exile from
the heavenly Jerusalem, out of which sin hath driven
him, and doomed him to wander, for a while, in the
vale of misery. Br,. Horne.
(53.) Rather, " I shall give thanks :"/that is, not
withstanding my present afflicted state, I shall yet
again have cause to give him thanks for my complete
deliverance, and for being still my God. Bp. Horsley.
(54.) Which, notwithstanding its height, seems a
poor despicable hill, in comparison of Zion, where I
use to Avorship God, and enjoy his special presence. Anon.
(55.) The prophet describeth the troubles Avhich suc
cessively came upon him, by the vengeance of heaven,
from above, "raising up evil against him, out of his
own house" and kingdom, from beneath, according to
the prediction of Nathan. 2 Sam. xii. 11. The ideas
seem to be borrowed from the general deluge, or from
a storm at sea, when, at the " sound" of descending
" waterspouts," or torrents of rain, the depths are stir
red up, and put into horrible commotion ; the clouds

482

THE PSALTER.

1 1 I will say unto the God of my strength,
Why hast thou forgotten me ? Why go I thus
heavily, while the enemy oppresseth me?
12 My bones are smitten asunder as with a
sword, while mine enemies that trouble me
cast me in the teeth ;
13 Namely, while they say daily unto me,
Where is now thy God ?
14 Why art thou so vexed, O my soul?
and why art thou so disquieted within me ?
15 O put thy trust in God ; (56.) for I will
yet thank him, which is the help of my coun
tenance, and my God.
Psalm 43. (57.) Judica me, Deus.
GIVE sentence with me, O God, (58.) and
defend my cause against the ungodly people ;
0 deliver me from the deceitful and wicked
man ;
2 For thou art the God of my strength :
why hast thou put me from thee ? and why
go I so heavily, while the enemy oppresseth
me? 3 O send out thy light and thy truth, that
they may lead me, and bring me unto thy
holy hill, and to thy dwelling.
above calling, as it were, to the waters below, and one
wave encouraging and exciting another to join their
forces, and overwhelm the despairing sufferer. /
Bp. Home.
Water spouts are observed to be frequent itpon the
Syrian and Jewish coasts ; and were therefore likely
to be alluded to by a Jewish poet. Travell.
(56.) The Psalmist concludes with that exhortation
to his soul, to trust in God, and to wait for his salva
tion, which makes the mournful chorus of this beautiful
Psalm : " Why art thou cast down, O my soul ? and
why art thou disquieted within me ? Hope thou in God :
for I shall yet praise him, who is the health of my
countenance, and my God." See above, ver. 6.
Bp. Horne.
(57.) This Psalm seemeth to be a continuation of the
former, written by David in the same circumstances,
on the same subject, and closing with the same chorus.
Bp. Home.
(58.) David, in the same situation as before, appeal-
eth to God, against a people who had driven their
sovereign from his capital, to wander like a fugitive
and vagabond in the remotest parts of his dominions ;
against the hypocrisy of Absalom, and the villainy of
Ahithophel. The Son of David may be supposed to
make the same appeal against the same nation, for
their far more cruel, treacherous, and iniquitous usage
of him, their King and their God. And the words suit
the circumstances of an oppressed church, or an injured

Day 9.
4 And that I may go unto the altar of God,
even unto the God of my joy and gladness;
and upon the harp will I give thanks unto thee,
O God, my God.
5 Why art thou so heavy, O my soul ? and
why art thou so disquieted within me ?
6 O put thy trust in God ; for I will yet
give him thanks, which is. the help of my
countenance, and my God.
The Ninth Day.
MORNING PRAYER.
Psalm 44. (59.) Deus, auribus.
WE have heard with our ears, O God, (60.)
our fathers have told us what thou hast done
in their time of old.
2 How thou hast driven out the heathen
with thy hand, and planted them in ; how
thou hast destroyed the nations, and cast them
out. 3 For they gat not the land in possession
through their own sword, neither was it their
own arm that helped them ;
4 But thy right hand, and thine arm, and
prince, of all who suffer for truth and righteousness'
sake, or who groan under the tyranny of their spiritual
enemies, the world, the flesh, and the devil.
Bp. Horne.
(59.) There is no certainty, either concerning the au
thor, or the particular occasion of this Psalm. It was
evidently composed with respect to the calamitous con
dition of the church and people of Israel-, whom it sup-
poseth to be in a state of captivity and persecution. But
whether it was made by David, who foresaw and fore
told by the Spirit of God their future captivity, and
formed this for their use in that estate ; or by some
other holy man of God, when they were actually in this
condition ; is not determined, nor necessary to knoAV
for the understanding of it. Poole.
In this Psalm we hear the voice of the Church, un
der persecution ; 1 — 4, recounting the mercies of God
vouchsafed to his servants of old time ; 5 — 9, declaring
her confidence, that she shall experience the same ih her
present distress, and shall at length overcome through
the power of her Redeemer; for that, notwithstanding
her seeming desertion and manifold sufferings, 10 — 17,
there is still a faithful remnant, 18 — 22, of those who
have not bowed the knee to Baal, and who cease not,
23 — 26, to cry unto God for mercy and deliverance.
Bp. Horne.
(60.) The works wrought of old, by the arm of Je
hovah, for the salvation of his people, are recorded by
the Spirit in the Scriptures of truth, that " through pa-

Day 9.
the light of thy countenance; because thou
hadst a favour unto them.
5 Thou art my King, 0 God ; send help
unto Jacob.
6 Through thee will we overthrow our en
emies, and in thy name will we tread them
under that rise up against us.
7 For I will not trust in my bow ; it is not
my sword that shall help me.
8 But it is thou that savest us from our ene
mies, and puttest them to confusion that hate
us. 9 We make Our boast of God all day long,
and will praise thy name for ever.
10 But now thou art far off, (61.) and put-
test us to confusion ; and goest not forth with
our armies.
1 1 Thou makest us to turn our backs upon
our enemies, so that they which hate us spoil
our goods.
12 Thou lettest us be eaten up like sheep,
and hast scattered us among the heathen.
13 Thou sellest thy people for nought, and
takest no money for them.
14 Thou makest us to be rebuked of our
neighbours, to be laughed to scorn, and had in
derision of them that are round about us.

THE PSALTER. 483
15 Thou makest us to be a by-word among
the heathen, and that the people shake their
heads at us.
16 My confusion is daily before me, (62.)
and the shame of my face hath covered me ;
17 For the voice of the slanderer and blas
phemer, for the enemy and avenger.
18 And though all this be come upon us,
yet do we not forget thee, nor behave ourselves
frowardly in thy covenant. (63.)
19 Our heart is not turned back, neither
our steps gone out of thy way ;
20 No, not when thou hast smitten us into
the place of dragons, and covered us with the
shadow of death.
21 If we have forgotten the name of our
God, and holden up our hands to any strange
god, shall not God search it out ? for he know
eth the very secrets of the heart.
22 For thy sake also are wre killed all the
day long, and are counted as sheep appointed
to be slain.
23 Up, Lord, why sleepest thou ? (64.)
awake, and be not absent from us for ever.
24 Wherefore hidest thou thy face, and for-
gettest our misery and trouble ?
25 For our soul is brought low, (65.) even

tience and comfort of those Scriptures," as the apostle
expresses it, the afflicted church and people of God,
whensoever oppressed and afflicted, in any age or coun
try, " may have hope," that the same God will exert
the same power in their behalf. And great is the light,
great is the consolation, which the sacred history, when
thus applied, will always afford to the troubled mind.
Bp. Horne.
(61.) The Church haA'ing declared her confidence,
founded on the former mercies of God vouchsafed unto
her, proceedeth now to describe her pitiable state under
persecution, when the protection of the Almighty seem
ed, for a season, to be withdrawn, so that she was no
longer able to stand before her enemies.
Bp. Horne.
(62.) A Church, as a collective body, may speak in
the singular or plural number, "I," or "we," indiffer
ently. Bp. Horsley.
(63.) It is certain that God is provoked, by the sins
of a Church, to let loose the fury of the oppressor up
on her. This is acknowledged by Daniel in his prayer;
(chap, ix :) by the three children in the furnace; (Song,
ver. 5, 6 :) bytheMaccabean martyrs, suffering under
Antiochus; (2 Mace. vii. 18:) and by Cyprian, and
others,- in the primitive times. It is not less certain,
that no mere man can say, he is free from transgress
ion. The verses, now under consideration, are not,
therefore, spoken by the whole church, but by the faith

ful remnant; nor do they imply an exemption from all
sin, but a steadfast perseverance in the profession of
God's true religion, from which it is the aim of perse
cution to seduce, or to force them. The malice of the
tormentors is here compared to the venom of "serpents :"
and the state of a suffering church, to the gloom of
" death" itself. Happy the soul, that, in the extrem
ity of affliction, can, with humble confidence, thus
make her appeal to God, as having held fast her integ
rity against all the efforts made to wrest it from her,
and not having suffered the blasts of adverse fortune,
by wearing out patience, to part her from the anchor
of faith. Bp. Horne.
(64.) There is a time, when the triumphs of the ad
versary, and the afflictions of the Church, tempt men
to think, that the eye of Providence is closed, or turned
away, and that the Almighty hath ceased to remember
their sad estate. But the truth is, that God only giv
eth his people an opportunity of feeling their OAvn in
sufficiency ; and waiteth till, by fervent and importu
nate prayer, they solicit his help. Bp. Horne.
(65.) They who are not brought into this state of hu
miliation by outward sufferings, should bring themselves
into it by inward mortification and self-denial, by con
trition and abasement, if they would put up such pray
ers, as the Majesty of heaven will deign to accept, and
answer; if they would repeat with our Church, in the
spirit ofthe Litany, the concluding verse of this Psalm,
69

484 THE PSALTER.
unto the dust ; our belly cleaveth unto the
ground. 26 Arise, and help us, and deliver us, for
thy mercies' sake. Eructavit cor meum.

Psalm 45. (66.)
MY heart is inditing (67.) of a good matter;
I speak of the things which I have made unto
the King.
2 My tongue is the pen of a ready writer.
3 Thou art fairer than the children of men ;
full of grace are thy lips, because God hath
blessed thee for ever. (68.)
" Arise for our help, and redeem us, for thy mercies'
sake." Bp. Horne.
(66.) The subject matter of this Psalm is, by the con
sent of both JeAvish and Christian, ancient and modern,
interpreters, agreed to be the Messiah and his marriage
with the Church of God : of which it treats, either re
motely, under the type of Solomon and his marriage
with Pharaoh's daughter, of which it is to be primarily
and literally understood, and then mediately and ulti
mately of Christ : or rather immediately and directly,
although the words be so ordered, that they carry a man
ifest allusion either to that or some other royal mar
riage. Poole.
The truth is, many of the expressions in it are so mag
nificent, that they can be, but in a very poor and low
sense, applied to Solomon and his bride : and some of
them scarce at all. And it is so apparent, that no Christ
ian can deny it, that the mind ofthe prophet, while he
was writing some part of this Psalm, was carried quite
beyond King Solomon, to the great King, the Lord
Christ : or at least he Avas guided to use words so high,
that they proved too big for Solomon : and Ave must
say, as our Saviour doth in another case, "Behold, a
greater than Solomon is here." Bp. Patrick.
In this Psalm, which is one of those appointed to be
used on Christmas-day, the prophet, after, 1 — 2 propo
sing his subject, proceeds to celebrate King Messiah,
3, for his spiritual beauty and eloquence; 4, 5, 6, his
power and victories ; 7, his throne and sceptre ; 8, his
righteousness and inauguration ; 9, his royal robes and
glorious palace. 10, The Church is introduced as his
spouse; her appearance and dress are described ; 11,
12, 13, it is foretold, that the nations shall bring their
offerings to her ; 14, 15, 16, her attire, her presentation
to Christ, with her attendant train, and the universal joy
and gladness occasioned by thp solemnization of the
nuptials, are set forth. 17, The prophet predictcth the
fruits of this divine union ; and, 18, the use that should
be made of his sacred epithalamium by the faithful, from
generation to generation. Bp. Horne.
(67.) "The Spirit ofthe Lord," saith David else
where, (2 Sam. xxiii. 2,) "spake by mc, and his word
was in my tongue." In like manner, we are to con
ceive the prophet here to be full of the divine Spirit,
which inspired him with " the good word," or the glad
tidings of salvation. The sacred fire, inclosed in his

Day 9.
4 Gird thee with thy sword (69.) upon thy
thigh, O thou most mighty, according to thy
worship and renown.
5 Good luck have thou with thine honour :
ride on, because of the word of truth, of
meekness and righteousness, and thy right hand
shall teach thee terrible things.
6 Thy arrows are very sharp, and the peo
ple shall be subdued unto thee, even in the
midst among the King's enemies.
7 Thy seat, O God, (70.) endureth for ever;
the sceptre of thy kingdom is a right sceptre.
8 Thou hast loved righteousness, and hated
heart, expanded itself within, till at length it brake
forth with impetuosity, to enlighten and to revive man
kind with this glorious prediction" touching the King,"
Messiah, and this was uttered by his tongue, under
the guidance of the Spirit, as, in writing, the pen is di
rected by the hand that holds it. Bp. Horne.
(68.) After a short introduction, the prophet stays
not to enter regularly upon the subject, in the formal
way of narration ; but, as if he saw the divine Person,
whom he was about to celebrate, standing before him,
he breaks out in ecstatick admiration of the second
Adam, so different from all the descendants of the first !
compounded of a soul far above all created spirits, and
a body pure and perfect, and now brighter than the me
ridian sun; being imested with the unutterable efful
gence of the Divine Nature. Next to the spiritual
beauty of Messiah, the prophet is astonished (as those
Avho heard him speak, in the days of his flesh, after
wards were) at " the gracious words which proceeded
out of his mouth," (Luke iv. 22;) through the "grace
poured into his lips." Such honey and milk were un
der his tongue, so delightful and salutary was his doc
trine, that even his enemies found themselves obliged
to confess, " never man spake like this man." John
vii. 46. His word instructed the ignorant, resolved
the doubtful, comforted the mourners, reclaimed the
wicked, silenced his adversaries, healed diseases, con
trolled the elements, and raised the dead. Therefore
hath the Father loved, and exalted, and blessed him, for
evermore. Bp. Horne.
(69.) The prophet, having described the beauty and
the eloquence of the King, proceedeth now to set forth
his power, and to arm him, as a warrior, for the battle.
The " sword" of Messiah is his Avord, which, in the
language of St. Paul, is said to be " quick, and power
ful, and sharper than any two-edged sword ;" and is
represented by St. John, as "a sharp two-edged
sword," coming out of the mouth of Christ. Heb. iv.
12; Rev. i. 16. With this Aveapon he prevailed, and
thereby made his " glory and majesty" to be known
throughout the world. Bp. Horne.
(70.) The battle being fought, and the victory gained,
we are called to the consideration of the " throne" and
" sceptre" of King Messiah, whom the prophet ad-
dresseth as God. His throne is distinguished from the
thrones of this world, by its endless duration ; his

Day 9.
iniquity ; wherefore God, even thy God, hath
anointed thee with the oil of gladness above
thy fellows.
9 All thy garments smell of myrrh, aloes,
and cassia ; out of the ivory palaces, whereby
they have made thee glad.
10 Kings' daughters (71.) were among thy
honourable women ; upon thy right hand did
stand the queen in a vesture of gold, wrought
about with divers colours.
1 1 Hearken, O daughter, and consider ; in
cline thine ear ; forget also thine own people ;
and thy father's house.
12 So shall the King have pleasure in thy
beauty ; for he is thy Lord God, and worship
thou him.
13 And the daughter of Tyre shall be there
with a gift ; like as the rich also among the
people shall make their supplication before
thee. (72.)
sceptre, from the sceptres of earthly potentates, by the
unerring rectitude of its administration.
Bp. Horne.
It is very evident, that this verse is applicable to no
throne and to no sceptre, but the throne and sceptre of
Messiah ; nor can any other king be addressed by the
title of God. Therefore the whole Psalm belongs to
him. See Heb. i. 8. Bp. Horsley.
(71.) Such being the divine beauty, and heavenly
glory, of the blessed Person, whose nuptials the prophet
is now proceeding to describe, it is no wonder that,
upon hearing of his fame, innumerable converts, for
saking the vanities even of courts and kingdoms, should
follow him, ambitious to have the honour of composing
his train ; which in reality was the case, upon the pub
lication of the Gospel. And, lo, at " the right hand"
of the King, followed by this magnificent procession,
appears the Church, the spouse of the Lamb, arrayed
in the garments of righteousness and salvation, fitly
compared, for their inestimabie value, and radiant
brightness, to the "gold of Ophir." Bp. Horne.
(72.) The accession of the Gentiles, with their offer
ings and donations, to the Church, is here predicted un
der the name of " Tyre," a city in the neighbourhood
of Palestine, formerly the glory of the nations, and
mart of the Avorld. See Isa. Iv. and Rev. xxi.
Bp. Horne.
(73.) The Church, in different respects, is sometimes
called the spouse, sometimes the sister, and often, as
here, the " daughter," of the heavenly King ; the con
nexion, formed between them, uniting in itself every
relation, and every affection. Her beauty, so greatly
desired and delighted in by Messiah, is spiritual ; it is
the beauty of holiness; and her clothing is "the right
eousness of saints." 1 Pet. iii. 3 ; Rev. xix. 8.
Bp. Horne.
(74.) The different graces of the faithful, all Avrought

THE PSALTER. 485
1 4 The King's daughter is all glorious with
in ; her clothing is of wrought gold. (73.)
1 5 She shall be brought unto the King, (74.)
in raiment of needle- work ; the virgins that
be her fellows shall bear her company, and
shall be brought unto thee.
16 With joy and gladness shall they be
brought, and shall enter into the King's palace.
17 Instead of thy fathers (75.) thou shalt
have children, whom thou mayest make prin
ces in all lands.
18 I will remember thy name from (76.)
one generation to another ; therefore shall the
people give thanks unto thee, world without
end.

Psalm 46. (77.) Deus noster refugium.
GOD is our hope and strength, a very pres
ent help in trouble.
2 Therefore will we not fear, though the
in them by the same spirit, compose that divine " em
broidery" which adorns the wedding-garment of the
Church, who is therein presented to the King, attended
by her bride-maids, after the nuptial manner. These
are either the single churches, or holy souls, that ac
cede to and accompany the spouse ; unless we suppose,
as some do, that the bride is the Israelitish church, and
tken the attendants will represent the Gentiles.
Bp. Horne.
(75.) In this verse the prophet foretelleth the fruit
that should spring from the glorious nuptials which he
hath been celebrating. He assureth the spouse, that
instead of her earthly kindred, whether Jewish or Pa
gan, which she was to leave for Christ, should arise an
illustrious and royal progeny of believers, out of whom
were to be chosen Christian kings to govern the world,
and Christian bishops to preside in the Church. The
expression, " whom thou mayest make princes*" may
answer to that in the Revelation, ch. i. ver. 6. " And
hath made us kings and priests unto God and his Fa
ther." Bp.'Horne.
(76.) By inditing this divine marriage-song, ap
pointed to be sung in the congregation of the faithful,
from age to age, the Psalmist hath been, as he foresaw
he should be, thc blessed means of celebrating his Re
deemer's name, and inciting the nations of the world
to do likcAvise ; nor will he cease to be so, while the
xlvth Psalm continues to be sung in the Church upon
earth ; that is, while there remaineth a church upon
earth to sing in. And Ave, who noAV do sing it, are
witnesses of these things. Bp. Horne.
(77.) The Church, in time of trouble, declares, 1,
her trust and confidence in God, and doubts not, 2, 3,
of being preserved safe, by means of this anchor, in
the most stormy seasons ; even then, 4, 5, enjoying the
comforts of the Spirit, and the presence of Christ in
the midst of her. She describes, 6, and 7, exults in.

486 THE PSALTER.
earth be moved, and though the hills be car
ried into the midst of the sea. (78.)
3 Though the waters thereof rage and swell,
and though the mountains shake at the tempest
of the same.
4 The rivers of the flood thereof shall make
glad the city of God ; the holy place of the
tabernacle of the Most Highest.
5 God is in the midst of her, therefore shall
she not be removed ; God shall help her, and
that right early.
6 The heathen make much ado, and the
kingdoms are moved ; but God hath showed
his voice, and the earth shall melt away.
7 The Lord of hosts is with us ; the God
of Jacob is our refuge.
8 O come hither, and behold the works of
the Lord, what destruction he hath brought
upon the earth.
9 He maketh wars to cease in all the world ;
he breaketh the bow, and knappeth the. spear
in sunder, and burnetii the chariots in the fire.
1 0 Be still then, and know that I am God :
the power and might of her victorious Lord ; 8, 9,
calling the A\rorld to view and consider his wonderful
Avorks. 10, He himself is introduced, as speaking the
nations into peace and obedience. She concludes Avith
a repetition of ver. 7, in the Avay of chorus.
Bp. Horne.
(78.) The Church declares her full and firm confi
dence in God, as her refuge and strength, amidst all
the tumults and confusions of the world, the raging of
nations, and the fall of empires. Nay, at that last
great and terrible day, when sea and land are to be
confounded, and every mountain and hill removed for
ever; when there is to be "distress of nations, with
perplexity, the sea and the waves roaring ;" even then
the righteous shall have no cause to " fear," but rather
to "lift up their heads" with joy and triumph, because
then it is, that their " redemption draweth nigh." Let
us set that day before us, and try ourselves by that
test. Bp. Horne.
(79.) In this verse there is a change of person, and
Jehovah himself is introduced, as commanding the
world to cease its opposition, to own his power, and to
acknowledge his sovereignty over all the kingdoms of
the nations. Let our rebellious passions hear this di
vine edict, tremble, and obey. Bp. Horne.
(80.) To " the Lord of hosts" all creatures in heaven
and earth are subject : in " the God of Jacob" the
Church acknowledges thc Saviour of his chosen. If
this person be Immantjel, God with us, of whom can
we be afraid ? Bp. Home.
(81.) In this Psalm, appointed by the Church to be
used on Ascension-day, the prophet, t, calls the na
tions to celebrate so glorious a festival ; and that, on ac-

Day 9.
I will be exalted among the heathen, and I will
be exalted in the earth. (79.)
1 1 The Lord of hosts is with us ; (80.) the
God of Jacob is our refuge.
EVENING PRAYER.
Psalm 47. (81.) Omnes gentes, plaudite.
O CLAP your hands together, (82.) all ye
people : O sing unto God with the voice of
melody. 2 For the Lord is high, and to be feared ;
he is the great King upon all the earth.
3 He shall subdue the people under us, and
the nations under our feet.
4 He shall choose out an heritage for us,
even the worship of Jacob, whom he loved.
5 God is gone up (83.) with a merry noise,
and the Lord with the sound of the trump.
6 O sing praises, sing praises unto our God;
O sing praises, sing praises unto our King.
7 For God is the King of all the earth :
sing ye praises with understanding.
count, 2, of Christ's power, and the mightiness of his
kingdom; 3, of his victories and triumphs, through
the Gospel ; 4, of the inheritance prepared for his cho
sen, in the heavenly Canaan, by his own ascension
thither ; Avhich, 5, is described under images borrowed
from the ascent of the ark into the holy city and tem
ple ; an occasion on which the Psalm was probably
composed. 6, 7, He again and again exhorts all peo
ple to sing the praises of their God and King, and to
sing with the understanding, as well as with thc voice.
8, 9, The Psalm concludes with predicting the estab
lishment of Christ's kingdom, and the conversion of
the Gentile kings and nations to the faith.
Bp. Horne.
There is no doubt but that this Psalm was composed
on some occasion of the ark being removed to its pro
per resting place, either by David, 2 Sam. vi. 5, and
14, 15; or by Solomon, 2 Chron. v. 2, 12, 13. And
the ark being a figure of Christ, as its dAvelling place
was of the heavens, the removal of it may be looked upon
as a figureof Christ's ascension to the holy place, where
he is now at God's right hand in the heavens. And with
relation to this alone the ancient fathers expound the
Psalm. Bp. Patrick.
(82.) The prophet invites all nations to celebrate the
festival of Messiah's exaltation, because all nations had
a share in the benefits and blessings of that glorious
day. God is to be Avorshipped with bodily, as well as
spiritual worship : every "hand" should be lifted up
to him who formed it, and every " mouth" should
praise him Avho giveth breath for that purpose.
Bp. Horne.
(83.) Literally, if applied to the ark, as Bishop Patrick

Day 9. THE PSALTER
8 God reigneth over the heathen ; God sit
teth upon his holy seat.
9 The princes of the people (84.) are join
ed unto the people of the God of Abraham ;
for God, which is very high exalted, doth de
fend the earth as it were with a shield.

487

Psalm 48. (85.) Magnus Dominus.
GREAT is the Lord, and highly to be
praised in the city of our God, even upon his
holy hill.
2 The hill of Sion is a fair place, (86.) and
paraphrases the verse, " God is gone up, by the special
token of his presence, into that holy place, with shouts
of joy and praise ; thc Lord is gone up in a triumphant
pomp, with the sound of the trumpet, and all other in
struments of musick." See 2 Sam. vi. 5. 15 ; 2 Chron.
v. 2. 12, &c. Psal. cxxxii. 8, 9. But spiritually, as
applied now by the Christian Church to the ascension
of Christ into heaven, prefigured by that of the ark in
to the temple ; God incarnate is gone up into that holy
place, not made Avith hands ; the everlasting doors of
heaven are opened, for the King of glory to enter, and
repossess his ancient throne ; there he is received by
the united acclamations of the celestial armies, by that
" shout," that voice of the archangel, and that
" trump of God," which are to sound again, in the day
when he shall " so come, in like manner, as he Avent in
to heaven." Bp. Horne.
(84.) That is, the chiefs of the heathen nations shall
be joined with the Jews, so as to partake of the privi
leges and blessings, granted by God to Abraham.Dr. Nicholls.
This verse plainly describeth the kings of the Gen
tiles as acceding to the Church ; as becoming, with their
subjects, through faith, " The people ofthe God of Abra
ham," and a part of the sacred peculium ; as submit
ting to God in Christ that power with wliich they were
invested, as " shields of the earth," or protectors of
their several kingdoms ; and as bowing their sceptres
to the cross of Jesus. The sense of the verse, express
ed in New Testament language, AA'ould be, "the king
doms of this world are become the kingdoms of our
Lord and his Christ, and he shall reign foreArer and
ever." So let every nation be converted unto thee, 0
Lord ! and every king become thy son and servant ;
until all the world shall worship thee, sing of thee, and
praise thy name. Bp. Horne.
(85.) This is a hymn in honour of Jerusalem, as par
ticularly chosen for the place of God's worship, and so
defended by his more immediate care from all hostilities
of invading enemies : a cheerful form of singing lauds
to God, particularly for that mercy of permitting men
to meet in his solemn service, and so, in the mystical
sense, an acknowledgment of his glorious mercies af
forded to the Church of Christians under the Gospel.
It seems to have been composed after some signal defeat
of an invading army. Dr. Hammond.
This Psalm is one of those which by our Church are

the joy of the whole earth ; upon the north
side lieth the city of the great King : God is
well known in her palaces as a sure refuge.
3 For lo, the kings of the earth are gather
ed, (87.) and gone by together.
4 They marvelled to see such things ; they
were astonished, and suddenly cast down.
5 Fear came there upon them ; and sorrow,
as upon a woman in her travail.
6 Thou shalt break the ships (88.) of the
sea through the east wind.
7 Like as we have heard, (89.) so have
appointed to be used on Whitsunday, because under im
ages taken from the earthly city Jerusalem, neAvly res
cued from her enemies by him who resided in the mate
rial temple on mount Zion, are celebrated, 1, 2, the glo
ry, the beauty, and the strength ofthe church Christian,
that city and templeof Messiah ; who, 3 — 6, is describ
ed as breaking in pieces, and bringing to nothing, the
opposition formed against her by the heathen kings and
emperors ; on which account, 7 — 10, she expresseth
her gratitude and joy ; 1 1 — 13, exhorting her people to
contemplate, and transmit to posterity, an account of
those Avonderful works of God, the establishment and
preservation of his Church in the world ; for which she
wishes all generations, after her example, to adore and
praise his holy name, for ever and ever. Bp. Horne.
(86.) How fair and beautiful is the holy and heaven
ly Zion, or the Christian church ; Iioav truly is she
" the joy of the whole earth," by the glad tidings which
her ministers continually publish ; how properly is this
Jerusalem styled "the city of the great King !"
Bp. Horne.
(87.) Never were the power and malice of earthly
princes more violently bent to hinder the building of
Jerusalem, or to puli down Avhat was already built,
than they were to prevent the edification of the Church,
and to root up its foundations. But the event, with re
gard to the latter, was the same wliich had often hap
pened in the case ofthe former. Bp. Horne.
(88.) In the foregoing verse the consternation amongst
the enemies of the Church was compared to the horrors
of a travailing woman : here it is likened to the appre
hensions of despairing mariners. Nor indeed can any
thing in nature more fitly represent the overthrow of
heathenism by the spirit of the Gospel, than the wreck
of a fleet of ships in a storm at sea. Botli are effected
by the mighty power of God. Illustrations of this
kind are sometimes introduced by the sacred writers
with the mark of comparison : and frequently, as here,
without it. Bp. Horne.
(89.) The Church heard, by the prophets, ofthe future
birth, life, death, resurrection, and ascension, of Mess
iah : ofthe effusion of the Spirit, and her own enlarge
ment, establishment, and preservation, in the Gentile
world. These predictions, which she had so often
" heard," she hath " seen" accomplished, even unto this
day; and therefore doubts not of God's continuing his
favour and protection to the end of time. Bp. Horne.

488 THE PSALTER
we seen in the city of the Lord of hosts, in the
city of our God ; God upholdeth the same for
ever. 8 We wait for thy loving kindness, O God,
in the midst of thy temple.
9 0 God, according to thy name, so is thy
praise unto the world's end ; thy right hand is
full of righteousness.
10 Let the mount Sion rejoice, (90.) and
the daughter of Judah be glad, because of thy
judgments. 11 Walk about Sion, (91.) and go round
about her ; and tell the towers thereof.
12 Mark well her bulwarks, set up her
houses, that ye may tell them that come after.
13 For this God is our God for ever and
ever : He shall be our guide unto death. (92.)
Psalm 49. (93.) Audit e hsec, omnes.
O HEAR ye this, all ye people ; (94.) pon
der it with your ears, all ye that dwell in the
world ;
(90.) The Church and all her children are exhorted
to rejoice, with joy unspeakable and full of glory, on
account ofthe manifestation of divine power, on her be
half, against her enemies. Thus, at the fall ofthe mys
tic Babylon, it is said, " Rejoice over her, thou heaven,
and ye holy apostles and prophets, for God hath aven
ged you on her." Rev. xviii. 20. Bp. Horne.
(91.) Look well, 0 ye beholders, upon the many and
goodly towers of Jerusalem, upon her strong founda
tions, upon her fair palaces : and, as thereby you shall
be excited to praise God for the deliverance of so noble
and beautiful a pile, so take occasion thereby to think
of the splendour and glory of that heavenly Jerusalem
which is above. Bp. Hall.
(92.) Let the world worship whom or what it will,
we worship none other but him, who by his Spirit
founded, and by his poAver preserveth, the Church ;
who by that Spirit " guideth" us through life, and by
that power will enable us to overcome "death ;" that
so we may rejoice and triumph for evermore, as citi
zens of the city of God, and subjects of the King of
glory. Bp. Horne.
(93.) The author of this Psalm is not known, nor
the particular occasion of it. It seems to have been
penned, like the 39th and 73d, on the contemplation of
the afflictions of some pious but poor people, and of the
prosperity and glory of ungodly men. The design is to
justify God's providence in this dark dispensation ; and
to shew, that, all things being considered, good men
have no cause for immoderate dejection of spirit, nor
wicked men for glorying in their prosperity.
Bp. Patrick, Poole.
The prophet, after a solemn introduction, l — 4, in
which the whole world is called upon, to hear a lesson
of divine wisdom, 5, proposes the subject in a question,

Day 9.
2 High and low, rich and poor, one with
another. 3 My mouth shall speak of wisdom, and my
heart shall muse of understanding.
4 I will incline mine ear (95.) to the para
ble, and show my dark speech upon the harp.
5 Wherefore should I fear in the days of
wickedness, and when the wickedness of my
heels compasseth me round about ?
6 There be some that put their trust in
their goods, and boast themselves in the multi
tude of their riches ;
7 But no man may deliver his brother, nor
make agreement unto God for him :
8 For it cost more to redeem their souls ;
so that he must let that alone for ever ;
9 Yea, though he live long, and see not the
grave. 10 For he seeth that wise men (96.) also
die and perish together, as well as the ignorant
and foolish, and leave their riches for other.
1 1 And yet they think that their houses
implying tbe great folly of yielding to the temptation
of fear, in the time of affliction and persecution, when
the rich and the powerful are in arms against the inno
cent and righteous sufferer; inasmuch as, 6 — 9, no
man, by his riches or power, can redeem his brother,
or himself, in the evil day ; but, 10, wise and foolish
die, and leave their estates to others; and, 11 — 14,
notwithstanding all their care and pains, are soon for
gotten, while they are detained, by death, in the grave
till they rise to judgment and condemnation. On the
other hand, the prophet, in the person of Messiah, 15,
declares his faith in a joyful resurrection to life and
glory, through the power of Jehovah; and, 16 — 20,
exhorts believers, neither to fear nor envy the man of
the world, considering what his latter end is to be.
Bp. Horne.
(94.) This Psalm opens with great dignity, and the
prophet speaks "as one having authority." He de
mands an audience, like that which is to be assembled
at the last day ; having something to deliver, Avhich is
universally important and interesting ; something
which concerns every age, and condition, and nation,
under heaven. Bp. Horne.
(95.) In the promulgation of Avisdom and understand
ing to the Avorld, the prophet, as the faithful scribe of
the Spirit, was to speak only what he should hear, by
" inclining his ear" to his divine Teacher ; he was to
speak in the way of "parable," or proverb, or problem,
that is, in such a way, as should require study and
diligence, to unfold and explain : in such a way, as
the Avorld is not inclined to understand, or listen to ;
as our Lord delivered his doctrines when on earth.
And, that melody might serve as a vehicle for instruc
tion, this important lesson Avas to be set to musick,
and played upon the harp. Bp. Horne.

Day 10.

THE PSALTER.

489

shall continue for ever, and that their dwell
ing places shall endure from one generation to
another ; and call the lands after their own
names. 12 Nevertheless, man will not abide in
honour, seeing he may be compared unto the
beasts that perish; (97.) this is the way of
them. 13 This is their foolishness, and their pos
terity praise their saying.
14 They lie in the hell like sheep ; (98.)
death gnaweth upon them, and the righteous
shall have dominion over them in the morning :
their beauty shall consume in the sepulchre out
of their dwelling.
15 But God hath delivered my soul from
the place of hell ; for he shall receive me. (99.)
1 6 Be not thou afraid, though one be made
rich, or if the glory of his house be increased ;
17 For he shall carry nothing away with
(96.) The inability of man to save his brother or him
self from death is evinced by daily experience, which
sheweth us, that the penalty due to sin is continually
levied upon all : wisdom and folly go down into the
dust together ; " and then, whose shall those things
be, which have been provided ?" Luke xii. 20. Their
possessions come into thc hands of others, perhaps of
those for whom they never intended them, and who
have neither inclination nor ability to do the dead man
any service. Bp. Horne.
(97.) That is, which are utterly lost and extinct.
So he is in reference to all his wealth and honour, of
which the Psalmist here speaks. Poole.
(98.) The high and mighty ones of the earth, Avho
cause the people to fear, and nations to tremble around
them, must one day crowd the grave ; in multitude
and impotence, though not in innocence, resembling
sheep, driven and confined by the butcher, in his house
of slaughter. There death, that ravening wolf, shall
feed sweetly on them, and devour his long-expected
prey, in silence and darkness, until the glorious morn
ing of the resurrection dawn ; when the once oppressed
and afflicted righteous, risen from the dead, and sit
ting, Avith their Lord, in judgment, shall have the do
minion over their cruel and insulting enemies ; whose
faded beauty, withered strength, and departed glory,
shall display to men and angels the vanity of that con
fidence which is not placed in God. Bp. Horne.
(99.) The righteous, as well as the wicked, descend
into the grave : to the bodies of the former it is a rest
ing place, as the prison was to St. Peter, till the an
gel of the Lord shall awaken them, and call them forth ;
while to the latter it is a condemned hold, from which,
at the appointed day, they are to be dragged to execu
tion. The prophet here expresseth a full and firm faith
in the resurrection ; and may be conceived as speaking
in the person of him, who was first redeemed from the

him when he dieth, neither shall his pomp
follow him.
18 For while he lived, he counted himself
an happy man; and so long as thou dost well
unto thyself, men will speak good of thee.
1 9 He shall follow the generation of his
fathers, and shall never see light. (1.)
20 Man being in honour (2.) hath no un
derstanding, but is compared unto the beasts
that perish.
The Tenth Day.
MORNING PRAYER.
Psalm 50. (3.) Deus deorum.
THE Lord, even the most mighty God, (4.)
hath spoken, and called the world, from the
rising up of the sun unto the going down
thereof.
grave, and accepted by the Father ; who did not " de
spond in the days of evil, and when the wickedness of
his supplanters compassed him about :" as foreseeing
their speedy destruction, and his own approaching re
surrection and exaltation. And, therefore, he thus ex
horts each disciple of his in the subsequent verses of
our Psalm. Bp. Horne.
(1.) They, who follow their fathers in sin, must fol
low them likewise into the torments of that sad place,
Avhere darkness has fixed its everlasting abode, for the
reception of those that ever loved and embraced it ; and
where the light of life and salvation no longer visits
those, who always hated, and rejected it. Bp. Horne.
(2.) That is, The man, who lives in outward honour,
and yet wants true wisdom and understanding, to know
God and himself, lives as a beast, and dies as a beast,
brutishly. Bp. Hall. The sum of the whole matter is,
that it can profit a man nothing to gain the whole world ;
to become possessed of all its wealth, and all its pow
er ; if, after all, he lose his OAvn soul, and be cast aAvay,
for want of that holy and heavenly wisdom which dis
tinguishes him from the brutes, and sets him above
them, in his life, and at his death. Bp. Horne.
(3.) This Psalm is a solemn magnifying of God's pow
er and majesty, and a description of the calling of the
Gentiles, and of the true evangelical way of worship
ping God. It was composed probably by David, and
appointed to be sung by Asaph, a Levite, appointed by
David to attend the ark, and to praise the Lord God of
Israel. 1 Chron. xvi. 4, 5. Dr. Hammond.
The Psalm presents us with a magnificent descrip
tion, 1, 2, ofthe promulgation of the Gospel, folio wed^
3, 4, by a prediction of the terrible manner of God's
coming to judge his apostate people, Israel : 5, 6, of
the assembly to be present, and his appeal to men and
angels; 7 — 13, the rejection of the legal, and, 14, 15,
the establishment of the Christian worship and services;

490 THE PSALTER.
2 Out of Sion (5.) hath God appeared in
perfect beauty.
3 Our God shall come, (6.) and shall not
keep silence ; there shall go before him a con
suming fire, and a mighty tempest shall be
stirred up round about him.
4 He shall call the heaven from above, and
the earth, that he may judge his people.
5 Gather my saints (7.) together unto me;
those that have made a covenant with me
with sacrifice.
6 And the heavens shall declare his right
eousness ; for God is judge himself.
7 Hear, O my people, and I will speak ; I
myself will testify against thee, O Israel ; for
I am God, even thy God.
8 I will not reprove thee because of thy
sacrifices, or for thy burnt-offerings ; because
they were not alway before me.
9 I will take no bullock out of thine house,
nor he-goat out of thy folds ;
1 0 For all the beasts of the forest are mine,
and so are the cattle upon a thousand hills.
Ill know all the fowls upon the moun
tains, and the wild beasts of the field are in
my sight.

16 — 20, the impenitent Jews are arraigned, and, 21,
threatened ; and, 22, exhorted to consider, to repent ;
and, 23, to embrace the eA'angelical, or spiritual reli
gion. It is to be observed, that in the Psalm, as in our
Lord's discourse on the same subject, the particular
judgment of Jerusalem is a figure and specimen ofthe
last general judgment. Hypocritical and wicked Chris
tians are therefore to apply to themselves what is prima
rily addressed to their elder brethren, the unbelieving
and rebellious sons of faithful and obedient Abraham.
Bp. Horne.
(4.) The summoning of the earth from east to west
can be nothing but the general promulgation of the Gos
pel. Bp. Horsley.
(5.) The law, which Avas given by Moses, proceeded
from Sinai, the mount of fear and horror ; but the word
of grace and truth, which came by Jesus Christ, issued
forth from Sion, thc chosen mountain of beauty and ex
cellency, in Jerusalem. There that glory first arose
and shone, which, like the light of heaven, soon diffused
itself abroad over the face of the whole earth.
Bp. Horne.
(6.) The prophet, having described thc first advent
of Christ, and the promulgation of the Gospel, now
foretelleth his coming to take vengeance on the hypo
critical Jews, as also his advent to judge the world,
prefigured thereby. Upon both those occasions, his
coming was to be with sounds and sights of terror, with
all the marks and tokens of wrath and fiery indignation,
like those displayed on Sinai. Bp. Horne.

Day 10.
12 If I be hungry, I will not tell thee ; for
the whole world is mine, and all that is therein.
13 Thinkest thou that I would eat bull's
flesh, and drink the blood of goats ?
14 Offer unto God thanksgiving, (8.) and
pay thy vows unto the Most Highest,
1 5 And call upon me in the time of trouble ;
so will I hear thee, and thou shalt praise
me. 1 6 But unto the ungodly said God, Why
dost thou preach my laws, and takest my Cove
nant in thy mouth ; (9.)
17 Whereas thou hatest to be reformed,
and hast cast my words behind thee?
1 8 When thou sawest a thief, thou consent-
edst unto him ; and hast been partaker with
the adulterers.
1 9 Thou hast let thy mouth speak wicked
ness, and with thy tongue thou hast set forth
deceit. 20 Thou sattest and spakest against thy
brother ; yea, and hast slandered thine own
mother's son.
21 These things hast thou done, and I held
my tongue, and thou thoughtest wickedly,
that I am even such a one as thyself; but I

(7.) These are the words of God, summoning man
kind to attend the trial, " calling to the heavens from
above, and to the earth, that he may judge his people."
Thus it is said of the Son of man, (Matt. xxiv. 31 ;)
" He shall send his angels with a great sound of a trum
pet, and they shall gather together his elect from the
four winds, from one end of heaven to the other."
Bp. Horne.
(8.) The carnal and bloody sacrifices of the law be
ing abolished by the comingof Messiah, the spiritual
and unbloody oblations of the Gospel succeed in their
stead. These are, the eucharistick sacrifice of praise
and thanksgiving for the mercies of redemption ; that
hearty repentance, that faith unfeigned, and that obedi
ence evangelical, promised and vowed in baptism ; that
perfect trust in God, and resignation to his will, which
our Lord expressed in his prayer, during his suffer
ings, and which we ought to express in our prayers,
Avhen called to suffer with him, if we desire to glorify
God for our deliverance through him, in the day of vis
itation. These are the services enjoined to such JeAvs
as would become Christians, and to such Christians, as
would be Christians in deed and in truth.
Bp. Horne.
(9.) From hence, to the end of the Psalm, Ave have
an expostulation of God with the unbelieving Jew, who
boasted his relation to Abraham, without a spark of
Abraham's faith in his heart ; and gloried in a laAV,
which condemned him as a breaker of its precepts in
every instance. St. Paul's expostulation with the same

Day 10.
will reprove thee, and set before thee the
things that thou hast done.
22 O consider this, ye that forget God, lest
I pluck you away, and there be none to deliver
you. 23 Whoso offereth me thanks (10.) and
praise, he honoureth me ; and to him that or
dereth his conversation right, will I show the
salvation of God.
Psalm 51. (11.) Miserere mei, Deus.
HAVE mercy upon me, O God, after thy
great goodness, (12.) according to the mul
titude of thy mercies do away mine offen
ces. 2 Wash me thoroughly from my wicked
ness ; and cleanse me from my sin ;
3 For I acknowledge my faults, and my sin
is ever before me. (13.)
4 Against thee only have I sinned, and done
this evil in thy sight, that thou mightest be

THE PSALTER. 491
justified in thy saying, and clear when thou
art judged.
5 Behold, I was shapen in wickedness; and
in sin hath my mother conceived me.
6 But lo, thou requirest truth in the inward
parts, and shalt make me to understand wis
dom secretly.
7 Thou shalt purge me with hyssop, (14.)
and I shall be clean ; thou shalt wash me, and
I shall be whiter than snow.
8 Thou shalt make me hear of joy (15.)
and gladness, that the bones which thou hast
broken may rejoice.
9 Turn thy face from my sins, and put out
all my misdeeds.
10 Make me a clean heart, (16.) O God,
and renew a right spirit within me.
11 Cast me not away from thy pres
ence, (17.) and take not thy Holy Spirit from
me. 12 O give me the comfort of thy help

person, (Rom. ii. 17, &c.) is so exact a parallel to this
before us, that one will be the best comment upon the
other. Bp. Home.
(10.) This verse resumes and repeats the conclusion
intended, by the whole Psalm, concerning the Jewish
and the Christian Avorship ; and St. Paul, in the place
above cited, affords us a complete comment upon it :
" He is not a Jew, which is one outAvardly ; nor is that
circumcision, which is outward in the flesh : but he is
a Jew, Avhich is one inwardly ; and circumcision is
that of the heart, in the spirit, and not in the letter,
whose praise is not of men, but of God."
Bp. Horne.
(11.) In this Psalm, composed upon a sad occasion,
but too well known, we have a perfect model of peni
tential devotion. The royal supplicant robed in sack
cloth, and croAvned with ashes, entreats for mercy, 1, 2,
from a consideration of his own misery, and of the di
vine goodness : 3, from that of his confession, 4, of
God's sole right to judge him ; 5, laments the corruption
of his nature ; but, 6, without pleading it as an excuse ;
7, prays for Gospel remission, in legal terms ; 8, for
spiritual joy and comfort; 9, 10, for pardoning and
cleansing grace ; 11, 12, for strength and perseverance,
that he may, 13, instruct and convert others ; 14, 15,
deprecates the vengeance due to blood; 16, 17, be
seeches God to accept an evangelical sacrifice; and 18,
19, concludes with a prayer for the Church.
Bp. Horne.
This is a principal one of those Psalms wliich are
called penitential, and was composed by David after his
notorious guilt in the affair of Bathsheba and Uriah.
It is inserted in the solemn service appropriated to the
first day of Lent. Travell.
(12.) The penitent's first ground for hope of pardon

is his own misery, and the divine mercy which rejoiceth
to relieve that misery. Bp. Horne.
(13.) The penitent's second plea for mercy is, that
he doth not deny, excuse, or palliate his fault, but con
fesses it openly and honestly, with all its aggravations. Bp. Horne.
(14.) He petitioneth, in this verse, for the purifica
tion which cometh from God only, through the one
great propitiatory sacrifice, by the Holy Spirit; and
Avhich was foreshewn, under the law, by the ceremony
of sprinkling the unclean person Avith a bunch of
"hyssop," dipped in the " water of separation." This
rite is described, Numb. xix. and explained, Heb. ix.
13, 14. Bp. Horne.
(15.) Next to the blessing of forgiveness, is to be de
sired that joy and comfort in the conscience which for
giveness only can inspire ; the effect of this, in repair
ing the vigour of the spirit, decayed through sorrow
and anguish, is compared to setting broken bones, and
restoring them again to perfect strength. At the res
urrection of the body, this petition will be granted in a
literal sense, when the "bones," that are mouldered in
to dust, shall " rejoice, and flourish as an herb." Isa.
lxvi. 14. Bp. Horne.
(16.) The purification and renovation of the heart
and spirit of a man is a work, to which that power on
ly is equal, which, in the beginning, created all things,
and, in the end, will create all things new. "A right
spirit is renewed within us," when the affections turn
from the world to God, and charity takes the place of
concupiscence. Bp. Horne.
(17.) The soul, that is truly penitent, dreads nothing
but the thought of being rejected from the " presence,"
and deserted by the " Spirit" of God. This is the
most deplorable and irremediable effect of sin : but it is
70

492 THE PSALTER
again, and stablish me with thy free spir
it. (18.) 13 Then shall I teach thy ways unto the
wicked, and sinners shall be converted unto
thee. 14 Deliver me from blood-guiltiness, O
God, thou that art the God of my health;
and my tongue shall sing of thy righteous
ness. 15 Thou shalt open my lips, O Lord, and
my mouth shall show thy praise.
1 6 For thou desirest no sacrifice, else would
I give it thee ; but thou delightest not in burnt-
offerings. 17 The sacrifice of God is a troubled spirit:
a broken and contrite heart, O God, shalt thou
not despise.
1 8 O be favourable and gracious unto Sion ;
build thou the walls of Jerusalem.
19 Then shalt thou be pleased (19.) with
the sacrifice of righteousness, with the burnt-
offerings and oblations; then shall they offer
young bullocks upon thine altar.

Psalm 52. (20.) Quid gloriaris ?
WHY boastest thou thyself, (21.) thou ty
rant, that thou canst do mischief?
2 Whereas the goodness of God endureth
yet daily.
one, that in general perhaps is the least considered and
regarded of all others. Bp. Horne.
(18.) Namely, the Spirit of God, which might ena
ble him to act as became a prophet and a king, free
from base desires and enslaving lusts. Bp. Horne.
(19.) This had its literal accomplishment, when Je
rusalem was finished ; when the temple was erected on
mount Sion ; and when the Lord graciously vouchsafed
to accept the sacrifices, there offered on his holy altars,
by king Solomon, at the head of his faithful and devout
people. It is spiritually true in the Christian church,
where the substance of all the Mosaick types and
shadows is offered and presented to the Father, by the
Prince of Peace, at the head of the Israel of God.
And it will be eternally verified in the kingdom of
heaven, where the sacrifices of righteousness and love,
of praise and thanksgiving, will never cease to be of
fered to him, that sitteth on the throne, by the church
triumphant in glory. Bp. Horne.
(20.) In the person of Doeg the Edomite, av1io was
the persecutor of David, and the murderer of the
priests, are described, 1 — 5, the enemies of the truth
and the Church in all ages ; whose utter destruction
from the presence of the Lord is foretold, 6, with the
exultation of the righteous over them, 7, 8 ; these last

Day 10.
3 Thy tongue imagineth wickedness, and
with lies thou cuttest like a sharp razor.
4 Thou hast loved unrighteousness more
than goodness, and to talk of lies more than
righteousness. 5 Thou hast loved to speak all words that
may do hurt, O thou false tongue.
6 Therefore shall God destroy thee for
ever ; he shall take thee, and pluck thee out
of thy dwelling, and root thee out of the land
of the living.
7 The righteous also shall see this, and fear,
and shall laugh him to scorn :
8 Lo, this is the man that took not God for
his strength ; but trusted unto the multitude
of his riches, and strengthened himself in his
wickedness. 9 As for me, (22.) I am like a green olive-
tree in the house of God ; my trust is in the
tender mercy of God for ever and ever.
10 I will always give thanks unto thee for
that thou hast done ; and I will hope in thy
name, for thy saints like it well.

EVENING PRAYER.
Psalm 53. (23.) Dixit insipiens.
THE foolish bodv hath said in his heart,
There is no God.
rejoice, 9, in the flourishing state under grace, 10, in
hope of future glory, through faith and patience.
Bp. Horne.
The occasion of this Psalm is to be found in 1 Sam.
xxii, where we read, that Doeg, in order to ingratiate
himself with Saul, discovered to him those Avho were
confederate with David, particularly Ahimelech ; and
afterwards, at the desire of Saul, murdered the priests
of the Lord. Travell.
(21.) "The Psalmist thought it strange," says the
pious and ingenious Norris, " that any man should
value himself for being able to do mischief, when God
esteemed it his glory to do good." In vain did Doeg
the Edomite boast himself, in the mischief he had done,
by massacreing the innocent priests and their families ;
since "the goodness of God," which is "unchangea
ble," had decreed the preservation of David. As vainly
did Herod, the Idumean, or Edomite, glory in the
slaughter of thc Bethlehemitish infants, since heaven
had determined, that the child Jesus should not be one
of the number. A persecution may produce martyrs ;
but the gates of hell are never to prevail' against the
Church. Bp. Horne.
(22.) Thc representative of Messiah pourtrays him
self, as thc reverse of Doeg and the wicked, in terms

Day 10.
2 Corrupt are they, and become abominable
in their wickedness ; there is none that doeth
good. 3 God looked down from heaven upon the
children of men, to see if there were any that
would understand, and seek after God.
4 But they are all gone of the way, they
are altogether become abominable ; there is
also none that doeth good, no not one.
5 Are they not without understanding that
work wickedness, eating up my people as if
they would eat bread ? they have not called
upon God.
6 They were afraid, where no fear was ;
for God hath broken the bones of him that be
sieged thee; thou hast put them to confusion,
because God hath despised them.
7 Oh that the salvation were given unto
Israel out of Sion ! Oh that the Lord would
deliver his people out of captivity !
8 Then should Jacob rejoice, and Israel
should be right glad.
applicable likewise to his great original. He was in
the house of God, they were in the Avorld ; he was as a
fruitful olive tree, they were as barren unprofitable
wood ; he was to be daily more and more strengthened,
established, settled, and increased; they were to be
cast down, broken, swept away, and extirpated ; and
all this, because he had trusted in the mercy of God,
they in the abundance of their riches. We Gentiles
were branches of the " wild olive," but are now grafted
in the good one : Lord, make us to flourish and bear
fruit, in thy immortal " courts," world without end !
Bp. Horne.
(23.) This Psalm is in a manner the same with Psalm
xiv, for the explanation of the whole, therefore, the
reader is referred to the comment on that Psalm.
Bp. Horne.
(24.') David, as it has been supposed, when betray
ed by the Ziphites, and surrounded by Saul, 1, 2, com
mitteth his cause, and preferreth his prayer, to God ;
3, complaineth of his cruel treatment ; 4, 5, expresseth
his assurance of the divine favour, and the destruction
of his enemies : 6, 7, being delivered from his danger,
he blesseth and praiseth God. See the history. 1 Sain.
xxiii. The application to Christ, and to Christians,
is plain and easy ; for which reason, our Church hath
appointed this Psalm to be read on Good Friday.
Bp. Horne.
(25.) The Ziphites, though David's countrymen, ac
ted the part of " strangers," or " aliens," in seeking to
deliver him up to his unjust and cruel enemy. Such a
part did the whole Jewish nation act towards the anoint
ed Prince and Saviour, when they actually delivered
him over to the Roman power. And the Church fre
quently meeteth with such treatment at the hands of her

THE PSALTER. 493
Psalm 54. (24.) Deus, in Nomine.
SAVE me, O God, for thy name's sake, and
avenge me in thy strength.
2 Hear my prayer, O God, and hearken un
to the words of my mouth :
3 For strangers are risen up (25.) against
me ; and tyrants, which have not God before
their eyes, seek after my soul.
4 Behold, God is my helper ; the Lord is
with them that uphold my soul.
5 He shall reward evil unto mine enemies :
destroy thou them in thy truth :
6 An offering of a free heart will I give
thee, (26.) and praise thy name O Lord; be
cause it is so comfortable.
7 For he hath delivered me out of all my
trouble ; and mine eye hath seen his desire up
on mine enemies.

Psalm 55. (27.) Exaudi, Deus.
HEAR my prayer, O God, (28.) and hide
not thyself from my petition.
children, as she had reason to expect only from " stran
gers to the covenant of promise." Something like this
always happens, when men, instead of setting God, set
the world before their eyes. Bp. Horne.
(26.) Saul, under the direction of the Ziphites, having
encompassed David on every side, was suddenly called
off to defend his country from an invasion ofthe Philis
tines; by wliich means David escaped, and "beheld
his enemies" retreating. 1 Sam. xxiii. 27. For this
event he offers the sacrifice of a heart freed from fear,
and praises the name of his great Deliverer. Christ
ians should follow bis example ; they should consider,
how great things God hath done for them, and should
never suffer the voice of praise and thanksgiving to
cease in the church of the redeemed. Bp. Horne.
(27.) David, as it is supposed, when driven out of
Jerusalem by the rebellion of Absalom, and in danger
of being suddenly cut off, 1 — 8, maketh his prayer to
God, and describeth the sorrowful state of his soul ; 9
— 11, entreateth that the iniquitous counsels ofthe reb
els may be divided and confounded ; 12 — 15, upbraideth
Ahithophel, the Judas of those times, with his foul trea
son; 16 — 20, foretelleth the tragical end of faction,
and his own re-establishment through faith in God, not
withstanding, 21 — 25, the base treachery of his favour-
ite son and favourite servant. Bp. Horne.
That Absalom's rebellion gave occasion to this Psalm
may seem not improbable, when we recollect the par
ticulars of that story, as it is related in 2 Sam. xv.
The consternation and distress, expressed in verses 4
— 8, describe the king's state of mind, when he fled
from Jerusalem, and marched weeping up the mount of
Olives. The iniquity cast upon the Psalmist answers
to the complaints, artfully raised against the king by his

494

THE PSALTER

2 Take heed unto me, and hear me, how I
mourn in my prayer, and am vexed.
3 The enemy crieth so, and the ungodly
cometh on so fast ; for they are minded to do
me some mischief, so maliciously are they set
against me.
4 My heart is disquieted within me, and
the fear of death is fallen upon me.
5 Fearfulness and trembling are come up
on me, and an horrible dread hath overwhelm
ed me.
6 And I said, O that I had wings like a
dove ; for then would I flee away, and be at
rest. 7 Lo, then would I get me away far off,
and remain in the wilderness.
8 I would make haste to escape, (29.) be
cause of the stormy wind and tempest.
9 Destroy their tongues, (30.) O Lord, and
divide them ; for I have spied unrighteousness
and strife in the city.
1 0 Day and night they go about within the
walls thereof ; mischief also and sorrow7 are in
the midst of it.

son, of a negligent administration of justice, and to the
reproach of cruelty cast upon him by Shimei. 2 Sam.
xv. 2. 4 ; and xvi. 7, 8. The companion, the guide,
and the familiar friend we find in Ahithophel, the con
fidential counsellor, first of David, and afterwards of
Absalom. The "mouth softer than butter". and the
" words smoother than oil" describe the insiduous
character of Absalom, as it is delineated by the histori
an. 2 Sam. xv. 5. 9. Still the believers, accustomed
to the double edge of the prophetick style, in reading
this Psalm, notwithstanding its agreement Avith the oc
currences of David's life, will be led to think of David's
great descendant, who endured a bitterer agony, and
was the victim of a baser treachery, in the same spot
where David is supposed to have uttered these com
plaints. Bp. Horsley.
(28.) In the person of David, driven from his throne,
and put in fear of his life, by Absalom aud Ahithophel,
we here behold our blessed Redeemer, on the day of his
sufferings, praying earnestly, and repeating his suppli
cations, as in the garden of Gethsemane, at the pros
pect of that sea of sorrow which was then about to over
whelm his agonizing soul. In all our afflictions, he
was afflicted : in his afflictions, let us be so.
Bp. Horne.
(29.) The sentiment is, that he should with more ease
provide a shelter against the storms in the wilderness,
than against the malice of man in the city. Bp. Horsley.
(30.) In these Avords, king David beseecheth God to
divide, confound, and bring to nothing, the counsels of
the iniquitous and rampant faction ; for so, in the histo-

Day 10.
1 1 Wickedness is therein ; deceit and guile
go not out of their streets.
12 For it is not an open enemy (31.) that
hath done me this dishonour ; for then I could
have borne it. :
13 Neither was it mine adversary that did
magnify himself against me ; for then perad-
venture I would have hid myself from him :
14 But it was even thou, my companion,
my guide, and mine own familiar friend.
15 We took sweet counsel together, and
walked in the house of God as friends.
1 6 Let death come hastily upon them, (32.)
and let them go down quick into hell ; for
wickedness is in their dwellings, and among
them. 1 7 As for me, I will call upon God, and the
Lord shall save me,
1 8 In the evening, and morning, and at
noon-day, will I pray, and that instantly ; and
he shall hear my voice.
1 9 It is he that hath delivered my soul in
peace, from the battle that was against me ;
for there were many with me.
ry, avc find him saying, " O Lord, I pray thee, turn the
counsel of Ahithophel into foolishness :" 2 Sam. xv. 31.
The royal prayer wras heard ; the counsel of Ahitho
phel was overthrown by Hushai,. and the disappointed
traitor became his oavii executioner. The treason of
Judas, against the Son of David, brought him likewise
to the same end. Every one, who finds himself tempt
ed to betray the cause of his prince, or his Saviour,
should set these two examples before his eyes.
Bp. Horne.
. (31.) The many aggravating circumstances of Ahitho-
phel's treason against David, and that of Judas against
Christ, arc here strongly marked. The treachery of
pretended friends is generally to the Church, as it was
to her Lord, the beginning of sorrows. Ingratitude,
malice, and falsehood, are ingredients that must ahvays
meet in the composition of a traitor. Bp. Horne.
32.) In these Avords is predicted the tragical fate of
Ahithophel, and those who followed Absalom ; of Judas
and the Jews ; and of all, who shall resemble them in
wickedness. The sudden destruction of Korah, Da-
than, and Abiram, who, for stirring up a rebellion
against Moses and Aaron, " went down alive into the
pit," seems here alluded to, as the grand representation
of the manner in which the bottomless pit shall one day
shut her mouth for ever upon all the impenitent ene
mies of the true King of Israel, and great High-Priest
of our profession. Bp. Home.
(33.) The prophet goes on to describe the perfidy of
traitors, like Ahithophel and Judas. Every wilful and
malicious sinner " puts forth his hand against" the
person who is " at peace with him," " nay, who made

Day 11.
20 Yea, even God that endureth for ever,
shall hear me, and bring them down ; for they
will not turn, nor fear God.
21 He laid his hands upon such (33.)
as be at peace with him, and he brake his cove
nant. 22 The words of his mouth were softer
than butter, having war in his heart ; his words
were smoother than oil, and yet they be very
swords. 23 O cast thy burthen upon the Lord, (34.)
and he shall nourish thee, and shall not suffer
the righteous to fall for ever.
24 And as for them, thou, 0 God, shalt
bring them into the pit of destruction.
25 The blood-thirsfv and deceitful men
shall not live out half their days : nevertheless,
my trust shall be in thee, O Lord.

The Eleventh Day.
MORNING PRAYER.
Psalm 56. (35.) Miserere mei, Deus.
BE merciful unto me, O God, (36.) for man
goeth about to devour me ; he is daily fighting
and troubling me.
2 Mine enemies are daily in hand to swal
low me up ; for they be many that fight against
me, O thou Most Highest.
3 Nevertheless, though I am sometimes
afraid, yet. put I my trust in thee.
his peace" with the Father ; and by so doing, " break
eth the covenant" into which by baptism he was admit
ted. 0 blessed Jesus, how often do we betray thee to
thine enemies, our own lusts, and consider it not.
Bp. Horne.
(34.) The conclusion of the whole matter is, that
amidst all dangers and adversities, whensoever they op
press us, we are to put our full trust and confidence on
ly in his mercy, who delivered David, and the Son of
David, out of all their troubles. He who once bore the
burden of our sorrows, requested of us, that we would
now and ever permit him to bear the burden of our cares ;
that, as he knoweth what is best for us, he may provide
it accordingly. Bp. Horne.
(35.) David in danger with the Philistines, among
whom he was driven, as well as from Saul and his asso
ciates, is supposed to, 1,2, make supplication to God,
in whom, 3, 4, he placeth all his hope and confidence,
5 — 7, of being saved from the wiles and stratagems of
the adversary ; 8, 9, he comforteth himself with the con
sideration that God taketh account of his sufferings, and
will appear ou his behalf; 10, 11, he repeateth the de-

THE PSALTER.

495

4 I will praise God because of his word : I
have put my trust in God, and will not fear
what flesh can do unto me.
5 They daily mistake my words ; all that
they imagine is to do me evil.
6 They hold all together, and keep them
selves close, and mark my steps, when they
lay wait for my soul.
7 Shall they escape for their wickedness ?
thou, O God, in thy displeasure, shalt cast them
down. 8 Thou tellest my wanderings : put my tears
into thy bottle : are not these things noted in
thy book? (37.)
9 Whensoever I call upon thee, then shall
mine enemies be put to flight : this I know ;
for God is on my side.
10 In God's word will I rejoice ; (38.) in
the Lord's word will I comfort me.
1 1 Yea, in God have I put my trust ; I will
not be afraid what man can do unto me.
1 2 Unto thee, O God, will I pay my vows ;
unto thee will I give thanks.
13 For thou hast delivered my soul from
death, and my feet from falling, that I may
walk before God in the light of the living.
Psalm 57. (39.) Miserere mei, Deus.
BE merciful unto me, (40.) O God, be mer
ciful unto me ; for my soul trusteth in thee ;
and under the shadow of thy wings shall be my
refuge, until this tyranny be overpast.
claration of his faith in the divine promises ; and, 12,
13, concludeth with paying his tribute of praise and
thanksgiving. What David was in Philistia, the disci
ples of the Son of David are in the world.
Bp. Horne.
(36.) The same words are applicable to the situation
and circumstances of David, pursued by his enemies ;
of Christ, persecuted by the Jews ; of the Church, afflict
ed in the Avorld ; and of the soul, encompassed by ene
mies, against whom she is forced to wage perpetual war.
Bp. Horne.
(37.) Known unto God are all the afflictions of his
servants, while banished, like David, from their abid
ing city and country, they "Avander" here beloAv, in
the land of their pilgrimage. The " Tears" of penitents
are had in remembrance, and, as so many precious
gems, Avill one day adorn their crowns. How dear,
then, in the sight of God, were the " wanderings" and
the " tears" of the holy Jesus, submitting to perform
penance for those sins Avhich he never committed !
Bp. Horne.
(38.) At the conclusion of this Psalm, and of many

496 THE PSALTER
2 I will call unto the most high God, even
unto the God that shall perform the cause
which I have in hand.
3 He shall send from heaven, and save me
from the reproof of him that would eat me up.
4 God shall send forth his mercy and truth :
my soul is among lions.
5 And I lie even among the children of men,
that are set on fire, whose teeth are spears and
arrows, and their tongue a sharp sword.
6 Set up thyself, O God, above the heavens,
and thy glory above all the earth.
7 They have laid a net for my feet, (41;)
and pressed down my soul ; they have digged
a pit before me, and are fallen into the midst
of it themselves.
8 My heart is fixed, (42.) 0 God, my heart
is fixed ; I will sing, and give praise.
others, the prophet speaketh of his deliverance as actu
ally accomplished ; he acknowledged himself under the
obligation ofthe vows made to God in the night of afflict
ion, wliich he is resolved to pay on the morning of tri
umph and jubilee. 0 come that glorious morning, when
the redeemed shall sing eternal praises to the Lord God
of their salvation, for having " delivered their souls
from death, and their feet from falling, that they may
walk before him, in the light of the living !"
Bp. Horne.
(39.) This Psalm is said to have been composed by
David, on occasion of his escape from Saul, in the cave
at Engedi. See 1 Sam. xxiv. 3. And the Church, by
her appointment of it as one of the proper Psalms for
Easter-day, hath instructed us to transfer the ideas to
the resurrection of Christ from the grave. The Psalm
containeth, 1 — 4, an act of faith in the promises; 5, a
description of grievous sufferings ; 6, a prayer for the
exaltation of God's glory, which is repeated again at
the conclusion ; 7, a prediction of judgment on the ad
versary; 8 — 11, a strain of the highest exultation and
jubilee. Bp. Horne.
The composition of this Psalm is remarkably elegant.
It begins in a plaintive strain, imploring aid, and ex
pressing deep distress and extreme danger : when sud
denly in the 8th verse, in the sure prospect of the divine
assistance, the strain is changed to notes of praise and
triumph, as over an enemy already fallen. Bp, Horsley.
(40.) David, encompassed by his enemies at Engedi,
putteth up this prayer to God ; the same prayer wc may
suppose to have been used by our blessed Lord, when
drawing near to the grave, and gate of death : and the
Church ever continueth the use of it, until she be deliver
ed from the bondage of corruption. In the mean time,
she teacheth her children to put themselves, living and
dying, under the protection of him who is ahvays ready
to "gather them, as ahen gathereth her chickens under
her wings." There they may rest in peace and security.
Bp. Horne.

Day 11.
9 Awake up, my glory ; awake, lute and
harp : I myself will awake right early.
10 I will give thanks (43.) unto thee, O
Lord, among the people ; and I will sing unto
thee among the nations.
1 1 For the greatness of thy mercy reacheth
unto the heavens, and thy truth unto the
clouds. 12 Set up thyself, O God, above the heavens.
and thy glory above all the earth.
Psalm 58. (44.) Si vere utique.
ARE your minds set upon righteousness,
0 ye congregation ? (45.) and do ye judge the
thing that is right, O ye sons of men ?
2 Yea, ye imagine mischief in your heart
upon the earth, and your hands deal with wick
edness.
(41.) David compares himself, (1 Sam. xxvi. 20,) to a
bird upon the mountains, wliich the fowler endeavoureth
to hunt into the nets and snares set up and prepared for
its destruction. So was the most innocent dove, the ho
ly Jesus, persecuted by the Jews until they had driven
him into the snares of death, and laid him low in the
grave. But the enemies of both received, in the end, the
due reward of their deeds, and "fell into the pit they
had digged." Bp. Horne.
(42.) At the prospect of approaching deliverance, the
prophet, in the person of Christ, declareth his heart to
be fixed and established, steadfast and immoveable in
the midst of trouble, even then preparing to celebrate
its future enlargement with songs of praise.
Bp. Horne.
(43.) The resurrection of Jesus from the grave, fore
shadowed in the deliverance of David from the hand of
Saul, was a transaction which caused the heavens, and
all the powers therein, to extol the mercy and truth of
God. The nations of the earth, whose are the benefits
and the btessings of that transaction, are, therefore,
bound eAerinorc to make it the subject of their praises
and thanksgiving ; which is done by the members of our
Church, every Easter-day, in the words of this very
Psalm. Bp. Horne.
(44.) This Psalm of David is a contemplation of the
injustice and incorrigible wickedness of men, especially
of his enemies that exasperated Saul against him ; to
gether with God's unexpected speedy vengeance on
them. Dr. Hammond.
In the persons of Saul and his iniquitous counsellors,
the enemies of Christ, and the Church, 1, 2, are reproved,
and, 3 — 5, their malice is described, by comparing it
to the poison of serpents, which are proof against every
art made use of to tame them : 6 — 8, the destruction of
the wicked is foretold and illustrated by six similitudes ;
9, the triumph of the righteous is likewise predicted ;
as also, 10, the effect it will produce, in manifesting to
all thc world the providence and glory of God.
Bp. Horne.

Day 11. THE PSALTER.
3 The ungodly are froward, even from their
mother's womb ; as soon as they are born, they
go astray and speak lies.
4 They are as venomous as the poison of a
serpent, even like the deaf adder, that stoppeth
her ears ;
5 Which refuseth to hear the voice of the
charmer, charm he never so wisely.
6 Break their teeth, 0 God, (46.) in their
mouths ; smite the jaw-bones of the lions, O
Lord : let them fall away like water that run
neth apace ; and when they shoot their arrows,
let them be rooted out. (47.)
7 Let them consume away like a snail, (48.)
and be like the untimely fruit of a woman ;
and let them not see the sun.
8 Or ever your pots be made hot with
thorns, so let indignation vex him, even as a
thing that is raw.
9 The righteous shall rejoice, (49.) when
he seeth the vengeance ; he shall wash his foot
steps in the blood of the ungodly.
10 So that a man shall say, Verily, there is
a reward for the righteous ; doubtless there is
a God that judgeth the earth.
(45.) The proceedings of Doeg, and other associates
of Saul, against David; those of Judas and the Sanhe
drim against our Lord ; and those of wicked princes,
and court sycophants, in different ages, against the
faith and the church ; as they spring from the same
principles, so they flow pretty much in the same chan
nel. Sucli men may here see their characters drawn
and their end foretold. Bp. Horne.
(46.) The destruction of the wicked is represented
under six similitudes. The first is that of breaking
the teeth of lions, being the most terrible weapons of
the most terrible animals. But what is human poAver,
at its highest exaltation, if compared to that of God ?
Bp. Horne.
(47.) The second similitude, used to illustrate the
destruction of the wicked, is that of torrents and inun
dations, which descend with great noise from the moun
tains, and cover the face of a country ; but their cause
soon ceasing to act, they run off and appear no more ;
herein affording a fine emblem of the weakness and in
stability of earthly power. Bp. Horne.
(48.) Asnail, which, coming forth of his shell, marks
his path with slime, continually losing some part of his
substance in his progress ; and an abortion, which con
sumes away in the like manner : these are the fourth
and fifth images, selected to represent thc transient na
ture of worldly greatness, still wasting, till it comes to
nothing; and the miserable fate of those, who perish,
with their half formed devices, nor ever behold the Sun
af righteousness. Bp. Horne.
(49.) The victories of that just One, gained in his

497
EVENING PRAYER.
Psalm 59. (50.) Eripe me de inimicis.
DELIVER me from mine enemies, (51.)
O God; defend me from them that rise up
against me.
2 O deliver me from the wicked doers, and
save me from the blood-thirsty men.
3 For lo, they lie waiting for my soul ; the
mighty men are gathered against me, without
any offence or fault of me, O Lord.
4 They run and prepare themselves with
out my fault ; arise thou therefore to help me,
and behold.
5 Stand up, O Lord God of hosts, thou God
of Israel, to visit all the heathen, and be not
merciful unto them that offend of malicious
wickedness. 6 They go to and fro in the evening, they
grin like a dog, and run about through the city.
7 Behold, they speak with their mouth, and
swords are in their lips ; for who doth hear ?
8 But thou, O Lord, shalt have them in de
rision, and thou shalt laugh all the heathen to
scorn.
own person and in those of his faithful servants, over
the enemies of man's salvation, are productive of a joy,
which springeth not from love of revenge, but is in
spired by a view of the divine mercy, justice, and
truth, displayed in the redemption of the elect, the pun
ishment of the ungodly, and the accomplishment of" the
promises. Whoever duly weigheth and Considereth
these things, will diligently seek after the reward of
righteousness, and humbly adore the providence which
ordereth all things aright, in heaven and earth.
Bp. Horne.
(50.) This Psalm is said to havre been composed on
occasion of David's escape, when Saul sent, and they
watched the house to kill him. See 1 Sam. xix. 11 — 18.
David in these, as in many other circumstances of his
life, may be considered as the representative of Mes
siah, 1, 2, praying to be delivered from the poAver of
his blood-thirsty enemies, whose indefatigable malice
he, 3 — 7, describes : but, 8 — 10, predicts his own en
largement through the tender mercy and mighty poAver
of God ; as alsd, 1 1 — 1 5, the singular vengeance to be
poured out' upon his enemies, for their punishment, and
the admonition of others. The Psalin concludes with a
strain of exultation and thanksgiving.
Bp. Horne.
(51.) In these words wc hear the voice of David,
when a prisoner in his own liouse ; the voice of Christ,
Avhen surrounded by his merciless enemies ; the voice
of the Church, when under bondage in the world ; and
the voice of the Christian, when under temptation, af
fliction, and persecution. Bp. Horne.

498 THE PSALTER.
9 My strength will I ascribe unto thee;
for thou art the God of my refuge.
10 God showeth me his goodness plente
ously : and God shall let me see my desire
upon mine enemies.
1 1 Slay them not, (52.) lest my people for
get it; but scatter them abroad among the
people, and put them down, O Lord, our de
fence. 12 For the sin of their mouth, (53.) and
for the words of their lips, they shall be taken
in their pride : and why ? their preaching is
of cursing and lies.
13 Consume them in thy wrath; (54.) con
sume them, that they may perish, and know
that it is God that ruleth in Jacob, and unto
the ends of the world.
14 And in the evening they will return,
grin like a dog, and will go about the city.
1 5 They will run here and there for meat,
and grudge if they be not satisfied.
1 6 As for me, I will sing of thy power,

(52.) The prophet, in the person of Messiah, pre-
dicteth the singular fate of the Jews ; who, for their
sins, Avere not extirpated, lest the Gentile Christians
should " forget" their punishment, but were " scatter
ed" among all nations, and degraded from the glorious
privileges of that high rank in which they once stood.
Thus doth that people remain, at this day, a monument
of God's vengeance against apostacy ; a beacon, set
up, and kindled by the hand of heaven, as a warning
to all Christian Churches, that they split not on the
same fatal rock. Bp. Horne.
Jerome rightly conceives, that this passage alludes to
the punishment of the Jewish nation, dispersed but not
extinguished. Bp. Horsley.
(53.) That dreadful word, "His blood be on us and
on our children." Bp. Horsley.
The causes of the JeAvs' dispersion are here assigned,
namely, " the sin of their mouth" in the " words of
their lips," or their " hard speeches," spoken against
the Son of God ; their slanders, lying accusations, and
outrageous blasphemies, together with that horrid im
precation in which they involved their descendants ;
who have groaned under the weight of it for these 1700
years, and yet still continue to justify the deeds of
their fathers, retaining that "pride" in their name,
and long since forfeited privileges, which provoked
the Romans to destroy their city and country.
Bp. Horne.
(54.) This prediction was accomplished in the total
subversion of Jerusalem by Titus, when the Jews hav
ing no longer any city, temple, or civil polity, ceased
to " be," as a nation. And they have seen enough to
have convinced them, that God is the God " not of the
Jews only, but of the Gentiles also." The Gospel

Day 11.
and will praise thy mercy betimes in the morn
ing ; for thou hast been my defence and refuge
in the day of my trouble.
1 7 Unto thee, O my strength, will I sing ;
for thou, O God, art my refuge, and my mer
ciful God.
Psalm 60. (55.) Deus, repulisti nos.
O GOD, thou hast cast us out, and scattered
us abroad ; thou hast also been displeased : O
turn thee unto us again. (56.)
2 Thou hast moved the land, and divided
it : heal the sores thereof, for it shaketh.
3 Thou hast showed thy people heavy
things ; thou hast given us a drink of deadly
wine. 4 Thou hast given a token for such as fear
thee, that they may triumph because of the
truth. (57.)
5 Therefore were thy beloved delivered :
help me with thy right hand, and hear me.
6 God hath spoken in his holiness, I will

hath been preached, idolatry hath been overthrown,
the nations have been converted to the faith of Abraham,
and that of David, whose Psalms are used throughout
the world; and God, who " ruled in Jacob, and was
known in Jewry," now is known and ruleth " unto the
ends ofthe earth ;" for they have " seen the salvation,"
and submitted to the sceptre, of king Messiah.
Bp. Horne.
(55.) This Psalm is thought to have been composed
by David, when, after his coming to the throne, the
tribes of Israel had submitted to his sceptre, and he
was engaged iii the reduction of the adjacent countries.
See the history, 2 Sam. v. and viii. 1 — 3, He describes
what Israel had lately suffered from foreign enemies,
and domestic feuds ; 4, 5, 6, he declareth himself ap
pointed to conduct his people to victory and triumph,
according to a divine prediction ; 7, he rejoiceth in the
accession of the other tribes to that of Judah, and,
8 — 12, sees Edom, Moab, and Philistia, already sub
dued by the mighty poAver of God. All this is noAV to
be spiritually applied, in the Christian Church, to the
establishment and enlargement of Messiah's kingdom,
prefigured by that of David. Bp. Horne.
(56.) When the Church, by her sins, hath rejected
God, she is rejected by him ; she is delivered into the
hands of her enemies, and suffers persecution : when,
by repentance and supplication, she returneth to him,
he is i'eady to meet and receive her. The history of
Israel is one continued exemplification of these most in
teresting truths. It should be the care and endeavTour
of every church, and every individual, to profit thereby.
Bp. Horne.
(57.) For the temporal salvation of Israel, God
raised up David, according to his promise ; to whose

Day 11.
rejoice and divide Sichem, and mete out the
valley of Succoth.
7 Gilead is mine, (58.) and Manasses is
mine ; Ephraim also is the strength of my
head ; Judah is my law-giver ;
8 Moab is my wash-pot ; (59) over Edom
will I cast out my shoe ; Philistia, be thou
glad of me.
9 Who will lead me into the strong city ?
who will bring me into Edom ? (60.)
10 Hast not thou cast us out, O God ? wilt
not thou, O God, go out with our hosts ?
1 1 O be thou our help in trouble ; for vain
is the help of man. (61.)
1 2 Through God will wre do great acts ;
for it is he that shall tread down our enemies.

Psalm 61. (62.) Exaudi, Deus.
HEAR my crying, O God, give ear unto
my prayer.

THE PSALTER. 499
2 From the ends of the earth will I call
upon thee, when my heart is in heaviness.
3 O set me up upon the rock that is higher
than I ; for thou hast been my hope, and a
strong tower for me against the enemy.
4 I will dwell in thy tabernacle for ever.
and my trust shall be under the covering of
thy wings.
5 For thou, O Lord, hast heard my desires,
and hast given an heritage iinto those that fear
thy name. (63.)
6 Thou shalt grant the King a long life.
that his years may endure throughout all gen
erations. (64.)
7 He shall dwell before God for ever : O
prepare thy loving mercy and faithfulness,
that they may preserve him.
8 So will I always sing praise (65.) unto
thy name, that I may daily perform my
vows.

standard, as a centre of unity, the worshippers of the
true God might resort. For the spiritual and eternal
salvation of the Church, God raised up his Son Jesus,
according to his promise, and " displayed the banner
of the cross," under which believers are enlisted, and
led on to triumph, " because of the truth." Remarka
ble to this purpose are the words of Isaiah ; "In that
day there shall be a root of Jesse, which shall stand for
an ensign of the people ; to it shall the Gentiles seek,
and his rest," after the battle is over, and the victory
gained, " shall be glorious." Isa. xi. 10.
Bp. Horne.
(58.) " Gilead, Manasseh, Ephraim," and the other
tribes of Israel, upon the death of Ishbosheth the son
of Saul, whom Abner had set over them, joined the
royal tribe of Judah, and came in, with one accord, to
the house of David. See 2 Sam. ii. 8, and v. 1.
" Ephraim," as a tribe abounding in valiant men, is
styled by its prince, "the strength of his head," or the
support of his life and kingdom ; and "Judah," as the
seat of empire, replenished with men of wisdom and
understanding, qualified to assist the throne by their
salutary counsels, is dignified with the title of " law
giver." Bp. Horne.
(59.) After having mentioned the submission of the
Israelitish tribes to his sceptre, David predicts the ex
tension of his kingdom over the neighbouring nations,
those inveterate enemies of the people of God ; such as
the Moabites, the Edomites, and, above all, the Philis
tines. The absolute reduction of these nations under
his dominion is expressed metaphorically, by the phrases
of " making them hiswashpot, and extending his shoe,
that is, setting his foot," upon them.
Bp. Horne.
(60.) Bozrah, the capital of Idumea, or "Edom,"
was a fortified town, situated on a rock, deemed im
pregnable. See Obad. ver. 3. Considering therefore

the strength of the adversary, David, by this question,
acknowledged his OAvn impotency, and the need he had
of superior aid, in order to achieve this important con
quest. Bp. Horne.
(61.) David, like a wise and pious prince, acknowl-
edgeth the weakness of the fleshy arm, and strength
ened himself in the Lord his God. Much more ought
Ave to confess the impotence of nature, and to implore
the succours of grace; that so we may happily accom
plish our spiritual warfare, tread Satan under our feet,
and triumph finally over the last enemy, death himself.
Bp. Horne.
(62.) In the person of David, for a while driven into
exile, and then restored to his kingdom, we here behold
the Church, or any member thereof, 1, 2, 3, preferring
a petition for deliverance from the trouhles and tempta
tions of this mortal state; 4, 5, expressing faith and
hope in God ; 6, 7, praying for the prosperity and per
petuity of Messiah's kingdom ; and, 8, resolving to
praise God evermore for the same. Bp. Horne.
(63.) The " vows" of David, made during his ban
ishment, were heard, and he was restored to the pos
session of his kingdom, in that land which God had
given to his people, for an "heritage." The vows of
Messiah, made in the days of his pilgrimage, were
heard, and he hath re-assuined his ancient throne in the
heavenly Jerusalem. The prayers of the faithful,
made in the land where they are in exile, are heard,
and their spirits shall return to God, who will " give
them the heritage of those that fear his name."
Bp. Horne.
(64.) Thou shalt bless me with a long and prosper
ous life, and therein make me a type of the Messiah,
Avhose kingdom, when it commences, shall have no end.
Dr. Hammond.
The King is evidently the Messiah. Bp. Horsey.
(65.) For the preservation and prosperity, the cxalt-
71

500 THE PSALTER
The Twelfth Day.
MORNING PRAYER.
Psalm 62. (66.) Nonne Deo?
MY soul truly waiteth still upon God ; (67.)
for of him cometh my salvation.
2 He verily is my strength and my salva
tion; he is my defence, so that I shall not
greatly fall.
3 How long will ye imagine mischief (68.)
against every man ? ye shall be slain all the
sort of you ; yea, as a tottering wall shall ye
be, and like a broken hedge. (69.)
4 Their device is only how to put him out
whom God will exalt ; their delight is in lies ;
they give good words with their mouth, but
curse with their heart.
5 Nevertheless, my soul wait thou still upon
God ; for my hope is in him.
6 He truly is my strength, and my salva

tion ; he is my defence, so that I shall not
fall.
ation, the power, and thc everlasting glory of Christ's
kingdom, Avith all the benefits and blessings thereof, we
are bound to sing praise unto God's holy name for
ever, and daily to perform the vows made in baptism,
that we would belieAre in him, and serve him, all the
days of our life; until the blessed day shall daAvn,
Avhich no night is to follow, when faith shall end in
vision, and duty be resolved into praise.
Bp. Horne.
(66.) There arc no petitions nor thanksgivings in
this Psalm ; but expressions of David's faith and confi
dence in God, and exhortations to all other persons to
place all their confidence in God only. Bp. Patrick.
ThisPsafm containeth, 1, 2, a resolution to trust in
God alone ; 3, 4, a denunciation of judgment against
the persecutors of the just One ; 5 — 7, a repeated act
of faith, and resolution to trust in God, with, 8, an ex
hortation to all nations to do the same ; and that, 9, 1 0,
because there is no confidence to be placed in man, or in
the world ; but only, 11, in the divine power, and, 12,
mercy. Bp. Horne.
(67.) David, in the midst of trouble, and perhaps
tempted to have recourse to sinful expedients for his
preservation, determines still to repose all his confi
dence on the promised mercy of him who is the " sal
vation," the " rock," and the " high place," or fortress,
of men. Christ would not be delivered from his suffer
ings, by any other means than those, which the father
hail ordained. The Church, in like manner, should
patiently wait for the salvation of God, and not attempt,
through distrust of the divine mercy, to save herself by
unwarrantable methods, of her own devising.
Bp. Horne.
(68.) From a declaration of his trust in God, the
prophet passeth to an expostulation with his enemies, for

Day 12.
7 In God is my health and my glory, the
rock of my might ; and in God is my trust.
8 O put your trust in him alway, ye people ;
pour out your hearts before him ; for God is
our hope.
9 As for the children of men, they are but
vanity; the children of men are deceitful
upon the wreights ; they are altogether lighter
than vanity itself.
10 O trust not in wrong and robbery; give
not yourselves unto vanity : if riches increase,
set not your heart upon them.
1 1 God spake once, (70.) and twice I have
also heard the same, that power belongeth unto
God; 1 2 And that thou, Lord, art merciful ; for
thou rewardest every man according to his
work.
Psalm 63. (71.) Deus, Deus meus.
O GOD, thou art my God ; early will I
seek thee.
continually plotting against him ; and foretelleth, that
their destruction will happen suddenly and irremedia
bly, like the downfall of a wall that is out of the per
pendicular, or a stone fence, the parts of which are not
cemented together. Bp. Horne.
(69.) A shaken fence; that is, you are yourselves
upon the verge of ruin, while ye are busied in these
Avicked plots. This Avas remarkably the case with the
Jewish people at the time Avhen our Lord Avas the object
of their malice. Bp. Horsley.
(70.) In opposition to the vain boasts of worldly
men, trusting in their riches, &c, is cited the declara
tion of God, Avhen from mount Sinai, he proclaimed
himself to be Jehovah, the fountain of all " power," in
heaven aboA'e, and on earth beneath, jealous of the
glory of this attribute, ready to avenge himself on the
wicked, and able to abase the pride of man. At the
same time also, he proclaimed himself "the Lord God,
merciful and gracious, long suffering, and abundant in
goodness and truth, keeping mercy for thousands, for
giving iniquity, and transgression, and sin." Exod.
xxxiv. 6. To all mankind, therefore, the prophet here
recommendeth meditation on these two most interesting
subjects, the " power" of God to punish sin, and his
" mercy" to pardon it. Fear of the former Avill beget
desire of the latter, and both together will set a man
upon doing Avorks worthy of their parent faith ; works,
Avhich God, of his infinite " mercy," for the sake of
Christ, has graciously promised to accept and to " re-
Avard." Bp. Horne.
(71.) David, in the wilderness of Judah, expresseth,
1 , 2,3, his longing desire after the presence of God,
and the divine pleasures of the sanctuary; 4 — 7, he
blesseth and praiseth God both day and night, in the
midst of affliction, and, 8, 9, declareth his faith to be

Day 12.
2 My soul thirsteth for thee ; my flesh al
so longeth after thee, in a barren and dry land
where no water is.
3 Thus have I looked for thee in holiness,
that I might behold the power and glory ;
4 For thy loving kindness (72.) is better
than the life itself : my lips shall praise thee.
5 As long as I live will I magnify thee in
this manner, and lift up my hands in thy name.
6 My soul shall be satisfied, even as it were
with marrow and fatness, when my mouth
praiseth thee with joyful lips.
7 Have I not. remembered thee in my bed,
and thought upon thee when I was waking ?
8 Because thou hast been my helper ; there
fore under the shadow of thy wings will I re
joice. 9 My soul hangeth upon thee ; thy right
hand hath upholden me.
10 These also that seek the hurt of my
soul, they shall go under the earth.
1 1 Let them fall upon the edge of the
sword, that they may be a portion for foxes.
12 But the king shall rejoice (73.) in God ;
all they also that swear by him shall be com
mended ; for the mouth of them that speak
lies shall be stopped.
Psalm 64. (74.) Exaudi, Deus.
HEAR my voice, O God, in my prayer ;
preserve my life from fear of the enemy.
immovable; 10, 11, he predicteth the fate of the
wicked, with, 12, the exaltation, triumph, and glory of
Messiah, to be exhibited in his own. The whole Psalm
is applicable to the circumstances of Christ in the
flesh, and to those of his people in the Avorld.
Bp. Horne.
(72.) " Life" is the greatest of earthly blessings, all
others being included in it; " all that a man hath,"
saith Satan, " will he give for his life." Job ii. 4. Not
so the Psalmist. He kneAv a pearl of far greater price,
namely, the " loving-kindness" of Jehovah, on which
is suspended not only the life which now is, but that
which is to come. The sense of this loving-kindness
tuned the harp of the son of Jesse, and now tunes those
of the spirils before the throne. Bp. Horne.
(73.) If David found cause to rejoice in God, who
gave him the victory over all his enemies ; if the subjects
of David might well glory in their king ; if the slan
derers of David were put to silence, at beholding him
exalted to the throne of Israel ; Iioav much greater is
the joy of Messiah in the Godhead, giving the manhood
victory over his enemies, sin, death, and hell; how
much rather may his subjects and Avorshippers glory
in their triumphant King ; and how much more shall

THE PSALTER. 501
2 Hide me from the gathering together of
the froward, and from the insurrection of wick
ed doers ; (75.)
3 Who have whet their tongue like a sword.
and shoot out their arrows, even bitter words,
4 That they may privily shoot at him that
is perfect : suddenly do they hit him, and
fear not.
5 They encourage themselves in mischief.

and commune among themselves, how they
may lay snares ; and say, that no man shall see
them. 6 They imagine wickedness, and practise
it ; that they keep secret among themselves,
every man in the deep of his heart.
7 But God shall suddenly shoot at them
with a swift arrow, that they shall be wounded.
8 Yea, their own tongues shall make them
fall ; insomuch that whoso seeth them, shall
laugh them to scorn.
9 And all men that see it shall say, This
hath God done ; for they shall perceive that it
is his work.
10 The righteous shall rejoice in the Lord,
and put his trust in him ; and all they that are
true of heart shall be glad. (76.)
EVENING PRAYER.
Psalm 65. (77.) Te decet hymnus.
THOU, O God, art praised in Sion ; and
the blasphemers of such a Saviour be everlastingly con
founded, when they shall behold him invested with all
the power and majesty of thc Father, and seated on the
throne of Judgment! Surely then, "the mouth of them
that spake lies shall be stopped." Bp. Horne.
(74.) This, which is a Psalm of David, is a prayer
for deliverance, with a just complaint of his enemies,
and a prediction of God's signal destructions upon
them. Dr. Hammond.
The Psalmist, in the person of Messiah, 1, 2, pray-
eth to be delivered from his enemies, from their counsels
and insurrections ; 3, 4, he describeth their calumnies
and slanders, their scoffs and blasphemies, and, 5, 6,
their indefatigable malice ; predicting, 7 — 9, their as
tonishing fall, with, 10, the exaltation of the Church,
in God her Saviour. Bp. Home.
(75.) The " counsels and insurrections" of the Israel
ites against David ; of the same people, afterwards,
against the Son of David ; of worldly and Avicked men
against the Church; and of the powers of darkness
against us all ; are here, respectively, understood to be
deprecated. Bp. Horne.
(76.) As sorrow sooner or later, will be the portion
of Messiah's enemies, so joy is the high privilege of

502 THE PSALTER
unto thee shall the vow be performed in Jeru
salem. 2 Thou that hearest the prayer, (78.) unto
thee shall all flesh come.
3 My misdeeds prevail against me : O be
thou merciful unto our sins.
4 Blessed is the man whom thou choosest,
and receivest unto thee : he shall dwell in thy
court, and shall be satisfied with the pleasures
of thy house, even of thy holy temple.
5 Thou shalt show us wonderful things in
thy righteousness, (79.) O God of our salva
tion ; thou that art the hope of all the ends of
the earth, and of them that remain in the broad
sea. 6 Who in his strength setteth fast the moun
tains, and is girded about with power.
7 Who stilleth the raging of the sea, and
the noise of his wTaves, and the madness of the
people. 8 They also that dwell (80.) in the utter
most parts of the earth shall be afraid at thy

"The righteous" man alone

his friends and disciples
can be truly glad, because he alone can be glad "in
the Lord" Jesus, the object of all his confidence. There
was a light in Goshen, when darkness covered thc
Egyptians : the Christian Church drank thc cup of
salvation, when that vengeance was mingled for Jerusa
lem : and, AA'hen the empire of Satan shall fall, heaven
will resound with Hallelujahs. Bp. Horne.
(77.) The design of this Psalm of David seems to be
to declare the great and glorious work of divine Provi
dence, botli towards his Church, and the land of his
people, and towards tlie rest of mankind. Poole.
In this Psalm God is praised for his providential
government of the material world. It seems to have
been a thanksgiving for getting in of thc fruits of the
earth, and might be composed for thc feast of taberna
cles. But considering the manifest allusion to redemp
tion, and the conversation ofthe Gentiles, in the former
part of the Psalm, I cannot but think that thc blessings
ofthe Gospel are adumbrated under the image of genial
showers and luxuriant crops. Bp. Horsley.
in this very lovely song of Sion, the prophet treats, 1,
of the praise due to Jehovah, for, 2, his mercy in hear
ing the prayers of his servants, and, 3, in redeeming
them from their sins ; 4, he declareth the blessedness of
the elect in Christ their head ; 5, predictcth the wonder
ful things which God would do for the salvation of men,
by that power, which, 6, 7, established thc mountains,
and confined the sea within its bounds ; 8, forctclleth thc
< conversation of the nations ; and, 9 — 14, describeth the
blessed effects of the Spirit poured out upon the Church,
under the figure of rain, descending upon a dry ground.
Bp. Horne.
(78.) The prophet here foretels, that, on account of
God's mercy, in hearing the prayers of his people, " all

Day 12.
tokens, thou that makest the out-goings ofthe
morning and evening to praise thee.
9 Thou visitest the earth, and blessest it ;
thou makest it very plenteous.
10 The river of God is full of water : thou
preparest their corn, for so thou providest for
the earth.
1 1 Thou waterest her furrows ; thou send-
est rain into the little valleys thereof ; thou
makest it soft with the drops of rain, and
blessest the increase of it.
12 Thou crownest the year with thy good
ness ; and thy clouds drop fatness.
13 They shall drop upon the dwellings of
the wilderness ; and the little hills shall rejoice-
on every side.
14 The folds shall be full of sheep : (81.)
the valleys also shall stand so thick with corn,
that they shall laugh and sing.
Psalm 66. (82.) Jubilate Deo.
O BE joyful in God, all ye lands; sing
flesh," that is, all mankind, should " come" at his gra
cious call, and make their supplications before him in
his church. And to whom should " all flesh come" but
to him that " heareth prayer?" Bp. Horne.
(79.) The ancient church foretelleth, that God Avould
" answer" her prayers for the coming of Messiah, "by
Avonderful things in righteousness ;" which was brought
to pass, by the death and resurrection of Christ, the
ovcrthroAv of idolatry, and the conversation of the na
tions. Then ''the God of salvation" became "the
confidence of all the ends of the earth," and the inhab
itants of the most distant " island" believed in Jesus.
By " wonderful things in righteousness," will the
prayers of thc Church, which now is, be answered at
thc second manifestation of thc Son of God, in the glory
of his Father. Bp. Horne.
(80.) Thc " tokens," or signs, mentioned in this
verse, arc the exertions of divine power and mercy, rail
ed above, "Avonderful things in righteousness;" which,
at the publication of the Gospel, produced a saving fear
of God among the nations " dwelling in the uttermost
parts of the earth." " The isles," saith Isaiah
on the same occasion, " saw it, and feared; the ends
of the earth were afraid ; they drew near and came :"
Isa. xii. 5. And then it Avas, that the "outgoings ofthe
morning and evening," all the inhabitants of the earth,
as many as experienced the sweet vicissitudes of day
and night, of morning and evening, were " made to re
joice" in God their Saviour ; whose name was praised,

from the rising to the setting sun.

Bp. Horne.

(81.) The happy effects of God's visiting the earth
with rain, are valleys covered with corn, verdant meads,
and thriving flocks. All these ideas, in the prophetic'-
al Scriptures, are frequently transferred to the times of
refreshment and consolation, of peace and fruitfulness,

Day 12.
praises unto the honour of his name ; make
his praise to be glorious. (83.)
2 Say unto God, O how wonderful art thou
in thy works ; through the greatness of thy pow
er shall thine enemies be found liars unto thee.
3 For all the world shall worship thee,
sing of thee, and praise thy name. (84.)
4 O come hither, and behold the works of
God, (85.) how wonderful he is in his doing
toward the children of men.
5 He turned the sea into dry land, so that
they went through the water on foot ; there
did we rejoice thereof.
6 He ruleth with his power for ever ; his
eyes behold the people : and such as will not
believe, shall not be able to exalt themselves.
7 O praise our God, ye people, and make the
voice of his praise to be heard ;
8 Who holdeth our soul in life, and suffer-
eth not our feet to slip.
9 For thou, O God, hast proved us ; thou
also hast tried us, like as silver is tried.
10 Thou broughtest us into the snare, (86.)
and laidst trouble upon our loins.
1 1 Thou sufferedst men to ride over our
in the church ; which breaks forth into joy, in the one
case, as the world is always ready to do, in the other.
Manifold and marvellous, O Lord, are thy works,
whether of nature or of grace; surely, in wisdom and
loving-kindness hast thou made them all ; the earth,
in every sense, is full of thy riches! Bp. Horne.
(82.) In this Psalm the prophet, 1, exciteth all the
world to sing the praises of God ; 2, 3, the power and
universality of his kingdom ; 4 — 11, the deliverance of
the Church from various afflictions and temptations ; for
which, 12, 13, we are to offer the sacrifices which had
been vowed; 14 — 17, to declare the mercies and loving-
kindnesses of the Lord towards us ; and, 18, to bless his
holy name continually. Bp. Horne.
The author and time of the composing of this Psalm
are uncertain. Poole.
(83.) The holy church, throughout all the world, is
here called upon to lift up her A'oice, like the jubilee
trumpet of old, in thanksgiving; and to celebrate that
name, Avhich is above every man. Bp. Horne.
(84.) What David spake in thc future, the Church
now speaketh in the present, tense: "All the earth
doth worship thee, the Father everlasting — Day by day
we magnify thee ; and we worship thy name ever world
without end." A day is coming when this shall be the
ease, in an unlimited sense of the words ; when JeAvs
and Gentiles, quick and dead, heaven and earth, shall
compose one perfect and truly harmonious choir?
Bp. Horne.
(85.) The prophet, after inviting men to contemplate
"the works of God," sets before them, for that purpose,

THE PSALTER. 503
heads ; we went through fire and water, and
thou broughtest us out into a wealthy place.
12 1 will go into thine house with burnt-
offerings, and will pay thee my vows, which I
promised with my lips, and spake with my
mouth, when I wras in trouble.
13 1 will offer unto thee fat burnt-sacrifices,
with the incense of rams ; I will offer bullocks
and goats.
14 0 come hither, and hearken, all ye that
fear God, and I will tell you what he hath done
for my soul.
15 1 called unto him with my mouth, and
gave him praises with my tongue.
1 6 If I incline unto wickedness with mine

heart, the Lord will not hear me.
17 But God hath heard me, (87.) and con
sidered the voice of my prayer.
1 8 Praised be God, who hath not cast out
my prayer, nor turned his mercy from me.
Psalm 67. (88.) Deus misereatur.
GOD be merciful unto us, (89.) and bless
us, and show us the light of his countenance,
and be merciful unto us ;
two great miracles Avrought for Israel ; namely, the
division of the Red Sea, and that of the river Jordan :
by the former they escaped Egypt, by the latter they
entered Canaan. Under these two figurative transact
ions, the Christian church beholds, and, in the words
which describe them, she celebrates, two corresponding
Avorks of mercy wrought for her ; namely, the deliver
ance of her children from the dominion of sin, by the
vsaters of baptism ; and their admission into the king
dom of heaven, through the grave and gate of death.
If thc Israelites rejoiced in God their Saviour, for the
former blessings, much more, surely, ought we so to do,
for the latter. Bp. Horne.
(86.) Various cSlamities are here mentioned, Avhich
God suffers to fall upon his people. As, first, their be
ing " brought into the net," or ensnared and taken
captive by their enemies, whom they had not power to
resist or escape. Secondly, " affliction upon the loins,"
or hard servitude under heavy burdens. Thirdly, " men
riding over their heads," or the manifold oppressions
of persecuting tyrants, trampling them under their feet,
like war-horses in the day of battle. Fourthly, pass
ing " through fire and water," or troubles of different
and contrary kinds, though alike deadly and destruct
ive. But he who brought Israel from among the brick
kilns of Egypt, and through the waters ofthe Red Sea,
and the river Jordan, into the promised rest, will bring
us safely through every fiery trial, and through the
waves of a troublesome world, to the land of everlast
ing peace and comfort. Bp. Horne.
(87.) David Avas heard, when God delivered him

504

THE PSALTER

2 That thy way may be known upon earth,
thy saving health among all nations.
3 Let the people praise thee, O God; yea,
let all the people praise thee.
4 O let the nations rejoice and be glad ; for
thou shalt judge the folk righteously, and gov
ern the nations upon earth.
5 Let the people praise thee, O God ; yea,
let all the people praise thee.
6 Then shall the earth bring forth her in
crease ; and God, even our own God, shall
give us his blessing. (90.)
7 God shall bless us ;
the world shall fear him.

and all the ends of

The Thirteenth Day.
MORNING PRAYER.
Psalm 68. (91.) Exurgat Deus.
LET God arise, (92.) and let his enemies
from his enemies, and set him on the throne of Israel :
Christ was heard, when God raised him from the dead,
and exalted him to the right hand of the Majesty in the
heavens: and every man is heard, when God raises
him from sin to righteousness, as an earnest of his fu
ture resurrection from dust to glory. Let every such
man praise the Lord, and say, with David, in the last
verse of our Psalm, "Praised be God, who hath not
cast out my prayer, nor turned his mercy from me."
Bp. Horne.
(88.) In this evangelical hymn, the Israelitish
Church is introduced as partly praying for, and partly
foretelling, the advent of Christ, and the conversion of
the nations, with the joy and gladness that should be
consequent thereupon. The Christian Church hoav
uses, and Avill continue to use, the Psalm, with proprie
ty, until the fulness of the Gentiles shall be come in,
the conversion of the JeAvs effected, and Christ shall
appear the second time, finally to accomplish the sal
vation of his chosen. , • Bp. Horne.
(89.) The Israelitish Church, by the mouth of the
prophet, expresseth her ardent desire after Messiah's
advent and appearance in tlie flesh ; she praycth, that
God would be " merciful unto her," as he had promised ;
that, by so doing, he would " bless" her with the bless
ings of pardon and peace, of grace and glory ; and, in
one Avord, that he would " cause his face to shine upon
her" or " sheAV her the light of his countenance," by
the rising of the Sun of righteousness, making her to
behold the glory of God in the face of Jesus Christ,
reviving her with the glad tidings of the Gospel, and
illumining her with the light of salvation. Bp. Horne.
(90.) Then, Avhen that long-expected time shall ar
rive, " thc earth shall yield her increase;" the nations
of the world shall be converted to tbe faitli, and become
fruitful in every good word and work, through the ben
ediction of heaven upon them. Bp. Horne.

Day 13.
be scattered ; let them also that hate him flee
before him.
2 Like as the smoke vanisheth, so shalt thou
drive them away ; and like as wax melteth at
the fire, so let the ungodly perish at the pres
ence of God.
3 But let the righteous be glad, and rejoice
before God ; let them also be merry and joy
ful. 4 O sing unto God, and sing praises unto
his name ; magnify him that rideth upon the
heavens, as it were upon an horse ; praise him
in his name J AH, and rejoice before him.
5 He is a father of the fatherless, (93.) and
defendeth the cause of the widows ; even God
in his holy habitation.
6 He is the God that maketh men (94.) to
be of one mind in an house, and bringeth the
prisoners out of captivity ; but letteth the run
agates continue in scarceness.
(91.) This beautiful, sublime, and comprehensive,
but very difficult, Psalm, is one of those which the
Church has appointed to be used on Whitsunday. It
seems evidently to have been composed on that festive
and joyful occasion, the removal of the ark to Mount
Sion. See 2 Sam. vi; l Chron. xv. Under this fig
ure, David, foreseeing the exaltation of Messiah, speaks
of him whom he describes, 1, 2, as arising, and van
quishing his enemies ; 3 — 6, as causing the faithful to
rejoice, and shewing mercy to the afflicted; 7 — 15, as
bringing his Church out of bondage, supporting her in
the world by the Word and the Spirit, purging away
her corruptions, and subduing her adversaries; the
groundAvork being laid in the history of the Egyptian
deliverance, the manna and the law given in the wilder
ness, and the overthrow of the Canaanitish nations.
16 — 20, DaAid returns to the scene before him, cele
brates the ascension of Christ with power and great
glory, to the heavenly Sion, and the gifts he should
from thence pour down upon men; 21 — 23, foretelsthe
vengeance he would take on his opposers ; 24 — 28, sets
forth the order of the Church in his services; 29 — 31,
predicts the conversion of thc nations ; all of whom,
32 — 35, he exhorts to unite in chanting forth the praises
of their God and Saviour. Bp. Horne.
(92.) These words were used by Moses, whenever
the ark set forward before the armies of Israel, in
their progress towards Canaan. Numb. x. 35. Da
vid, in like manner, uses them in this triumphal hymn,
on the removal of the ark to the city of Zion. 1 Chron.
xxiii, and xv. Dr. Chandler supposes this part of the
Psalm, from ver. l, to ver. 6, inclusive, to have been
sung when the ark was taken up on the shoulders of the
Levite-;. Thc Church now celebrates in the same
terms, thc substance of the foregoing shadoAvs; she
sings the praises of her Redeemer, rising from the dead,
and preceding the Israel of God, to the true land of

Day 13. THE PSALTER.
7 O God, when thou wentest forth (95.)
before the people ; when thou wentest through
the wilderness,
8 The earth shook, and the heavens drop
ped at the presence of God ; even as Sinai also
was moved at the presence of God, who is the
God of Israel.
9 Thou, O God, sentest a gracious rain up
on thine inheritance, and refreshedst it wrhen
it was weary.
promise ; when his enemies," the poAvers of darkness,
sin, and death, " were scattered, and they that hated
him fled before him." Bp. Horne.
(93.) After a description of God's " majesty," the
Psalmist proceeds to make mention of his " mercy" to
wards the afflicted Israelites, who had suffered so much,
in Egypt, and in the wilderness. The cause of the
"fatherless and widow" he takes into his own hands.
But never did he do this in so full and extensive a man
ner, as when, by becoming man, he betrothed the
Church to himself in righteousness, and became a father
to her fatherless children. Bp. Horne.
(94.) The " solitary"' or destitute, in this verse, are
the same persons with the "fatherless and widow," in
the foregoing ; those, as Dr. Chandler observes, whose
fathers and families had been destroyed in Egypt, or
had fallen in the wilderness ; who, therefore, were left
alone, destitute of help. These God afterwards " made
to sit down in families," blessed them with a numerous
progeny, and the peaceable enjoyment of domestick fe
licity. Thus hath since been manifested the same ten
der care of heaven, in calling home the wretched out
casts among the nations, and admitting them into thc
holy and happy family of the children of God. Another
instance of God's mercy, mentioned in this verse, is that
lie "bringeth out those which are bound with chains,"
delivering his people from a spiritual, as ho once did
Israel from a temporal bondage. " But thc rebellious,'"'
the ungodly and impenitent, " dwell in a dry land," in
a spiritual desert, where no waters of life, of comfort,
and salvation, flow. Such is thc state of the rebellious
Jews at this day, like that of their murmuring prede
cessors in the wilderness. This allusion, says Bishop
Lowth, to the deliverance from the Egyptian bondage,
and the destruction of the murmurers in the desert,
brings in, with great ease, the full subject of the Exo
dus, in the next verse. Bp. Horne.
(95.) This part ofthe Psalm, from ver. 7, to ver. 14,
is the second, in Dr. Chandler's division. It is sup
posed to have been sung when the procession began,
and to have lasted till Mount Sion was in view. The
prophet goes back to commemorate the wonders wrought
for Israel, when Jehovah, by hisprcsence in the cloudy
pillar, conducted them through the wilderness : when,
descending to deliver the law, he bowed the heavens
and shook the earth, and caused Sinai to quake from
its foundations. The Christian church, singing this
Psalm on the day of Pentecost, commemorates, under
these terms and figures, her redemption from the spirit
ual Egypt, by the resurrection of Jesus, Avith mighty

505

10 Thy congregation shall dwell therein ;
for thou, O God, hast of thy goodness prepar
ed for the poor. (96.)
11 The Lord gave the word; (97.) great
was the company of the preachers.
12 Kings with their armies did flee, and
were discomfitted, and they of the household
divided the spoil.
13 Though ye have lain among the pots,
yet shall ye be as the wings of a dove (98.)
signs and wonders, and the succeeding delivery of the
new laAV from Mount Sion, after the descent of the Ho
ly Spirit ; by which the old Jewish dispensation was
shaken and removed, to make way for one that should
last for ever. See Heb. xii. 18 — 28. Bp. Horne.
(96.) In the former verse, the Psalmist tells us, that
God hath confirmed, refreshed, and revived, his in
heritance, by the plentiful, and as it were voluntary,
showers of bread and flesh, that he rained down upon
them. In these words, Dr. Chandler apprehends, he
speaks of the manner, as well as abundance of the food
thus given them. Thus the history informs us, that
the manna, covered by the dew, " lay round about the
host ;" and that the quails were " let fall by the camp,
about a day's journey one side, and a day's journey on
the other, round about the camp." Exod. xiv. 13;
Numb. xi. 31. This was literally "dwelling in the
midst of the food God had provided them." By the
ministration of the word and sacraments, in the Christ
ian church, the true manna, the bread wliich cometh
down, with the dew of God's blessing, from heaven, is
continually furnished, for the nourishment of those who
" hunger and thirst after righteousness." It " falls
round about the camp," and, " as to this thy food, 0
God," we, thy favoured people, have the happiness to
" dwell in the midst of it ;" thus " thou hast prepared,
of thy goodness, for the poor in spirit." Bp. Horne.
(97.) He, who supplied his people with food in the
wilderness, enabled them likewise to vanquish the nu
merous enemies that opposed them in their passage
through it, the Amalekites, Amorites, the Midianites,
thc Moabites, &c. With respect to all these enemies,
"the Lord gave the word." The Israelites engaged
them, by his order, (see Numb. xxi. 34; xxv. 17;) and,
under his conduct and blessing, obtained the victory
over them. When the enemies of man's salvation were
vanquished by thc resurrection of Christ, and the hea
then nations were to own his power, again "the Lord
gave the word." It was published, at first, by apos
tles, confessors, and martyrs, and hath been since pub
lished continually, by all the churches, who celebrate
in their services the victories of their Redeemer ; as in
old time, prophets and prophetesses, Moses, Aaron,
Miriam, Deborah, and others, with the armies of Is
rael, sang triumphal songs, on occasion of temporal,
but figurative conquests. Bp. Horne.
(98.) By "lying among the pots," or in "dust and
ashes," is evidently denoted a state of affliction and
wretchedness, like that of Israel in Egypt, which was
exchanged for one of the utmost dignity and splendour

506

that is covered with silver wings, and her
feathers like gold.
14 When the Almighty scattered kings for
their sake, then were they as white as snowT
in Salmon.
1 5 As the hill of Basan, so is God's hill ;
even an high hill, as the hill of Basan.
16 Why hop ye so, (99.) ye high hills ?
this is God's hill, in the which it pleaseth him
to dwell ; yea, the Lord will abide in it for
ever. 17 The chariots of God (1.) are twenty
thousand, even thousands of Angels ; and the
Lord is among them as in the holy place of
Sinai. 18 Thou art gone up on high, (2.) thou
in Canaan ; one as different from the former, as a caul
dron, discoloured by smoke and soot, is from the bright
and beautiful plumage of an eastern dove, glistering
interchangeably, as with silver and gold. Thus the
Church of Christ emerged from a state of persecution
and tribulation, into one of splendour and magnificence.
Bp. Horne.
(99.) The Psalmist in commemorating God's for
mer mercies and loving kindnesses, having been led to
mention thc towering hills of Salmon and Bashan, by
a masterly transition suddenly resumes his original sub
ject, with a beautiful apostrophe to those mountains,
letting them know, that, hoAvever proudly they might
lift up their heads above mount Sion, yet this was the
mount, which Jehovah had determined to honour with
his special presence ; thither he was hoav ascending,
with the ark of his strength ; and there, between the
cherubims, in the place prepared for him, he Avould
"dwell for ever ;" till the whole dispensation would be
at an end ; till the glory of the Lord should be revealed
in human nature ; till God should be manifest in the
flesh ; and the true tabernacle and temple should suc
ceed the typical. After that, the privileges of Sion
were transferred to the Christian church ; she became,
and, while the world lasts, will continue to be, the
" hill in which God delighteth to dwell :" she will there
fore be justly entitled to the pre-eminence over all that
may seem to be great and glorious in thc world.
Bp. Horne.
(1.) The Psalmist, in the preceding verse, had de
clared Sion to be the habitation of Jehovah. In this
verse is described the majesty and magnificence of his
appearance there, as a mighty conqueror of thc enemies
of his people, riding upon the cherubim, as in a tri
umphal chariot, with all the hosts of heaven, as it were,
in his retinue. Thus God descended on Sinai, with
the fire, the cloud, and the glory ; thus he manifested
himself, when taking possession of " the holy place"
prepared for him in Sion ; (2 Chron. v. 13 ;) and in
some such manner we may suppose king Messiah to
have entered at his ascension, Avhen he Avent up in the
clouds, with power and great glory, tind all the at-

THE PSALTER. Day 13.
hast led captivity captive, and received gifts

for men ; yea, even for thine enemies, that the
Lord God might dwell among them.
19 Praised be the Lord daily, even the
God who helpeth us, and poureth his benefits
upon us.
20 He is our God, even the God of whom
cometh salvation : God is the Lord, by whom
we escape death.
21 God shall wound the head of his ene
mies, and the hairy scalp of such a one as go
eth on still in his wickedness.
22 The Lord hath said, I will bring my
people again, as I did from Basan, mine own
will I bring again, as I did sometime from the
deep of the sea.
tendant spirits joined his train, rejoicing to minister to
their Lord, and increase the pomp and splendour of that
glorious day. Bp. Horne.
(2.) When the ark bad ascended mount Sion, and was
deposited in the place assigned for it, the singers are
supposed, by Dr. Chandler, to have proceeded with
this part of the Psalm, in Avhich they celebrate the as
cension of their God and King, by the symbol of his
presence, to the heights of Sion, after having subdued
their enemies, and enriched his people with the spoil of
the vanquished, and the gifts of the tributary nations ;
of Avhich much was probably employed in the service of
the tabernacle, and afterwards in building the temple,
first designed by David, "that the Lord God might
dwell," and have a fixed permanent habitation, among
his people. But this whole transaction, like many
others of old, being a figurative one, the apostle, (Eph.
iv. 8,) has applied the words before us to our blessed
Saviour, (the true ark, on which the glory rested,)
aaIio personally ascended up to the highest heavens,
" led captivity captive," by triumphing over his con
quered enemies, and having received gifts from his hea
venly Father, as the fruits of his victory, gave them
unto men, as was most conducive to the establishment *
of his church, " that the Lord God might dwell among
them." "Thou hast ascended on high;" thou, 0 Christ,
who didst descend, from the right hand ofthe Majesty
in the heavens, to the lovrer parts of the earth, art
again ascended, from the lower parts of the earth, to
the right hand of the Majesty in the heavens : " thou
hast led captivity captive ;" thou hast conquered the
conqueror, bound the strong one, redeemed human
nature from the grave, and triumphantly carried it
Avith thee, to thc throne of God ; " thou hast receiv
ed gifts for men, yea, for the rebellious also ;" and,
being thus ascended into thy glory, thou hast received
of the Father the promise of the Spirit, with all his
gifts and graces, to bestow upon the sons of men ; even
upon such as heretofore have not only broken thy laws,
but appeared in arms against thee ; yet of such as these,
converted by thc power of thy Gospel, wilt thou form
and establish a church ; " that the Lord God may dwell

Day 13.
23 That thy foot may be dipped in the
blood of thine enemies, and that the tongue of
thy dogs may be red through the same.
24 It is well seen, O God, how thou goest ;
how thou, my God and King, goest in the sanc
tuary. (3.)
25 The singers go before, (4.) the minstrels
follow after, in the midst are the damsels play
ing with the timbrels.
26 Give thanks, O Israel, unto God the
Lord, in the congregations, from the ground of
the heart.
27 There is little Benjamin their ruler,
and the princes of Juda their council; the
princes of Zebulon, and the princes of Naph
tali. (5.)
28 Thy God hath sent forth strength for
thee ; stablish the thing, O God, that thou hast
wrought in us,

THE PSALTER. 507
29 For thy temple's sake at Jerusalem ; so
shall kings bring presents unto thee.
30 When the company of the spear-men,
and multitude of the mighty, (6.) are scatter
ed abroad among the beasts of the people, so
that they humbly bring pieces of silver; and
when he hath scattered the people that delight
in war ;
31 Then shall the princes come out of
Egypt ; the Morians' land shall soon stretch
out her hands unto God.
32 Sing unto God, (7.) Oye kingdoms ofthe
earth; O sing praises unto the Lord,
33 Who sitteth in the heavens over all,
from the beginning : Lo, he doth send out his
voice ; yea, and that a mighty voice.
34 Ascribe ye the powrer to God over Israel ;
his worship and strength is in the clouds.
35 0 God, wonderful art thou in thy holy

among them;" that so, of thy faithful people, gathered
from all parts of the world, may be built up a living
temple, " an habitation of God through the Spirit."
Bp. Horne.
(3.) When the ark was safely deposited, the sacrifices
were offered, the solemnity Avell nigh concluded, and the
assembly about to return back, Dr. Chandler supposes
the singers to have struck up, and joined in the remain
ing part of this noble anthem. These words contain
a sort of triumph, because this great work of transla
ting the ark was now so happily accomplished. The
people of Israel had a pledge and earnest of those great
things which God would do for them, by the joyful and
victorious manner, in which, with the ark of his pres
ence, he had taken possession of the place prepared for
him on mount Sion, and gone " into the sanctuary."
A like pledge and earnest of her future enlargement and
exaltation, was the ascension of her Lord and Head
to the Christian church. Bp. Horne.
(4.) The joy and gladness expressed by David, and
the liouse of Israel, when in solemn procession, with
the sound of vocal and instrumental musick, they
" brought up the ark of JehoArah, and set it in its place,"
(2 Sain. vi. 5. 15. 17,) maybe considered as a prelude
to that voice of universal exultation, with Avhich the
Christian church, in her holy services, doth now cele
brate the resurrection and ascension of her Redeemer.
Bp. Horne.
(5.) In this enumeration of the tribes of Israel, that
were present at the removal of the ark, four only are
mentioned; Benjamin and Judah, avIio dwelt nearest
to the city of David ; Zebulon and Naphtali, who
were the farthest distant from it ; to shew, as Dr.
Chandler observes, the unanimity ofthe whole nation,
and of all the tribes far and near, in attending this so
lemnity, to testify their willing acknowledgment of
David for their king, and the city of David for their
capital, where all the great solemnities of religion

should be performed, and their annual festivals contin
ually celebrated. Benjamin, though the youngest tribe,
is named first, and called the "ruler;" because from
that tribe sprang Saul, the first king of Israel. The
attendance of this tribe shewed, that all en\'y and oppo
sition to David from Saul's party was at an end. Upon
David's accession to the crown, Judah became the roy
al tribe, and supported the throne by its counsels.
Zcbulun and Naphtali were tribes of eminent learning
and knowledge. See Gen. xlix. 21 ; Judges v. 14.
Thus, after the publication of the Gospel, the nations
flocked into the Church, both those that were near, and
those that were afar off; power, wisdom, and learning,
submitted themselves to the kingdom, and conspired to
set forth the glory, of Messiah. Bp. Horne.
(6.) The hostile powers being overthrown, and the
Church of Israel fully established, the nations around
her, even those Avho had been most given to idolatry,
sued for her friendship, and came to Jerusalem, with
their gifts and oblations ; as, in like manner, after the
defeat of Maxentius and Maximin, the Roman empire,
with all its tributary provinces, was added to thc
Church of Christ. Bp. Horne.
(7.) " Rapt into future times," the prophet exhort-
cth, not Judea only, but all " the kingdoms of the
earth," to unite in chanting forth the praises of their
God and Saviour. In the fulness of time, this exhort
ation was heard and obeyed. For Eusebius thus
describes the state of the Church in the days of
Constantine : " There was one and the same power of
the Holy Spirit, which was passed through all the mem
bers ; one soul in all ; the same alacrity of faith ; one
common consent in chanting forth the praises of God."
Euseb. Eccles. Hist, book x. chap. 2. And it deserves
notice, that the primitive christians, when, delivered
from the rage of persecuting tyrants, they freely cele
brated their holy festivals, eouldfind no Avords so well
calculated to express the joy and gladness of their hearts,-
72

508places : even the God of Israel, he will give
strength and power unto his people. Blessed
be God. EVENING PRAYER.
Psalm 69. (8.) Salvum me fac.
SAVE me, O God ; (9.) for the waters are
come in even unto my soul.
2 I stick fast in the deep mire, wrhere no
ground is ; I am come into deep waters, so that
the floods run over me.
3 I am weary of crying, my throat is dry ;
my sight faileth me for waiting so long upon
my God.
4 They that hate me without a cause are more
than the hairs of my head ; they that are mine
enemies, and would destroy me guiltless, are
mighty. 5 I paid them the things that I never took :
as the songs of Moses, and David, and the prophets,
which seemed to have been divinely penned on purpose
for their use, upon that glorious occasion.
Bp. Horne.
(8.) Tlie application of many passages in this Psalm
to our Lord, made by himself and his apostles, as
well as the appointment of the whole, by the Church, to
be used on Good Friday, direct us to consider it as ut
tered by the son of God, in the day of his passion. 1 — 5
He describeth his sufferings, undergone for the sins of
men; 6, 7, prayeth that his disciples may not be offend
ed at the pain and shame ofthe cross ; 8 — 12, rclateth
the usage he met with at the hands of the Jews ; 1 3 — 20,
maketh his prayer to the Father ; 21, 22, complaineth
of his desolate estate, of the reproach cast upon him,
and of the gall and vinegar administered to him ; 23.
29, foretelletli the Judgments of heaven, about to fall
upon the Jewish nation ; 30, returneth to the consider
ation of his oWn sorrows, and prayeth for deliverance ;
31, 32, praiseth the Father for the accomplishment of
that deliverance ; 33, 34, exhorteth all men to come
and partake of it, and, 35, the whole creation to join in
a chorus of thanksgiving for it ; 36, 37, predicteth the
salvation, edification, perpetuity, of the Church.
Bp. Horne.
(9.) The Gospels inform us concerning the constan
cy and patience of Christ under his sufferings : the suff
erings themselves (those in particular of his soul) are
largely described in thc Psalms ; many of which,
and this among the rest, seem to have been indited be
fore hand by the Spirit, for his use in the day of trouble.
Bp. Horne.
(10.) These words, in the mouth of* David,
or any other sinful son of Adam, are plain enough.
They may, nevertheless, be spoken, as the rest of the
Psalm is, in thc person of Christ, concerning the ini
quities committed by us, but " laid on him;" which he
therefore mentions, as if they had been his oavii ;

THE PSALTER. Day 13.
God, thou knowest my simpleness, and my faults

are not hid from thee. (10.)
6 Let not them that trust in thee, O Lord
God of hosts, be ashamed for my cause ; let
not those that seek thee be confounded through
me, O Lord God of Israel.
7 And why ? for thy sake have I suffered
reproof ; shame hath covered my face.
8 I am become a stranger unto my brethren,
even an alien unto my mother's children. (11.)
9 For the zeal of thine house hath even
eaten me, and the rebukes of them that re
buked thee, are fallen upon me.
10 I wept, and chastened myself (12.) with
fasting, and that was turned to my reproof.
11 I put on sackcloth also, and they jested
upon me.
12 They that sit in the gate speak against
me, and the drunkards make songs upon me.
the head complaining of diseases incident only to the
members. See Isa. liii. 6. Bp. Horne.
(11.) The Jews were Christ's "brethren," according
to the flesh. To them he was a "stranger and an
alien." " He came to his own, and his own received
him not." " We know," said they, " that God spake
unto Moses ; but as for this fellow, Ave know not from
whence he is." And again "Thou art a Samaritan,
and hast a devil." John i. 11 ; ix. 29 ; viii. 48. The
ground of all this enmity was the "zeal" of Christ for
the reformation and purification ofthe Church, which he
manifested in his reproofs and exhortations, as also by
the emblematical act of driving the buyers and sellers
out of the temple. Upon this latter occasion, the Evan
gelist tells us, " his disciples remembered that it was
Avritten," that is, it was predicted of Messiah in this
Psalm, " The zeal of thine house hath eaten me up."
John ii. 17. Therefore, as he adds immediately, "the
reproaches of them that reproached thee fell on me."
In calumniating and blaspheming the Avorks of the Son
of God, the Jews reproached both the Father who gave
him those works to do, and the Spirit, by which he did
them : all which reproaches fell on the man Christ, as
the visible instrument employed in thc doing of them.
This last passage is thus quoted and applied by St.
Paul. " Even Christ pleased not himself: but, as it is
Avritten, Thc reproaches of them that reproached thee
fell on me." Rom. xv. 3. Bp. Horne.
(12.) To expiate the sins of his creatures, the King
of glory became a man of sorrows ; he put on mortal
flesh, as a penitential garment ; he fasted, and prayed,
and mourned, and wept, and humbled himself to the
dust, as if he had been the offender, and wc the right
eous persons that needed no repentance. And what
return Avas made him ? " It was to his reproach, and he
became a proverb to them," for whom he suffered.
" They that sat in the gate," or, on the " judgment-
seat," which used to be in the gates of cities, even the

Day 13. THE PSALTER
13 But, Lord, I make my prayer unto thee
in an acceptable time.
1 4 Hear me, O God, in the multitude of
thy mercy, even in the truth of thy salvation.
15 Take me out of the mire, that I sink

i09

not ; 0 let me be delivered from them that
hate me, and out of the deep wraters.
1 6 Let not the water-flood drown me, nei
ther let the deep swallow me up ; and let not
the pit shut her mouth upon me.
1 7 Hear me, O Lord, for thy loving kind
ness is comfortable ; turn thee unto me accord
ing to the multitude of thy mercies :
1 8 And hide not thy face from thy servant ;
for I am in trouble : 0 haste thee, and hear
me. 1 9 Draw nigh unto my soul, and save it ;
O deliver me, because of mine enemies.
20 Thou hast known my reproof, my
shame, and my dishonour : mine adversaries
are all in thy sight.
21 Thy rebuke hath broken my heart; I
am full of heaviness : I looked for some to have
pity on me, but there was no man, neither
found I any to comfort me.
senators and judges of the Land, the chief priests and
elders, " spake against him," with cool and deliberate
malice ; while he was " the song of the drunken,"
and profligate, who more grossly insulted and derided
him. Bp. Horne.
(13.) That this and thc following verses are to be
understood in the future sense by Avay of prediction,
and not as an imprecation, is affirmed by St. Augustine :
and indeed the original is most fitly rendered in thc fu
ture " shall be." And so doth the JcAvish Arab inter
preter observe, that such seeming imprecations, as here
and elsewhere occur in this book of Psalms, arc not so
much by Avay of imprecation, as by Avay of prophecy
or prediction of what "in God's first judgment would cer
tainly befal. Dr. Hammond. At this verse beginneth a
prediction of those dreadful judgments wliich heaven
has since inflicted upon the crucifiers of the Lord of glo
ry. By their " table becoming a snare, and their peace-
offerings a trap," is pointed out the consequence ofthe
Jews adhering to the legal services, in opposition to him
svho is " the end ofthe law for righteousness." After
his sufferings and exaltation, to continue under thc law
became not only unprofitable, but destructive, inasmuch
as it implied a denial of Messiah's advent, and a re
nunciation of every evangelical benefit and blessing.
Bp. Horne.
(14.) They, Avho loved darkness* rather than light,
by the righteous judgment of God were permitted to
Avalk on in darkness, while the blind led the blind.
And such still continues to be the state of the Jews, not-
Avithstanding the intolerable weight of woe which made

22 They gave me gall to eat ; and when I
was thirsty, they gave me vinegar to drink.
23 Let their table be made a snare (13.)
to take themselves withal ; and let the things
that should have been for their wealth, be unto
them an occasion of falling.
24 Let their eyes be blinded (14.) that
they see not ; and ever bow thou down their
backs. 25 Pour out thine indignation (15.) upon
them, and let thy wrathful displeasure take
hold of them.
26 Let their habitation be void, and no man
to dwell in their tents. (16.)
27 For they persecute him whom thou
hast smitten ; and they talk how they may vex
them whom thou hast wounded.
28 Let them fall from one wickedness to
another, (17.) and not come into thy right
eousness. 29 Let them be wiped out of the book of
the living, and not be written among the right-
eous. 30 As for me, (18.) when I am poor and
in heaviness, thy help, O God, shall lift me up.
" their loins to shake," and boAved doAvn their backs to
the earth. " The veil rcinaineth yet upon their hearts,"
in the reading of the Old Testament ; nor can they see
therein "the things which belong unto their peace."
These last two verses arc cited, as spoken of Israel, by
St. Paul. Rom. xi. 9, 10. Bp. Home.
(15.) Never Avas "indignation so poured out," nev
er did " wrath so take hold" on any nation, as on that,
which once was, beyond every other, beloved and fa
voured. " The wrath," says St. Paul, (l Thess. ii. 16.)
" is come upon them to the uttermost," to the very last
dregs of the cup of fury. Bp. Horne.
(16.) Our Lord seems to have had this passage in
his vieAv, when he said to the Jews, "Behold, your
house is left unto you desolate :" Matt, xxiii. 38.
Jerusalem was by the Roman armies destroyed from
the foundations. It hath been rebuilt, and inhabited by
Gentiles, by Christians, and by Saracens, but no more
by the Jewish people. It is remarkable, that this verse
is applied, (Acts i. 20, ) to Judas, considered as the head
and representative of that apostate nation, which reject
ed and delivered up its Prince and Saviour to be cruci
fied. " He was guide to them that took Jesus :" Acts
i. 16. Thc punishment, therefore, as well as the sin
of Israel, is portrayed in his person, and the same
prophecy is applicable to him and his countrymen.
Bp. Horne.
(17.) As they added affliction to the afflictions of
Christ, so God permitted them to go on, blinded and de
serted, in their Avickedness, " adding sin to sin," filling
up the measure of their fathers, still obstinately refus-

510 31 I will praise the name of God with a
song, and magnify it with thanksgiving.
32 This also shall please the Lord, better
than a bullock that hath horns and hoofs.
33 The humble shall consider this, and be
glad : seek ye after God, and your soul shall live.
34 For the Lord heareth the poor, and des
piseth not his prisoners.
35 Let heaven and earth praise him : the
sea, and all that moveth therein.
36 For God will save Sion, (19.) and build
the cities of Juda, that men may dwell there,
and have it in possession.
37 The posterity also of his servants (20.)
shall inherit it ; and they that love his name shall
dwell therein.
Psalm 70. (21.) Deus, in adjutorium.
HASTE thee, O God, to deliver me ; make
haste to help me, O Lord.
2 Let them be ashamed and confounded,
that seek after my soul ; let them be turned
backward and put to confusion, that wish me
evil.
ing to come into the church, and partake of the right
eousness which is by faith. Bp. Horne.
By " the book ofthe living," in which the names of
the "righteou are written," is to be understood the
register of the true servants and worshippers of God,
of those who are "justified," or made " righteous,"
through faith . In this register, the names of Abraham,
Isaac, and Jacob, the ancient fathers of the Israelitish
race, with their true children, stand recorded ; but
the degenerate and apostate JeAvs have been long since
" blotted out;" they are no longer the peculium of hea
ven ; nor have they any part or portion in the inherit
ance of the sons of God. Bp. Horne.
(18.) Here, as in the 22d, and many other Psalms,
the scene changes from soitoav to joy ; from a state of
suffering to one of triumph ; from the passion to the res
urrection. Jesus, risen from the dead, declares his res
olution of praising and magnifying thc Father, for the
salvation of the world, happily accomplished by his la
bours and sufferings, which Avere now for ever at an end.
The Church does thc same incessantly, on earth, and
in heaven. Bp. Horne.
(19.) The salvation and edification of the Church
followed the passion and resurrection of Christ. " God
will save Sion," that is, the Church, which at first con
sisted of the apostles, who were Jews, and others of
that nation by them converted to the faith. " And build
the cities of Judah," or cause churches to arise in all
the world, which shall from thenceforth take the names,
and inherit the privileges, of " Israel and Judah ; that
men," even such as God shall call from among the na
tions, " may dwell there," as citizens of the new Jeru-

THE PSALTER. Day 14.
3 Let them for their reward be soon
brought to shame, that cry over me, There,
there. 4 But let all those that seek thee be joyful
and glad in thee : and let all such as delight
in thy salvation say alway, The Lord be prais
ed. 5 As for me, I am poor and in misery : haste

thee unto me, O God.

6 Thou art my helper, and my Redeemer :
O Lord, make no long tarrying.

The Fourteenth Day.
MORNING PRAYER.
Psalm 71. (22.) In te, Domine, speravi.
IN thee, O Lord, have I put my trust ; (23.)
let me never be put to confusion, but rid me,
and deliver me in thy righteousness ; incline
thine ear unto me, and save me.
2 Be thou my strong hold, whereunto I may
alway resort : thou hast promised to help me,
salem, "and," instead of the rejected Jews, "have it
in their possession." Bp. Horne.
(20.) The continuation of the Church in the posterity
of the faithful, is here predicted. Accordingly, tbe de
scendants of the proselyted Gentiles have been in pos
session of the Gospel privileges, for above 1700 years.
And thus it will be, while they abide in the faith, and
" love the name," of Jesus. Should the Gentiles apos-
tize as the Jews, and the Jews be comrerted as the Gen
tiles Avere, then the Gospel would go from the Gentiles
to the Jews, as before it Avent from the Jews to the Gen
tiles; then would there "come out of Sion the deliver
er, to turn away ungodliness from Jacob." Rom. xi. 26.
Bp. Horne.
(21.) The words of this Psalm occur, Avithout any
material variations, in Ps. xl. verse 16, to the end.
The reader is therefore referred thither for the exposi
tion ; as before, in the case ofthe 53d and 14th Psalms.
Bp. Horne.
(22.) The Psalmist, sorely distressed in his old age
(see ver. 8, and 16,) by the rebellion of Absalom, which
was his great affliction at that period of life, ver. 1,
prayeth for the divine assistance ; pleading God's
righteousness, 2, and promise ; 3, the iniquity of his
persecutors ; 4, 5, the mercies vouchsafed him from his
birth ; 6, 7, his being deserted and given up by man ;
8, his old age ; 9, the taunts and insults of his adver
saries ; 10, he repeateth his request ; 11, prophesieth
the downfall of his enemies ; declareth, 12, his hope,
13, his gratitude, 14, his faith; 15, 16, wisheth to be
preserved, that he might shew forth the power and glo
ry of God, whose righteousness and marvellous acts,

Day 14.
for thou art my house of defence, and my cas
tle. 3 Deliver me, O my God, out of the hand
of the ungodly, out of the hand of the unright
eous and cruel man :
4 For thou, O Lord God, art the thing that
' I long for: thou art my hope, even from my
youth. 5 Through thee have I been holden up ever
since I was born : thou art he that took me out
of my mother's womb : my praise shall be al
ways of thee.
6 I am become as it were a monster (24.)
unto many, but my sure trust is in thee.
7 O let my mouth be filled with thy praise,
that I may sing of thy glory and honour all
the day long.
8 Cast me not away in the time of age ;
forsake me not when my strength faileth me :
9 For mine enemies speak against me ; (25.)
and they that lay wait for my soul take their
counsel together, saying, God hath forsaken
him ; persecute him, and take him ; for there
is none to deliver him.
10 Go not far from me, O God ; my God,
haste thee to help me.
1 1 Let them be confounded and perish, that
are against my soul ; let them be covered with
shame and dishonour that seek to do me evil.
12 As forme, I will patiently abide alway,
and will praise thee more and more.
1 3 My mouth shall daily speak of thy right-
17, he extolleth, and thence, 18, 19, promiseth himself
a final redemption from all his troubles, and a restora
tion to honour and comfort ; when, 20 — 22, he shall
sing and speak the praises of the Lord. Bp. Horne.
(23.) The promises of salvation are made to those,
who, renouncing all confidence in the world and them
selves, " trust" in God alone for it. For this reason
the Psalmist so often begins his prayer Avith a declara
tion of his " faith," which is to the soul in affliction,
what an anchor is to a ship in distress. Bp. Horne.
(24.) David, banished from his kingdom, was re
garded as a " wonder," or a prodigy of Avretchcdness ;
Christ, in his state of humiliation upon earth, was a
"sign," every where " spoken against," as Simeon
foretold he would be. Luke ii. 34. Bp. Horne.
(25.) They who saw David ascending mount OliAet
in tears, when Absalom had driven him from Jerusalem,
and they who beheld Jesus led forth out of the same
Jerusalem, to be crucified on mount Calvary, were
tempted to regard both the one and the other, as finally
deserted by God. They who view the Church, or any
member thereof, under affliction and persecution, are

THE PSALTER.

511
for I know no end

eousness and salvation;
thereof. 14 1 will go forth in the strength of the
Lord God, and will make mention of thy right
eousness only.
1 5 Thou, O God, hast taught me from my
youth up until now ; therefore will I tell of
thy wondrous works.
1 6 Forsake me not, O God, in mine old age,
when I am grey-headed, until I have showed
thy strength unto this generation, and thy pow
er to all them that are yet for to come.
1 7 Thy righteousness, O God, is very high,
and great things are they that thou hast done :
O God, who is like unto thee !
18 0 what great troubles and adversities
hast thou showed me ! (26.) and yet didst thou
turn and refresh me ; yea, and broughtest
me from the deep of the earth again.
1 9 Thou hast brought me to great honour,
and comforted me on every side.
20 Therefore will I praise thee, (27.) and
thy faithfulness, O God, playing upon an instru
ment of music : unto thee will I sing upon the
harp, 0 thou Holy One of Israel.
21 My lips will be fain when I sing unto
thee ; and so will my soul, whom thou hast
delivered. 22 My tongue shall also talk of thy right
eousness all the day long; for they are con
founded and brought unto shame, that seek to
do me evil.
too frequently tempted to think the same, and to act ac
cordingly ; though they are so plainly taught the con
trary, by the restoration of the king of Israel, and the
resurrection of the Son of God. Bp. Horne.
(26.) In David, delivered out of his troubles, and res
tored to his throne, we behold our Lord, after his
" great and sore trouble, literally quickened, or revived.
brought up again from the depths ofthe earth, increas
ed in greatness, and comforted on every side." In him
we were virtually, by his grace we are actually, rais
ed from sin and sorrow, to righteousness and comfort ;
and through his power we shall be raised, from dust
and corruption, to glory and immortality. Bp. Hoene.
(27.) The truth of God, in accomplishing his prom
ises, by the redemption of our souls, and the confusion
of our spiritual enemies, is a subject which demands a
never-ceasing tribute of gratitude and love, of praise
and thanksgiving. To celebrate it aright, with the
melody of instruments, voices, and affections, all in
perfect concord, is the duty and delight of the church
militant; which, when thus employed, affords the best
resemblance of the church triumphant. Bp. Horne.

512

Psalm 72. (28.) Deus judicium.
GIVE the king thy judgments, O God, and
thy righteousness unto the king's son. (29.)
2 Then shall he judge thy people according
unto right, and defend the poor.
3 The mountains also shall bring peace,
and the little hills righteousness unto the peo
ple. (30.)
4 He shall keep the simple folk by their
right, defend the children of the poor, and pun
ish the wrong doer.
5 They shall fear thee as long as the sun
and moon endureth, (31.) from one genera
tion to another.
6 He shall come down like the rain (32.)
into a fleece of wool, even as the drops that
water the earth.
(28.) David praying for Solomon, foretelleth his
peaceful and glorious reign, and under that figure in
most lively and beautiful colours pourtrayeth the king
dom of Messiah ; 1 — 4, its righteous administration ;
5, its duration ; 6, 7, its blessings ; 8, its extent ;
9 — n, the accession ofthe Gentiles to it; 12 — 14, the
redemption to be wrought, and, 15, the prayers and
praises to be offered up in it ; 16, its miraculous increase
and fruitfulness ; 17, its perpetuity and universality;
18, 19, a doxology sung to God for it. Bp. Horne.
(29.) In this prophetical prayer, the aged monarch
of Israel, about to resign the kingdom into the hands
of his son Solomon, makes unto God the request of a
wise father for him. He asks such a portion of Avisdom
and integrity from above, as might enable the young
prince to govern aright the people of God, and to exhibit
to the world a fair resemblance of that king of Israel,
who was, in the fulness of time, to sit upon "the throne
of his father David ;" (Luke i. 32 :) " to reign in right
eousness ;" (Isa. xxxii. 1 :) and " to have all judgment
committed unto him." John v. 22. Bp; Horne.
(30.) In other words, peace, manifested by its conse
quence, plenteousness, shall be upon all the mountains
and little hills of Judea, by means of that righteous
judgment which Solomon will execute in thc land.
And thus in the days of Messiah, " Beautiful upon thc
mountains were the feet of them that brought the glad
tidings of peace ;" which the fruits ofthe Spirit, in the
churches, plainly shewed to have been derived from
above, through the righteousness of the Redeemer, pro
ducing " peace on earth." Bp. Horne.
(31.) The kingdom of Solomon continued, in his OAvn
person, only for forty years ; but in his seed, that is,
Christ, it is established throughout all generations.
He reigneth "over the liouse of Jacob for ever, and of
his kingdom there shall be no end. " Luke i. 33. His
dominion over the world by his providence, and in the
Church by the influences of his grace, is to be coeval
with that of the celestial luminaries in nature. And
when the "moon shall be confounded, and the sun

THE PSALTER. Day 14.
7 In his time shall the righteous flourish ;

yea, and abundance of peace, so long as the
moon endureth.
8 His dominion shall be also from the one
sea to the other, and from the flood unto the
world's end.
9 They that dwell in the wilderness shall
kneel before him ; his enemies shall lick the
dust. 1 0 The "kings of Tharsis and of the isles
shall give presents ; the kings of Arabia and
Saba shall bring gifts. (33.)
1 1 All kings shall fall dowrn before him ;
all nations shall do him service.
12 For he shall deliver the poor (34.) when
he crieth ; the needy also, and him that hath
no helper.
13 He shall be favourable to the simple
ashamed," when the heavens shall be dissolved, and the
earth burnt up, " the Lord of hosts shall reign on mount
Zion," in the Jerusalem above, in glory everlasting.
See Isa. xxiv. 23. Bp. Horne.
(32.) Refreshing and salutary, as the drops of hea
ven to the shorn and parched grass, is the mild admin
istration of a wise and pious prince to his subjects.
And what image can convey a better idea of those
most beneficial and blessed effects, which followed the
descent ofthe Son of God upon the earth, and that of the
Spirit, at the day of Pentecost ? The prophets abound
with descriptions of those great events, couched in
terms borroAved from the philosophy of rain and dew.
See Isa. xliv. 3; lv. 10; Hos. xiv. 5; Heb. vi. 7.
In the last words of David, the reign of Messiah is
described under this figure : " he shall be as the tender
grass, springing out of the earth by clear shining after
rain." 2 Sam. xxiii. 4. Bp. Horne.
(33.) This verse suggesteth to our meditation sever
al curious and interesting particulars, all tending to one
and the same end. As, 1. The munificent presents
and immense treasures, brought to Solomon from Tar-
shish, and the isles of the Gentiles : 1 Kings x. 22, &c.
2. The coming of the queen of Sheba from the south,
with her gifts and acknoAvledgments, to Jerusalem. 3.
The offerings made by the eastern magi, as the first-
fruits of thc Gentiles, to the Saviour of the world.
And, lastly, the accession of the nations to the faitli,
(even these "isles ofthe Gentiles,") bringing their glo
ry and honour into the city of God. See Isa. xlix, Ix;
Rev. xxi. 24. Bp. Horne.
(34.) These three verses, considered as describing
tho just and merciful administration of Solomon, need
no exposition. As prophetical of Messiah's reign,
they may be thus connected with the context, and par
aphrased ; The kings and the nations of the earth shall
accede to the Church of Christ, induced so to do by the
fame of his mercy, no less than by that of his majesty.
They shall hear of the great deliverance wrought by
him for the poor in spirit, Avho make their prayer unto

Day 14. THE
and needy, and shall preserve the souls of the
poor. 14 He shall deliver their souls from false
hood and wrong ; and dear shall their blood be
in his sight.
15 He shall live, (35.) and unto him shall
be given of the gold of Arabia ; prayer shall be
made ever unto him, and daily shall he be prais
ed. 16 There shall be an heap of corn (36.) in
the earth, high upon the hills ; his fruit shall
shake like Libanus, and shall be green in the
city like grass upon the earth.
17 His name shall endure for ever ; his
name shall remain under the sun amongst the
him, confessing their sins, and acknowledging the ina
bility of any creature, in hea\eii or earth, to recover
them from their lost estate. These lie shall spare, and
pardon, and save from sin, and from death, and from
hell. He shall, for this purpose, break the snares, and
destroy thc power, of their great oppressor, the devil ;
and so dear shall their blood be in his sight, that he shall
shed his own for it ; after which, arising to a new and
immortal life, he shall accomplish the eternal redemp
tion of his servants. Bp. Horne.
(35.) As Solomon's reign was long and prosperous,
that of Messiah is everlasting and glorious : as the
rich brought presents to the one ; so the nations offer
ed up themselves, their possessions, their souls and their
bodies, to the other : as the former was continually
"prayed for," and blessed by his subjects, who owed
peace and plenteousness to his government ; so, with
regard to the latter, prayer is made ever in the Church,
for the increase and consummation of his kingdom ; and
" daily is he praised" by his people, for all the riches
of grace, for all the comforts of the Spirit, and for all
the hopes of glory, which they possess and enjoy through
him. _ Bp. Horne.
(36.) As if it were said, The blessings of this spirit
ual kingdom shall be multiplied, like the produce of a
very fruitful 3 ear, when the barren mountains yield a
plentiful crop, and the standing corn shakes with the
wind upon the hills, as the trees do upon Libanus and
other mountains : and the cities shall yield forth fruit
from this word soavh among them, as kindly as the grass
groAvs in a fertile pasture. Dr. Nicholls.
(37.) Blessed, therefore, be thou, O Lord Jesus ! for
thou art the Lord God, even the God of Israel, who
hast wrought such miracles of mercy, for the salvation
of -the Church : and blessed, by the tongues of men and
angels, be thy holy and glorious name ; and let the
whole earth be filled with the amazingly transcendent
and inconceivable majesty of thy most excellent glory,
for evermore ! So be it, so be it. Bp. Horne.
(38.) Most of the Psalms from this to the 107th are
attributed to Asaph : supposed by some to be the fa
mous singer in David's time, (1 Chron. xvi. 5; 2
Chron. v. 12 :) by Bp. Patrick to be Asaph the seer,
who lived in the days of Hezekiah, (2 Chron. xxix. 30 ;)

PSALTER. 513
posterities, which shall be blessed through
him ; and all the heathen shall praise him.
18 Blessed be the Lord God, (37.) even the
God- of Israel, which only doeth wondrous
things ;
19 And blessed be the name of his Majesty
for ever : and all the earth shall be filled with
his Majesty. Amen, Amen.
EVENING PRAYER.
Psalm 73. (38.) Quam bonus Israel !
TRULY God is loving (39.) unto Israel ;
even unto such as are of a clean heart.
2 Nevertheless, my feet were almost gone.
my treadings had well nigh slipt. (40.)
and whose Psalms were ordered to be sung together
with those of David by that prince. But the house of
Asaph being a noted family of thc tribe of Levi, there
were probably several composers of Psalms of that
name, Avhosc compositions are brought together in this
collection. Dr. Nicholls.
Thc person speaking in this Psalm relates, 1 — 3, the
process of a temptation, occasioned by his beholding
the prosperity of wicked men upon earth, Avhich he de
scribes, 4 — 11, with, 12, 13, the suggestions of nature
on the occasion ; but, in opposition to these, grace
urges, 14, thc examples of saints, 15, the difficulty of
judging concerning God's dispensations, and, above all,
16 — 19, the final issue of things at the last day, and
the end of that prosperity, which had excited his envy.
Perfectly satisfied withthese considerations, 20, 21, he
owns his uneasiness to have sprung from his ignorance ;
and, 22 — 27, closes the Psalm with the most affection
ate expressions of his full trust and confidence in the
divine mercy and goodness. No temptation is more
common, or more formidable, than that abo\e men
tioned. A more powerful and effectual antidote to it
cannot be devised, than this most instructive and beau
tiful Psalm affords. Bp. Horne.
(39.) This declaration seems to be the result of a
long struggle in the mind ofthe Psalmist, betAveen na
ture and grace, in which the latter proves victorious,
and, notwithstanding all appearances to the contrary,
determines, against the suggestions of the former, that
God is the same good and merciful God to his church
and people, if they do but preserve inviolable their
fidelity to him, whether, in this world, they enjoy pros
perity, or endure affliction. Bp. Horne.
(40.) Temptations impede thc progress of the Christ
ian in the way of righteousness, and incline him to fall ;
as it happens to one who walks in a slippery path.
The temptation, here complained of, is that excited by
seeing wealth and honour in the hands of infidelity and
villainy, while the faithful servants of God are covered
with infamy, and oppressed by poverty. A prospect
of this sort is apt to make us distrust the love of heaven
towards us, and its providence over us. For our bene
fit, therefore, in the course of this Psalm, the disease
is particularized, and the remedy prescribed.
Bp. Horne.

514 3 And why ? I wras grieved at the wicked :
I do also see the ungodly in such prosperity.
4 For they are in no peril of death ; but are
lusty and strong.
5 They come in no misfortune like other
folk ; neither are they plagued like other men.
6 And this is the cause that they are so
holden with pride, and ovenvhelmed with cru
elty. > 7 Their eyes swell with fatness, and they
do even what they lust.
8 They corrupt other, and speak of wicked
blasphemy ; their talking is against the Most
High. 9 For they stretch forth their mouth unto
the heaven, and their tongue goeth through
the world.
10 Therefore fall the people unto them,
and thereout suck they no small advantage.
11 Tush, say they, how should God per
ceive it ? is there knowledge in the Most High ?
12 Lo, these are the ungodly: (41.) these
prosper in the world ; and these have riches
in possession : and I said, Then have I cleans
ed (42.) my heart in vain, and washed mine
hands in innocency.
13 All the day long have I been punished,
and chastened every morning.
14 Yea, and I had almost said (43.) even as
they; but lo, then I should have condemned the
generation of thy children.

THE PSALTER. Day 14.
15 Then thought I to understand this ; but
it was too hard for me,
1 6 Until I went into the sanctuary of God :
then understood I the end of these men ;
17 Namely, how thou dost set them in
slippery places, and castest them down and
destroyest them.
18 0 how suddenly do they consume, per
ish, and come to a fearful end !
1 9 Yea, even like as a dream when one
awaketh ; so shalt thou make their image to
vanish out of the city.
20 Thus my heart was grieved, (44.) and
it went even through my reins.
21 So foolish was I, and ignorant, even as
it were a beast before thee.
22 Nevertheless, I am alway by thee ; (45.)
for thou hast holden me by my right hand.
23 Thou shalt guide me with thy counsel,
and after that receive me with glory.
24 Whom have I in heaven but thee ? and
there is none upon earth that I desire in com
parison of thee.
25 My flesh and my heart faileth ; but God
is the strength of my heart, and my portion
forever. 26 For lo, they that forsake thee shall per
ish ; thou hast destroyed all them that commit
fornication against thee.
27 But it is good for me (46.) to hold me
fast by God, to put my trust in the Lord God,

(41.) The temptation is now stated in its full force.
" These" worthless, ungodly, blasphemous wretches,
whose characters I have been delineating, "these" are
the men who prosper in the. world, who succeed in every
thing they undertake, and roll in riches ! What are
we to think of God, his providence, and his promises ?
Bp. Horne.
(42.) Nature will be apt upon this occasion to suggest
that all my faith, my charity, and my devotion, all my
watching, and fastings, in short, all the labour and
pains I have taken in the way of goodness, have been
altogether vain and fruitless : since, while the rebel
lious enemies of God enjoy the world and themselves
at pleasure, I, who continue his servant, am in perpet
ual tribulation and affliction. Bp. Horne.
(43.) The Psalmist, having thus particularized thc
disease, proceeds now, like a skilful physician of the
soul, to prescribe a medicine for it, which is compound
ed of many salutary ingredients. And first, to the
suggestion of nature, grace opposes the examples of the
children of God, who never fell from their hope in an
other world, because of their sufferings in this. For
a man, therefore, to distrust the divine goodness on

that account, is to belie their hope, renounce their faith,
and strike his name out of their list. Bp. Horne.
(44.) The Psalmist, fully satisfied with the conduct
of Providence, reflects upon the folly of his former un
easiness, and humbly oaviis, that his doubts Avere occa
sioned solely by his ignorance of God's ways ; while
he formed his judgment of them without having duly
taken into consideration the final issue of things. The
last day, Avhen it comes, will bring with it a solution
of all difficulties. He who bears impressed upon his
mind such an idea of that day, as the Scriptures can
give him, may solve them now. Bp. Horne.
(45.) The remainder of the Psalm contains the most
dutiful and affectionate expressions of a mind perfectly
at ease, and reposing itself, with comfortable assurance,
on thc loving kindness of the Lord, of which it had
experienced a fresh instance, in its support under the
late temptation, and complete victory over it. " I am
continually with thee," as a child under the tender care
of a parent ; and, as a parent, during my danger of
falling in a slippery path, " thou hast holden me," thy
child, " by my right hand." Bp. Horne.
(46.) As if the Psalmist had said, in other words,

Day 14.
and to speak of all thy works in the gates of
the daughter of Sion.
Psalm 74. (47.) TJt quid, Deus ?
O GOD, wherefore art thou absent from us
so long ? why is thy wrath so hot against the
sheep of thy pasture ?
2 O think upon thy congregation, (48.)
whom thou hast purchased, and redeemed of
old. 3 Think upon the tribe of thine inherit
ance, and mount Sion, wherein thou hast dwelt.
4 Lift up thy feet, that thou mayest utterly
destroy every enemy, which hath done evil in
thy sanctuary.
5 Thine adversaries roar (49.) in the midst
of thy congregations, and set up their banners
for tokens.
6 He that hewed timber afore (50.) out of
the thick trees, was known to bring it to an ex
cellent work ;
7 But now they break down all the carved
work thereof with axes and hammers.
Hear, therefore, the conclusion of the whole matter.
Let others, dazzled by the blaze of worldly prosperity,
forsake God, to obtain a share of it ; or murmur against
him, because they cannot obtain it. I am persuaded,
it now is, and finally will be, " good," delightful, pro
fitable, and honourable, " for me to draw near," and
join myself " to him ;" which, in this life, I can do no
otherwise, than by believing and hoping in his holy
name; "I will put my trust in the Lord God," and
excite others to do the same by " declaring his works,"
and dispensations ; that all may perceive what an
amazing difference will one day be made, between him
who lusteth after the creature, and him who loveth the
Creator. Bp. Horne.
(47.) This is another Psalm, composed during the
time of the captivity by another Asaph, different from
the author of the foregoing. It contains a very mourn
ful relation of the destruction of the temple most pro
bably by Nebuchadnezzar's soldiers, and of the mise
rable calamities and reproaches which the Jews sus
tained in their captivity. Dr. Nicholls.
Upon whatever occasion this Psalm might have been
originally composed, it is plainly intended for the use
of the Church in time of persecution. 1. She bemoans
herself as deserted by God ; the return of whose favour
she entreats, 2, 3, on account of his having redeemed
her; 4 — 10, of the ravages made, and, 11, the re
proaches thrown out, by the enemy; 12 — 16, she re
minds him of thc Avonders formerly wrought in her be
half, and, 17, 18, of his power and goodness, mani
fested in the common course of nature ; 20, of the re
lation in which she stands to him ; 21, of his covenant ;
22, 23, of the honour of his name, and, 24, the increas-

THE PSALTER. 515
8 They have set tire upon thy holy places,
(51.) and have defiled the dwelling-place of
thy name, even unto the ground.
9 Yea, they said in their hearts, Let us make
havock of them altogether : Thus have they
burnt up all the houses of God in the land.
10 We see not our tokens ; there is not one

prophet more ; no, not one is there among us,
that understandeth any more.-
1 1 O God, how long shall the adversary do
this dishonour ? (52.) how long shall the ene
my blaspheme thy name ? for ever ?
12 Why withdrawest thou thy hand ? why
pluckest thou not thy right hand out of thy
bosom, to consume the enemy ?
13 For God is my King of old ; the help
that is done upon earth, he doeth it himself.
14 Thou didst divide the sea (53.) through
thy power ; thou breakest the heads of the
dragons in the waters.
1 5 Thou smotest the heads of Leviathan in
pieces, (54.) and gavest him to be meat for the
people in the wilderness.
ing fury of her adversaries, just ready to swallow her
up. Bp. Horne.
(48.) The Israelitish Church pleads for mercy, upon
these considerations, that God had vouchsafed to re
deem her from the Egyptian bondage, and to fix his
residence on mount Sion, all which would prove to have
been done in vain, should he leave her, at last, in the
hands of her enemies. The redemption hy Jesus Christ,
and his habitation inthe Church Christian by his Spirit,
are the corresponding arguments to be urged, on simi
lar occasions, by her, and by the believing soul.
Bp. Horne.
(49.) No sound can be more shocking than the con
fused clamours of an heathen army sacking the temple ;
no sight so afflicting, as that of " the abomination of
desolation standing in the holy place." Bp. Horne.
(50.) As if it were said, It is well known from the
sacred records of our nation, to what admirable beauty
the skilful hand of the artificers brought the rough ce
dar trees, which were cut down by the hatchets of Hi
ram's Avoodmen in the thick Tyrian forests. 1 Kings v.
10. But now they tear down all the curious carvings,
that cost so much time and exquisite labour, Avith axes
and hammers and such other rude instruments of iron.
Dr. Nicholls.
(51.) The gates of the second temple Avere set on fire
by Antiochus ; (see 1 Mace. iv. 38,) but the Avhole fabrick
of the first was burnt by Nebuchadnezzar.
Bp. Home.
(52.) To an enumeration of calamities succeeds a
prayer for deliverance, grounded on the necessity of
God's vindicating the honour of his name from the in
solent and blasphemous reproaches and scoffs of thc
73

516 THE PSALTER
1 6 Thou broughtest out fountains, (55.) and
waters out of the hard rocks ; thou driedst up
mighty waters.
1 7 The day is thine, and the night is thine ;
thou hast prepared the light and the sun.
1 8 Thou hast set all the borders of the earth ;
thou hast made summer and winter.
19 Remember this, O Lord, (56.) how the
enemy hath rebuked ; and how the foolish peo
ple hath blasphemed thy name.
20 O deliver the soul of thy turtle-dove un
to the multitude of the enemies ; and forget
not the congregation of the poor for ever.
21 Look upon the covenant ; (57.) for all
the earth is full of darkness and cruel habitations.
22 O let not the simple go away ashamed ;
but let the poor and needy give praise unto thy
name.

enemy ; (see Ezek. xx. 9.) He is, therefore, entreat
ed to make bare his arm in the sight of the nations, and
to let his right hand become glorious in the vindication
of his name, and the defence of his inheritance.
Bp. Horne.
(53.) The first part of this verse alludes to that mar
vellous act of Omnipotence, which divided the Red sea,
for Israel to pass over ; the second part, to the return
of its waves upon the heads of the Egyptians, who, like
so many sea-monsters, opening their mouths to devour
the people of God, were overwhelmed, and perished in
the mighty waters. The Christian Church is taught
to contemplate, under this figure, the salvation of her
children, and the destruction of their spiritual enemies,
by the waters of baptism : (see 1 Cor. x. 2, and the
Office of Baptism in the Church of England.) Parallel
to this passage in our Psalm, is that most sublime one,
Isa. li. 9, 10, 11. Bp.Horne.
(54.) "Leviathan" stands for Pharaoh, or the Egypt
ian power, represented by the Egyptian animal, the
crocodile of Nile, the Egyptian river. The " heads of
leviathan" are the princes of Egypt, the leaders of the
Egyptian armies. And "the people, or inhabitants,
ofthe wilderness," to whom they were given for a prey,
are not men, but a species of wild beasts, haunting the
deserts. See Isa. xiii. 21 ; and xxxiv. 14. Thc sense
therefore is, that thc bodies of Pharaoh and his captains
were thrown on shore by the sea, and so became food
for the wild beasts of the neighbouring deserts. The
final destruction of the adversaries of Messiah's king
dom is described at large under a like image. Revela
tions xix. 17, &c. Bp. Horne.
(55.) Two other remarkable exertions of the divine
power in favour of the Israelites are here referred to.
Water was brought out of the rock, to satisfy their
thirst in time of drought ; and the river Jordan Avas
dried up, to open the passage for them into Canaan.
In the former of these transactions, faith beholds the
water of life springing from the Rock of salvation ; in
the latter are discerned the mystick death and resur-

Day 15.
23 Arise, O God, maintain thine own cause ;
remember how the foolish man blasphemeth
thee daily.
24 Forget not the voice of thine enemies :
the presumption of them that hate thee in-
creaseth ever more and more.

The Fifteenth Day.
MORNING PRAYER.
Psalm 75. (58.) Confitebimur tibi.
UNTO thee, O God, do we give thanks ;
yea, unto thee do we give thanks.
2 Thy name also is so nigh ; and that do
thy wondrous works declare.
3 When I receive the congregation, (59.) I
shall judge according unto right.
rection of Christians, as a prelude to the corporeal ;
when, rising from the depths of the grave, they shall
enter into the kingdom of heaven. Bp. Horne.
(56.) After endeaArouring to support her OAvn faith,
and excite the zeal of God for his inheritance, by a re
hearsal of former mercies, the Church again urges the
argument of "reproach," touched on before at ver. 11,
and then reminds her Saviour of that endearing appel
lation of his " turtle-dove," by wliich he had not dis
dained to address her in times past. This turtle-dove,
simple, defenceless, solitary, meek, timid, and mourn
ful, Avas in danger of being speedily devoured by her
inveterate and implacable enemies ; who, like birds of
prey, beset her on all sides, thirsting impatiently for
her blood. Bp. Horne.
(57.) The main anchor of the holy ark, in storms
and tempests, is faith in the covenant of grace, made
from the beginning in Messiah ; communicated to Noah,
Abraham, David, &c, as his illustrious representa
tives, and in them to the house of Israel ; accomplish
ed (as Zacharias beareth witness by his song, Luke i.
72, &c.) at the birth of Christ, and then extended to
the Gentiles. To this covenant, and the promises made
therein, the Church here appeals, at a time when the
enemy ravaged the promised land at pleasure, and every
thing seemed to forebode the utter extirpation of the
laAV and people of God. Hither, therefore, the soul is
to fly for refuge, when nothing else seems capable of
affording any. Bp. Horne.
(58.) This Psalm Avas composed, either by David,
or by Asaph in David's name and person. It seems to
relate to the time when David had entered upon, but
not got full possession of, the kingdom. Poole.
The prophet, 1, 2, give thanks, with the Church, to
God for the manifestation of his name, and the Avonders
of salvation wrought thereby. 3, He declares his reso
lution of executing judgment and justice in his king
dom, which, 4, had been in disorder and confusion ;
5, 6, he rebukes the wicked ; 7 — 10, reminds them ofthe
power, providence, counsels, and judgments of God ;

Day 15. THE PSALTER.
4 The earth is weak, and all the inhabit
ants thereof : I bear up the pillars of it.
5 I said unto the fools, Deal not so madly ;
and to the ungodly, Set not up your horn. (60.)
6 Set not up your horn on high, and speak
not with a stiff neck ;
7 For promotion cometh neither from the
east, nor from the west, nor yet from the south.
8 And why ? God is the Judge ; he putteth
down one, and setteth up another.
9 For in the hand of the Lord (61.) there
is a cup, and the wine is red ; it is full mixt,
and he poureth out of the same.

11, 12, he concludes with repeating his resolution to
praise God, to break tbe power of wickedness, and to
establish righteousness. Bp. Horne.
(59.) The first verse Avas spoken by many persons ;
"Unto thee, 0 God, do we give thanks;" here the
fpeaker is one, and that one is plainly a ruler, who
promises, that when he shall have " received the con
gregation," or, as some render it, " when he shall have
gotten an appointed, or fit time, or season," that is,
Avhen he shall be established in power and authority, at
a fit time and place, he will "judge uprightly," and in
troduce a thorough reformation into a kingdom, which,
as we shall find by the following verse, stood greatly
in need of it. From these circumstances it should seem
most probable, that David is speaking of his advance
ment to the throne of Israel, and the intended rectitude
of his administration, when he should be settled there
on. What David did in Israel, was done in the Church
universal by him, who sat upon the throne of David,
when he " received," for his inheritance, the great
" congregation" ofthe Gentiles, and the earth was full
ofthe " righteousness" of Jehovah. Bp. Horne.
(60.) The principal strength and defence of some
beasts consisting in their horns, the Avord "horn" in
Scripture language is used as an emblem of strength
and power. To " lift up the horn" signifies to behave
in a haughty boasting manner : to " break," or "cut
off the horn," is to lessen the power of any one : and
to " exalt the horns" is to raise and extend it. It seems
to have been a custom among some nations in times of
peculiar triumph and rejoicing, for the great men to
inarch in procession with a kind of " horn" bound upon
their foreheads ; and to prevent it from slipping off,
they Avere obliged to hold their "necks" in a "stiff"
erect position. Travell.
(61.) As the choicest of heavenly blessings are fre
quently in Scripture represented by the salutary effects
of wine, a cup of which the master ofthe family is sup
posed to hold in his hand, ready to distribute due por
tions of it to those around him ; so from the noxious
and intoxicating qualities of that liquor, when drunk
strong, and in too large a quantity, is borrowed a most
tremendous image of the wrath and indignation of Al
mighty God. Calamity and sorrow, fear and trem
bling, infatuation and despair, the evils of the present
life, and of that which is to come, are the 'litter in-

517
10 As for the dregs thereof, all the ungodly
ofthe earth shall drink them, and suck them out.
1 1 But I will talk of the God of Jacob, and
praise him for ever.
12 All the horns of the ungodly (62.) also
will I break, and the horns of the righteous
shall be exalted.
Psalm 76. (63.) Notus in Judaea.
IN Jury is God known ; (64.) his name is
great in Israel.
2 At Salem is his tabernacle, and his dwell
ing in Sion.

gredients which compose this most horrible cup of mix
ture. It is entirely in the hand and disposal of God,
who, through every age, has been pouring out, and
administering of its contents, more or less, in propor
tion to the sins of men. But much of the strength and
power of the liquor still remains behind, until the day
of final vengeance. It will be then exhausted, even to
the dregs, by unrepenting rebels ; when "burning
coals, fire, and brimstone," and eternal "tempest,"
shall be " the portion of their cup." Psalm xi.
Bp. Horne.
(62.) The prophet determines, as every good gov
ernor should do, to exert the authority with which he
was intrusted ; to break the power of triumphant wick
edness, and to exalt that righteousness which exalteth
a nation ; hereby rendering himself a fit image of him,
who hath since done away transgression, and brought
in everlasting righteousness, who will one day turn the
wicked into hell, and exalt his faithful servants to
reign with hiin in heaven. Already he reigns in them
upon earth ; causing " all carnal affections to die in
them, and all things belonging to the Spirit to live and
groAv in them." Bp. Home.
(63.) It is obvious at first sight to any one Avho reads
this Psalm, that it Avas composed, as a thanksgiving
hymn, on account of some great deliverance, wrought
for his people, by the immediate hand of God. The
miraculous destruction of the Assyrian army by the an
gel, in the days of king Hezekiah, is generally pitch
ed upon, as the subject of it, and affirmed to be so hy
the ancient Greek inscription prefixed to it in the Sep-
tuagint version. The prophet, 1, 2, declares the glory
vvhich God hath gotten him in Israel ; 3 — 6, describes
the circumstances of the delherance, with, 7, a reflec
tion thereupon ; 8 — 10, he mentions the effects it had
produced among the nations, and, 11, 12, those which
it ought to produce in Israelitish hearts. The ideas are
to be transferred to the salvation of the church univer
sal, by the destruction of sin and Satan, and the over
throw of the persecuting powers. Bp. Horne.
(64.) On occasion of some great deliverance, thc
prophet speaks in transport concerning that presence
and protection of God, which the highly favoured Ju
dah once enjoyed. She enjoyed them while she con
tinued faithful, and really Avas what she professed to
be. But, on account of her infidelity, and rejection

518 THE PSALTER
3 There brake he the arrows (65.) of the
bow, the shield, the sword, and the battle.
4 Thou art of more honour and (66.) might
than the hills of the robbers.
5 The proud are robbed ; (67.) they have
slept their sleep ; and all the men whose hands
were mighty, have found nothing.
6 At thy rebuke, O God of Jacob, both the
chariot and horse are fallen.
7 Thou, even thou art to be feared ; and
who may stand in thy sight, when thou art
angry ?
8 Thou didst cause thy judgment to be
heard from heaven ; the earth trembled, and
was still,
9 When God arose to judgment, and to help
all the meek upon earth.
1 0 The fierceness of man shall turn to thy
praise, and the fierceness of them shalt thou
refrain.
of her Messiah, an alteration of circumstances has taken
place. The Gentile Christian Church hath succeeded
to the privileges ofthe Israelitish. In her now " God
is knoAvn" by the Gospel ; and "his name is great" in
her, by reason of all the mighty wonders which he hath
Avrought for her : she is the true " Salem," or city of
peace ; she is the true " Sion," the spiritual, holy, and
beloved hill ; and in her is the " tabernacle" and
"dAvelling place" of God her Saviour, by the Spirit.
Bp. Horne.
(65.) When God appeared in the defence of his an
cient people, the weapons of their enemies were at once
blunted and broken, and all the formidable apparatus
of AAar became, in a moment, utterly useless. Such
was the eArent, when thc holy Jesus entered the lists
against our spiritual adversaries, " for" us ; and such
ever will be the event, when he engages them " in" us.
Bp. Horne.
(66.) This may be a beautiful apostrophe to mount
Sion, (mentioned ver. 2,) as appearing infinitely more
glorious and excellent, through the favour and protec
tion of her God, than the arm of flesh and thc instru
ments of war could render the kingdoms of the earth,
which set themselves against her. Bp. Horne.
(67.) It must be acknowledged, that these two vers
es seem in a very particular manner to point at the
miraculous destruction of Sennacherib's army, Avhen the
"stout hearted," who doubted not of taking and spoil
ing the holy city, were themselves suddenly " spoiled"
of strength and life ; they " slept their sleep, and found
not their hands ;" they awaked not again to the use of
their powers and faculties ; a rebuking blast was sent
from the God of Jacob, under which the floAver of As
syria withered in the space of a night, and in the morn
ing was no more ; "the horse and his rider were cast
into adead sleep ;" they slept the sleep of death. How,
in a moment, "were the mighty fallen, and thc wear

Day 15.
11 Promise unto the Lord your God, and
keep it, all ye that are round about him ; bring
presents unto him that ought to be feared. (68.)
12 He shall refrain the spirit of princes, and
is wonderful among the kings of the earth.
Psalm 77. (69.) Voce mea ad Dominum.
I WILL cry unto God with my voice ; even
unto God will I cry with my voice, and he
shall hearken unto me.
2 In the time of my trouble I sought the
Lord : my sore ran, and ceased not in the night-
season ; my soul refused comfort. (70.)
3 When I am in heaviness, I will think up
on God ; when my heart is vexed, I will com
plain. 4 Thou holdest mine eyes wraking : I am so
feeble that I cannot speak.
5 I have considered the days of old, (71.)
and the years that are past.
pons of war perished !" Hoav astonishing the downfal
of the tyrant ! How complete the triumph of the daugh
ter of Sion ! Such Avill be the destruction of the world !
such the salvation of tlie people of God. Bp. Horne.
(68.) If such should have been the gratitude and de
votion of Israelites, for a temporary deliverance from
the fury of an earthly tyrant ; Iioav much higher ought
that of Christians to rise, for eternal redemption from
the great oppressor ! How ought they to "vow and
pay their vows unto the Lord their God ; to bring pre
sents," to offer all they have, and all. they are, to him
who is so greatly " to be feared," so highly to be loved ;
to him who "restrains" the fury of evil angels, as well
as "the spirit of princes;" and is "terrible" to the
powers of darkness, no less than to " the kings of the
earth !" Bp. Horne.
(69.) This Psalm was probably composed by one of
the house of Asaph, who lived during the captivity, the
miseries and length of which he bemoans. — Dr. Nicholls.
As the foregoing Psalm was evidently composed,
Avhen the Church had obtained deliverance from her
enemies, this seems no less plainly to have been writ
ten at a time when she was in captivity under them.
It contains, 1 — 4, a complaint of sufferings ; and 5 — 20,
a description at large of the struggle between distrust
and faith ; which latter prevails, by having recourse to
the consideration of ancient mercies; particularly, that
of redemption from Egypt. The Psalm is admirably
calculated for the use and consolation of any church, or
soul, Avhen in affliction and distress. Bp. Horne.
(70.) The Psalmist means not to charge himself with
the guilt of an impious despair of impatience; but he
describes thc assiduity of his religious exercises. His
soul was never in such sort comforted, that he lost si^ht
of his situation, and for a moment intermitted his devo
tions. Bp. Horsley.
(71.) Recollection of the former mercies is the pro-

Day 15.
6 I call to remembrance my song, and in
the night I commune with mine own heart,
and search out my spirits.
7 Will the Lord absent himself for ever ;
and will he be no more intreated? (72.)
8 Is his mercy clean gone for ever; and is
his promise come utterly to an end forever-
more ?
9 Hath God forgotten to be gracious ; and
will he shut up his loving-kindness in displeas
ure? 10 And I said, It is mine own infirmity;
but I will remember the ye_rs of the right hand
of the Most Highest.
Ill will remember the works of the Lord,
and call to mind the wonders of old time. (73.)
12 1 will think also of all thy works, and
my talking shall be of thy doings.

THE PSALTER. 519
13 Thy way, O God, is holy : who is so
great a God as our God ?
14 Thou art the God that doeth wonders,
and hast declared thy power among the people.
15 Thou hast mightily delivered thy peo
ple, even the sons of Jacob and Joseph.
1 6 The waters saw thee, O God, the waters
saw thee, and were afraid; the depths also
were troubled.
17 The clouds poured out water, (74.) the
air thundered, and thine arrows went abroad.
18 The voice of thy thunder was heard
round about : the lightnings shone upon the
ground ; the earth was moved, and shook with
al. 19 Thy way is in the sea, (75.) and thy
paths in the great waters, and thy foot-steps
are not known. (76.)

per antidote against a temptation to despair, in the day
of calamity. And as in the divine dispensations, which
are always uniform and like themselves, whatever has
happened happens again, when the circumstances are
similar; the experience of "ancient times" is to be
called in to our aid, and duly consulted. Nay, we may
perhaps " remember" the time, when we ourselves were
led to compose and utter a " song" of joy and triumph,
on occasion of signal mercies vouchsafed us. Upon
these topicks we should, "in the night of affliction,
commune with our oavii hearts, and make diligent
search," as Daniel did in Babylon, into the cause, the
nature, and the probable continuance of our troubles ;
Avith the proper methods of shortening, and bringing
them to an end, by suffering them to have their intended
and full effect, in a sincere repentance, and thorough re
formation. Bp. Horne.
(72.) The Psalmist now relates the process of his
meditations, and of that controversy wliich arose in his
heart between faith and distrust. While he .viewed the
distressful scene around him, he found himself strongly
tempted to question God's love ofthe Church ; to think
that he had finally rejected his people ; that thc promis
ed mercy of redemption would never be accomplished ;
and that indignation had constrained the bowels of our
heavenly Father, which no longer yearned toAvards his
afflicted children. Bp. Home.
(73.) Thus restored to a right frame of mind, the
Psalmist, instead of brooding any longer over the ca
lamities of his own time, resolves to turn his thoughts
towards the divine dispensations of old ; his works of
justice and mercy, of power and wisdom, of nature and
grace ; and, by gratefully celebrating them, to invigor
ate his faith in the salvation to come, of which they were
so many earnests and pledges. And it is this consid
eration, which makes thc euchaiistick Psalms ever
pleasing, and CArer comfortable to thc mind ; they are
appeals to those attributes which have been so often dis
played in the cause of the Church ; they are acts of
faith, looking backward to the past, and forward to the

future; they are praises and they are prayers. Bp.
Horne.
(74.) See the history in Exod. xiv. 24. The verses
now before us seem to explain more particularly the
manner in wliich the Lord " looked upon, and troubled,
and fought against, the Egyptians," upon that occa
sion ; namely, by thunders and lightnings, storms and
tempests, rain, hail, and earthquake, the usual tokens
and instruments of Almighty displeasure. From scenes
like these, we learn to form an idea of that power which
discomfited the infernal host; raised Christ from the
dead ; vanquished opposition and persecution ; subdued
the Avorld to the obedience of faith ; supports and pro
tects the Church ; will overthrow antichrist ; raise the
dead ; cast the wicked, with death and Satan, into the
lake of fire ; and exalt the righteous, to sing, with an
gels in heaven, " the song of Moses and of the Lamb."
See Rev. xv. 3. Bp. Horne.
(75.) The dispensations and ways of God, like the
passage through the Red sea, are all full of mercy to
his people ; but they are also, like that, often unusual,
marvellous, inscrutable; and we can no more trace his
footsteps, than we could have done those of Israel, af
ter the waters had returned to their place again.
Bp. Horne.
(76.) The loving kindness of God towards Israel did
not stop at the Red sea, but he conducted his chosen
flock, by the guidance of faithful pastors, through all
the perils of the wilderness, to the land of promise. We
likewise, through thy mercy, 0 blessed Lord Jesus,
have passed the Red sea at %\v baptism ; and are now-
journeying in the Avilderness. Give us those meek, and
lowly, and tractible dispositions, which become the
sheep of thy pasture ; set over us skilful and vigilant
shepherds ; and be thou ever both with them and with
us ; until, having surmounted all difficulties and dan
gers, led by thy grace, and supported by thy provi
dence, we all come, in perfect safety, to the land of ever
lasting rest ; there to live with thee, one fold under one
shepherd, world without end. Bp. Horne.

520

THE PSALTER.

20 Thou leddest thy people like sheep, by
the hand of Moses and Aaron.
EVENING PRAYER.
Psalm 78. (77.) Attendite, popule.
HEAR my law, O my people ; (78.) incline
your ears unto the words of my mouth.
2 I will open my mouth in a parable ; (79.)
I will declare hard sentences of -old,
3 Which we have heard and known, and
such as our fathers have told us ;
4 That we should not hide them from the
children of the generations to come ; but to
show the honour of the Lord, his mighty and
wonderful works that he hath done.
5 He made a covenant with Jacob, (80.)
and gave Israel a law, which he commanded
our forefathers to teach their children.
6 That their posterity might know it, and
the children which were yet unborn ;
7 To the intent that when they came up,
they might show their children the same ;
(77.) This Psalm containeth a declaration of God's
dealings with his people, and of their behaviour to him,
in Egypt, in the wilderness, and after their settlement
in Canaan, to the days of David. It is Avritten for the
use and admonition of Christians ; who may here view,
as in a glass, the mercies they have received, and the
returns which, alas ! they have but too often made for
them. Bp. Horne.
As the author closes his pious observations, taken out
of the sacred history, with the reign of David; it is
highly probable, that the Asaph, who composed it, was
the famous inspired singer, who belonged to the taber
nacle in David's time. Dr. Nicholls.
(78.) In this verse the Psalmist opens his commission,
and speaks, as one having authority from above to in
struct the world. He demands a large and attentive
audience, while, by a series of examples, besets forth
the goodness of God, and the ingratitude of man, for the
admonition of succeeding ages, to the end of time. St.
Paul, speaking of the very transactions related in our
Psalm, saith of them, " Noav all these things happened
unto them for ensamples, and they are Avritten for our
admonition, upon whom the ends of the world arc come."
1 Cor. x. 1 1 . We Christians, therefore, must consider
ourselves as the " people'^who are to " give car to the
law," or "doctrine," inculcated by the following epi
tome of the Israelitish history ; wc must "incline our
ears to the words of" the prophet's "mouth."
Bp. Horne.
(79.) It is observable, that our Lord is, by St. Mat
thew, said to have spoken to the multitude altogether in
parables, " that it miglit be fulfilled which was spoken
by the prophet, saying, I will open my mouth in para-

Day 15.
8 That they might put their trust in God ;
and not to forget the works of God, but to keep
his commandments ;
9 And not to be as their forefathers, a faith
less and stubborn generation ; a generation that
set not their heart aright, and whose spirit
cleaveth not steadfastly unto God ;
10 Like as the children of Ephraim ; (81.)
who being harnassed, and carrying bows, turn
ed themselves back in the day of battle.
1 1 They kept not the covenant of God, and
would not walk in his law ;
12 But forgai what he had done, and the
wonderful works that he had showed for them.
13 Marvellous things did he in the sight of
our forefathers, in the land of Egypt, even in
the field of Zoan.
14 He divided the sea, and let them go
through ; he made the waters to stand on an
heap. 1 5 In the day time also he led them with a
cloud, and all the night through with a light of
fire.
bles," &c„ citing the second verse ofthe Psalm noAV be
fore us. Matt. xiii. 35. If it doth not follow from this
citation, that the prophet actually speaks the Psalm
in the person of Christ, yet thus much at least is evi
dent from it, that the history of old Israel somewhat re
sembles the letter of the Gospel parables, and contains,
shadowed out under it, the history of a correspondent
state of things in the new Israel, or church Christian.
Bp. Home.
(80.) The account of God's dealings with his people,
to be celebrated in our Psalm, begins with the " laAV,"
or "testimony, appointed and established in Israel,"
by the hand of Moses. Under these names are compre
hended, not only the precepts and ceremonies, but the
several transactions to which they referred, and in com
memoration of which they are instituted; as also that
future salvation, to which they say, as Avell as the
transactions, had an aspect. Thus the passover, for
instance, looked backward to the redemption by Moses,
and forward to that by Messiah. The law thus consid
ered, as involving the Gospel within it, was, to under
standing and pious Israelites, the fountain of Avisdom
and source of delight. They were to meditate therein
day and night, and teach their children to do likewise;
until, with its types realized, and its prophecies accom
plished, in the Redeemer, it should go forth out of Sion
in perfect beauty, and run and be glorified among the
nations. The "laAv" and the "testimony" are now
become ours ; and it is our duty to transmit them down
to latest posterity, until Jesus shall return to judg
ment. Bp. Horne.
(81.) As the context treats concerning the behaviour
of Israel in general, upon their coming out of Egypt;

Day 15.
16 He clave the hard rocks in the wilder
ness, and gave them drink thereof, as it had
been out of the great depth.
17 He brought waters out of the stony
rock, so that it gushed out like the rivers.
18 Yet for all this, they sinned more (82.)
against him, and provoked the Most Highest in
the wilderness.
19 They tempted God in their hearts, and
required meat for their lust.
20 They spake against God also, saying,
Shall God prepare a table in the wilderness ?
21 He smote the stony rock indeed, that the
water gushed out, and the streams flowed with
al ; but can he give bread also, or provide flesh
for his people ?
22 When the Lord heard this, he was
wroth ; (83.) so the fire was kindled in Jacob,
and there came up heavy displeasure against
Israel ;
23 Because they believed not in God, and
put not their trust in his help.
24 So he commanded the clouds above, and
opened the doors of heaven.
and as the cowardice of the tribe of Ephraim in partic
ular, at that time, is no where mentioned ; it is there
fore most probable, that one tribe is here put for all the
rest ; and that, under the figure of men, when prepared
for battle, turning their backs at sight of an enemy, is
pointed out that disposition of the Israelites, after all
their promises, resolutions, and vows of serving and
obeying God, to fall away, and relapse into sin, upon
the first temptation. How often is this the case with the
Christian soldier ! Let not him who hath but just put
on his spiritual armour, boast, like him who is putting
it off, when the fight is over, and $he victory obtained.
* Bp. Horne.
(82.) These frequent rebellions of -Israel, with the
presence of God in the midst of them, and his miracles
before their eyes, would seem incredible, had they been
related any where but in the oracles of truth ; and did
not the heart of every self-knowing Christian at once
acknowledge the picture which is here drawn of human
nature, its incredulity, and its pcrverseness.
Bp. Horne.
(83.) The discontents mentioned above, in verse 18,
&c, were posterior not only to thc miracle at the rock,
but also to the gift of " manna," which, after some lit
tle time, the people " loathed," and demanded "flesh,"
repenting that they had forsaken Egypt, where they
fared more to their satisfaction : see Numb. xi. The
cause of the discontents was infidelity, and the effect of
them a display of God's indignation : " The Lord Avas
wroth — because they believed not," &c. Now, as St.
Paul styles jhe water "spiritual," or, sacramental
"drink," proceeding from "a spiritual rock, which

THE PSALTER.

521

25 He rained down Manna also upon them
for to eat, and gave them food from heaven.
26 So man did eat angel's food ; for he sent
them meat enough.
27 He caused the east wind to blow under
heaven ; and through his powrer he brought in
the south-west wind.
28 He rained flesh upon them as thick as
dust, and feathered fowls like as the sand of
the sea.
29 He let it fall among their tents, even
round about their habitation.
30 So they did eat and were well filled ; for
he gave them their own desire : they were not
disappointed of their lust.
31 But while the meat was yet in their
mouths, the heavy wrath of God came upon
them, and slew the wealthiest of them; yea,
and smote down the chosen men that were in
Israel. 32 But for all this, they sinned yet more,
and believed not his wondrous works.
33 Therefore their days did he consume in
vanity, and their years in trouble.
rock was Christ ;" so he terms the manna " spiritual,"
or, sacramental " meat : they did all eat of that same
spiritual meat:" 1 Cor. x. 3. And our Lord, in John
vi, discourses at large upon the subject, to convince the
JeAvs, that God, who gave to their fathers manna in the
wilderness, had in Him given them " the true bread"
of eternal life, which the manna was to represent. " I
am the living bread which came down from heaven : if
any man eat of this bread he shall live for ever ; and the
bread, that I will give, is my flesh, which I will give
for the life of the world." Christ crucified is the sup
port of spiritual and eternal life; faith is the mouth by
which this support is received ; manna was an outward
and visible sign of it to the Israelites in the wilderness ;
the eucharistick bread is such to Christians in the world.
When that holy ordinance is celebrated, " the doors of
heaven are opened," spiritual food is given from above,
" and man eats the bread of the mighty ones :" wheth
er by " mighty ones" we understand those who eat the
bread, and are invigorated thereby, or the blessed per
sons who give the bread to man. Such is our manna,
our sustenance in the wilderness, our viaticum, while
on the road to Canaan. But how is it " loathed," and
despised, in comparison with " the flesh-pots of Egypt,"
by men who " believe not in God, and trust not in his
salvation !" Will not the same cause produce the same
effect ? Will not " Jehovah hear this, and be wroth ?"
Will not " a fire be kindted against Jacob, and anger
also come up against Israel ?" " For this cause," saith
an apostle to the irreverent Corinthian receivers, " ma
ny are weak and sickly among you, and many sleep."
1 Cor. xi. 30. Bp. Horne.

522 THE PSALTER.
34 When he slew them, they sought him,
and turned them early, (84.) and inquired af
ter God. ?
35 And they remembered that God was
their strength, and that the high God was their
Redeemer. 36 Nevertheless, they did but flatter him
with their mouth, and dissembled with him in
their tongue.
37 For their heart was not whole with him,
neither continued they steadfast in his cove
nant. 38 But he was so merciful, that he forgave
their misdeeds, and destroyed them not.
39 Yea, many a time turned he his wrath
away, and would not suffer his whole displea
sure to arise :
40 For he considered that they were but
flesh, and that they wTere even a wind that pass
eth away, and cometh not again.
41 Many a time did they provoke him in
the wilderness, and grieved him in the desert.
42 They turned back, and tempted God ;
and moved the Holy One in Israel.
43 They thought not of his hand, and of

(84.) Several instances of this behaviour occur in the
history of Korah's rebellion and punishment, of the
fiery serpents, and of Israel and Moab : see Numb, xvi,
xx, xxi, xxv. The Israelites, in this particular, re
sembled their great persecutor Pharaoh ; their repent
ance, which came with the divine judgments, Avent also
away with them, and appeared ho more. Bp. Horne.
(85.) The Psalm goes back to the subject of Israel
itish ingratitude, mentioned at the beginning, (verse 11,
12,) in order to introduce an account of the miracles
Avrought in Egypt previous to the Exodus. These
miracles were intended to evince the superiority of Je
hovah o\'er the element's and powers of nature, which
at that time Avere objects of worship amongst the Egypt
ians, but plainly appeared to act at the command of
Moses, in subordination to their great Creator, thc God
of the Hebrews. In the heavens, on the earth, and in
waters, supremacy and independency were demonstrat
ed to belong to him only ; fire and air, thunder and
lightning, wind, rain, and hail, obeyed his word : rivers
became blood, and their inhabitants perished ; insects
and animals left their wonted habitations, to destroy
vegetables, or torment man : so that wherever the gods
of Egypt were supposed to reside, and to exert their in
fluences in favour of their votaries, in all places, and
all circumstances, victory declared fof Jehovah.
Hence modern as well as ancient idolaters may learn
not to put their trust in thc Avorld, but in him who
can and will destroy it ; whose power can render the
most insignificant of his creatures instruments of his
vengeance, and, in a moment, arm all the elements

Day 15.
the day when he delivered them from the hand
of the enemy.
44 How he had wrought his miracles in
Egypt, (85.) and his wonders in the field of
Zoan. 45 He turned their waters into blood, so
that they might not drink of the rivers.
46 He sent lice among them, and devoured
them up, and frogs to destroy them.
47 He gave their fruit unto the caterpillar,
and their labour unto the grasshopper.
48 He destroyed their vines with hail
stones, and their mulberry trees with the frost.
49 He smote their cattle also with hail
stones, and their flocks with hot thunder-bolts.
50 He cast upon them the furiousness of
his wrath, (86.) anger, displeasure, and trou
ble ; and sent evil angels among them.
51 He made a way to his indignation, (87.)
and spared not their soul from death; but
gave their life over to the pestilence ;
52 And smote all the first-born in Egypt,
the most principal and mightiest in the dwell
ings of Ham.
53 But as for his own people, he led them

against sinners ; and whose mercy will employ that
powrer in the final salvation of the Church; when, as
the author of the book of Wisdom expresseth it, " He
shall make the creature his weapon for the revenge of
his enemies, and the world shall fight for him against
the umvise :" Wisdom v. 17.20. The curious and
striking reflections which the author makes on the
plagues of Egypt, in chap, xi, xvii, xviii, xix, are well
worthy an attentive perusal. Bp. Horne.
(86.) Some of the Egyptian plagues having been spe
cified in the foregoing verses, others of them are here
thrown together, and the whole scene is affirmed to
have been a full #isplay of wrath and vengeance, execu
ted upon the oppressors ofthe Church by "evil angels,
agents or Messengers :" whether by this expression we
understand thc material instruments of divine displeas
ure ; or angels employed as ministers of vengeance; or
thc actual appearance and ministration of evil spirits,
suffered to torment the Avicked in this world, as they
certainly will do it in thc next. Bp. Horne.
(87.) The last plague Avas the death of the first-born
both of man and beast ; (Exod. xii. 29 ;) when God, hav
ing removed every obstacle that mercy had thrown in
the path of justice, "made a way to his indignation,"
which then rushed forth like a fiery stream. An un
limited commission was given to thc destroyer, who at
midnight passed through the land, and gave the fatal
stroke in every house. Pharaoh and all his servants
rose up in the night ; there was a great cry through
out all the land of Egypt ; and universal consterna
tion reigned, inferior only to that which is to extend its

Day 15.
forth like sheep, and carried them in the wil
derness like a flock. (88.)
54 He brought them out safely ~ that they
should npt fear, and overwhelmed their ene
mies with the sea.
55 And brought them within the borders of
his sanctuary, even to his mountain, which he
purchased with his right hand.
56 He cast out the heathen also before
them, caused their land to be divided among
them for an heritage, and made the tribes of
Israel to dwell in their tents.
57 So they tempted and displeased the
most high God, (89.) and kept not his testimo
nies ;
58 But turned their backs, and fell away
like their forefathers; starting aside like a
broken bow.
59 For they grieved him with their hill-
alters, and provoked him to displeasure with
their images.
60 When God heard this, he was WToth,
and took sore displeasure at Israel ;
6 1 So that he forsook the tabernacle in Silo,
even the tent that he had pitched among men.

THE PSALTER. 323
62 He delivered their power into captivity.
and their beauty into the enemies' hand.
63 He gave his people over also unto the
sword, and was wnroth with his inheritance.
64 The fire consumed their young men,
and their maidens were not given to marriage.
65 Their priests were slain with the sword,
and there were no widows to make lamenta
tion. 66 So the Lord awaked as one out of sleep,
and like a giant refreshed with wine.
67 He smote his enemies in the hinder
parts, and put them to a perpetual shame.
68 He refused the tabernacle of Joseph, and
chose not the tribe of Ephraim ; (90.)
69 But chose the tribe of Judah, even the
hill of Sion, which he loved.
70 And there he built his temple on high,
and laid the foundation of it like the ground
which he hath made continually.
71 He chose David also his servant, (91.)
and took him away from the sheep-folds :
72 Ashe was following the ewes great with
young ones, he took him, that he might feed
Jacob his people, and Israel his inheritance.

empire over the world, when "the trumpet shall sound,
and the dead shall be raised." May we be saved, like
Israel, in that hour, through tbe blood of the paschal
Lamb, slain to take away the sins of the world ! " When
I see the blood," says Jehovah to his people, " I will
pass over you." Bp. Horne.
(88.) Having related the punishments inflicted on
Egypt, the Psalmist returns to those mercies experi
enced by the Israelites, when God overthreAV their ene
mies, took them under his protection, fed and conduct
ed them in the wilderness, brought them to the promis
ed land, expelled the heathen, settled his people, and
at length fixed his residence on mount Sion, which is
represented as the conquest and acquisition of his OAvn
arm ; since the victories of Joshua, &c. Avere all OAving
to the divine presence and assistances The Christian
church, after her redemption by " the blood of the
Lamb," passed three hundred years in a state of minor
ity, as it were, and under persecution, which, with al
lusion to what befel Israel of old, is called in the Rev-
elation, her flight in the wilderness : Rev. xii. 6. At
length the true " Joshua," or Jesus, " brought" her
" into the possession of the Gentiles ;" (see Acts vii.
45,) and she enjoyed a temporary rest and pltiosperity.
But no terrestrial Canaan, no secular advantages,
should make us forget, as the Jews did, and as Christ-
Jans are apt to do, that the Church is in the wilderness,
while she is in the world ; and that " there remaineth
yet" another and far more glorious rest " for the people
of God," after which they ought ever to be aspiring. See
"Heb. iv. 9. . Bp. Horne.

(89.) The Israelites, when settled in the promised
land, soon shewed themselves to be the genuine descend
ants of those men who tempted God in the desert. We
can hardly read two chapters in the book of Judges,
but we meet with the words, " And the children of Is
rael again did evil in the sight of the Lord." For this
their frequent revolting they are compared to " a de
ceitful bow," wliich, when put to the trial, is sure to
disappoint the archer, either dropping the arrow at his
feet, or carrying it wide of the mark. Their zeal and
love were either wholly relaxed and enervated by sens
uality and indolence, or else turned aside and misplaced
on false objects of Avorship. Bp. Horne.
(90.) The ark, after its return, went no more to Shi
loh, Avhich was in the tribe of Ephraim, the son of Jo
seph, but was brought first to Kiriathaim, (l Sam. vi.
21,) a city of the tribe of Judah, and from thence, after
a short stay at the liouse of Obed Edom, to mount Sion,
(1 Chron. xiv, and xv,) which was the chosen and high
ly favoured mount ; where was afterwards erected, by
Solomon, a magnificent and permanent habitation for
the God of Jacob, during the continuance of the old
dispensation ; a resemblance of that eternal temple, in
which all the fulness of the Godhead hath since dwelt
bodily. The divine presence removed at this time to
the tribe of Judah, because out of that tribe, after the
rejection of Saul, came the great representative, as pro
genitor, of King Messiah. * Bp. Horne.
(91.) The call of David from a sheepfold to a throne
teacheth us, that he who shewed himself faithful in a
few and small concerns, is worthy of promotion to
74

524 THE PSALTER
73 So he fed them with a faithful and true
heart, and ruled them prudently with all his
power

The Sixteenth Day.
MORNING PRAYER.
Psalm 79. (92.) Deus venerunt.
O GOD, the heathen are come into thine in
heritance^ thy holy temple have they defiled,
and made Jerusalem an heap of stones.
2 The dead bodies Of thy servants have
they given to be meat unto the fowls of the
air, and the flesh of thy saints unto the beasts
of the land.
3 Their blood have they shed like water on
every side of Jerusalem, and there was no man
to bury them.
4 We are become an open shame to our en
emies, a very scorn and derision unto them
that are round about us.
5 Lord, how long wilt thou be angry ? shall
thy jealousy burn like fire for ever ?
more and more important cares ; that the qualifications,
requisite for the due discharge of high offices, are best
learned, at first, in an inferior station, especially if it
be one that will inure to labour and vigilance ; and
that kings are to consider themselves as " shepherds ;"
which consideration would perhaps teach them their du
ty better than all the precepts in the world. From
the last verse, relative to David's manner of conduct
ing himself after his advancement, we learn that integ
rity and discretion, when they meet in the same person,
form a complete ruler, and one fit to represent that bless
ed person who entered, like his father David, through
sufferings into his glory ; who governeth his church in
wisdom and righteousness ; and of whom it is said, by
the evangelical prophet, " He shall feed his flock like a
shepherd, he shall gather the lambs with his arm, and
Carry them in his bosom, and shall gently lead those
that are with young." Isa. xl. 11. B p. Horne.
(92.) The argument of this Psalm is nearly the same
with that of the 74th. The Church, persecuted and
afflicted, sets forth, 1 — 3, the sacrilegious devastation,
and cruel slaughter, made by the enemy, with, 4, the
reproach occasioned thereby ; 5 — 7, she prayeth for re
dress and deliverance; 8, 9, confesseth, and entreateth
forgiveness ofthe sins which had brought these calami
ties upon her; and then, 10 — 13, asketh a removal of
her reproach and misery ; promising, 14, endless grat
itude and praise for the same. We meet with passages
of this Psalm, (Jer. x. 25 ; Mace. vii. 17;) but when
it was composed is not known. Bp. Horne.

Day 16.
6 Pour out thine indignation upon the hea
then that have not known thee ; and upon the
kingdoms (93.) that have not called upon thy
name : ^
7 For they have devoured Jacob, and laid
waste his dwelling-place.
8 O remember not our old sins,' but have
mercy upon us, and that soon ; for we are come
to great misery.
9 Help us, O God of our salvation, for the
glory of thy name : O deliver us, and be mer
ciful unto our sins, for thy name's sake.
10 Wherefore do the heathen say, Where
is now their God ?
1 1 0 Let the vengeance of thy servants' blood
that is shed, be openly showed upon the hea
then, in our sight.
12 0 Let the sorrowful sighing of the pris
oners come before thee ; according to the great
ness of thy power, preserve thou those that
are appointed to die.
13 And for the blasphemy wherewith our
neighbours have blasphemed thee, reward thou
them, (94.) 0 Lord seven-fold into their bo
som. (95.)
(93.) This, though uttered in the form of a wish, or
prayer, is to be considered, like many other passages
of the same nature, as a prediction of what would after
wards come to pass. Pagan ambition and cruelty were
often employed to chastise offending Israel ; but were,
themselves, notwithstanding, justly punished, in their
turn, by other powers raised up for that end. That
relation, in which the Church stands to God, causes him,
upon her repentance, to appear in her behalf, and to ex
ecute vengeance on her oppressors, who " know him
not, nor call upon his name." " We are thine," saith
Isaiah, " thou never barest rule over them, they were
not called by thy name :" lxiii. 19. The Church, for
her sins, may deserve to suffer ; but her enemies are
not therefore without guilt, nor will they escape with
out punishment. Bp. Horne.
(9 4.) Thatis, As they have reproached thee with weak
ness, so manifest to others their weakness, who are but
sinful dust and ashes ; as they endeavoured to make
thee contemptible, so let the world have just cause to
despise them, who have thus presumptuously offended;
according as it is written, " Them that honour me I
will honour, and they that despise me shall be lightly
esteemed." 1 Sam. ii. 30. And however different the
appearance of things may now be, this will certainly
be found true, in every instance, at the last day.
Bp. Horne.
(95.) This is an allusion to the long mantles worn by
the Jews', in which the common people used often to
carry corn and other things. Sec.Luke vi. 38. Travell.

Day 16.
14 So we that are thy people, and sheep of
thy pasture, shall give thee thanks for ever,
and will alway be showing forth thy praise
from generation to generation. (96.)
Psalm 80. (97.) Qui regis Israel.
HEAR, O thou Shepherd of Israel, (98.)
thou that leadest Joseph like a sheep ; show
thyself also, thou that sittest upon the Cheru
bim: 2 Before Ephraim, Benjamin, and Manass-
es, stir up thy strength, (99.) and come and
help us.
3 Turn us again, O God; (1.) show the
light of thy countenance, and we shall be
whole. 4 O Lord God of hosts, how long wilt thou
be angry with thy people that prayeth ?
5 Thou feedest them with the bread of
tears, and givest them plenteousness of tears to
drink. (96.) Such is the resolution of a Church under per
secution ; and such ought to be the practice of every
Church, when delivered out of it, and restored to the
favour and protection of her God. The same is the dH-
ty of every soul, with regard to afflictions and mercies
of a private kind. But how glorious will be the day,
when triumphant over sin and sorrow, over every thing
that exalteth and opposeth itself, the Church universal
shall behold the adversary disarmed for ever ; while she
herself, placed in pastures of joy, and led to the wa
ters of eternal comfort, shall, from age to age, incess
antly sing the praises of her great Shepherd and Bish
op, her King and her God ! Bp. Horne.
(97.) The Church, still in captivity, 1 — 3, crieth
unto God for help and redemption ; 4 — 7, complaineth
of her grievous afflictions-; 8 — 13, describeth her form
er exaltation, and present depression, under the beauti
ful figure of a vine : 14 — 16, returneth again to her
supplications, and, 17 — 19, prayeth for the advent of
Messiah, to quicken and comfort her, vowing all loyal
obedience, adoration, and praise to him, as the Author
of her salvation. Bp. Horne.
The person, who composed this Psalm, was one ofthe
family of Asaph, who was carried into captivity, and
indited this hymn on the same subject as the former.
Dr. Nicholls.
(98.) 0 thou great Ruler and Protector of thy peo
ple Israel : thou, that both guidest and defendest the
posterity of Joseph, as a good shepherd doth his flock ;
thou, that art graciously Avont to manifest thy presence
in thy mercy seat, which is between the wings of the
cherubim : look doAvn graciously upon us, and shew thy
power in our deliverance. Bp. Hall.
(99.) Ephraim, Benjamin, and Manasseh, are par
ticularly mentioned ; perhaps, because, according to
the established order, those three tribes immediately

THE PSALTER.

J25

6 Thou hast made us a very strife unto our
neighbours, and our enemies laugh us to scorn.
7 Turn us again, thou God of hosts ; show
the light of thy countenance, and we shall be
whole. 8 Thou hast brought a vine out of Egypt ;
thon hast cast out the heathen, (2.) and planted
it. 9 Thou madest room for it ; and when it
had taken root, it filled the land.
10 The hills were covered with the shad
ow of it, and the boughs thereof were like the
goodly cedar trees.
1 1 She stretched out her branches (3.) un
to the sea, and her boughs unto the river.
12 Why hast thou then broken down her
hedge, that all they that go by pluck off her
grapes ?
13 The wild boar out of the wood doth
root it up, and the wild beasts of the field de
vour it. (4.)
followed the ark and cherubim, the symbols of the di
vine presence. See Numb. ii. 18. 20. 22.
Bp. Horne.
(1.) This verse is a kind of chorus, occurring three
times in the course of our Psalm. It implies, that the
Church is in captivity, from vvhich she prayeth to be
" restored" to her former freedom and prosperity ; that
she expecteth such restoration, not from any might or
merit of her own, but from the grace and mercy of her
Saviour ; as well knowing, that her night can be turn
ed into day, and her winter give place to spring, only
by the Sun of righteousness rising, and causing his face
to shine upon her desolation. Bp. Horne.
(2.) God is reminded of the favour once shewn, by
him to the church of Israel, and of that prosperity
which she once enjoyed. She is compared to a "vine,"
removed, from the unkindly soil of Egypt, to the hap
pier regions of Canaan, and there planted by Jehovah,
in the place of nations extirpated for their unfruitfulness.
The vine is a plant weak and lowly, and needing sup
port ; when supported, wild and luxuriant, unless res
trained by thc pruning-knife ; capable of producing the
most valuable fruit ; but, if barren,. the most uprpfita-
ble among trees, and fit only for the flames. In all
these respects it is a lively emblem of the Church, and
used as such by Isaiah (v. 7 ;) by Ezekiel (xv. xvii. xix ; j
and by our Lord himself. Matt. xxi. 33. The Christ
ian Church, after her redemption, by the death and res
urrection of Jesus, was planted in the heathen world,
as well as the other. Bf. Horne.
(3.) This relates to the extent of Palestine, which
was occupied by the tribes of Israel, even from the Med
iterranean " Sea," westward, to the "river"Euphrates,
east\yard. This was promised, (Deut. xi. 24 ;) " From
the river Euphrates to the uttermost sea shall your coast
be;" and fulfilled in the days of Solomou, Seo 1 King-;

526

THE PSALTER.

14 Turn thee again, thou God of hosts,
look down from heaven, (5.) behold and visit
this vine,
15 And the place of the vineyard that thy
right hand hath planted, and the branch that
thou madest so strong for thyself.
16 It is burnt with fire, (6.) and cut down ;
and they shall perish at the rebuke of thy
countenance. 17 Let thy hand be upon the man of thy
right hand, (7.) and upon the son of man,
whom thou madest so strong for thine own
self. 18 And so will not we go back from thee:
O let us live, (8.) and we shall call upon
thy name.
iv. 21 ; Psal. lxxii. 8. To the Christian church the
whole earth was the land of promise, and the Gospel
Avas preached to all nations : "I will give thee," saith
Jehovah to Christ, " the heathen for thine inheritance,
and the uttermost parts of the earth for thy possess
ion." Psal. ii. 8. Bp. Horne.
(4.) Fierce and unrelenting, her heathen persecutor
issued, at different times, from his abode, like a "wild
boar" out of the forest, resolved not only to spoil and
plunder, but to eradicate aiid extirpate her for ever.
Bp. Horne.
(5.) The Church, thus distressed and desolated, off-
creth a prayer for the return of the divine favour, and
for a gracious visitation from on high ; she beseecheth
God to look down, with an eye of pity, from heaven, on
the vineyard, which his own hands had "planted," and
on that royal branch, the family of David, in particu
lar, wliich he had raised and established for himself, to
accomplish his eternal purpose of saving mankind by
Messiah, who was, one day to spring from the root of
Jesse. To the advent of this Son of man, Israel was
ever accustomed to look forward, in time of affliction :
on his second and glorious advent the Christian church
must fix her eye, in the day of her calamities.
Bp. Horne.
(6.) "They shall perish:" the spoilers of the vine
yard, described under thc image of the wild boar and
beasts in the 13th verse. Bp. Horsley.
(7.) These phrases, "the man of thy right hand,"
and "the son of man," if at all applicable, in a lower
and subordinate sense, to a temporal king of Israel,
considered as a representative of Messiah, are most
certainly, in their full and prophetical acceptation, in
tended to denote King Messiah himself. Assured of
his coming, the Church prayeth that the " hand," the
protection, and the power of Jehovah might be "upon"
him, over him, and with him, in his great undertaking
finally to deliver her out of all her troubles, and to "lead
captivity captive." Bp. Horne.
(8.) The end of our redemption is, that we should
serve him who hath redeemed us, and " go back" no
more to our old sins. That soul, which hath been

Day 16.
1 9 Turn us again, 0 Lord God df hosts ;
show the light of thy countenance, and we
shall be whole.
Psalm 81. (9.) Exultate Deo.
SING we merrily unto God, (10.) our
strength ; make a cheerful noise unto the God
of Jacob.
2 Take the psalm, bring hither the tabretr
the merry harp, with the lute.
3 Blow up the trumpet in the new moon,
even in the time appointed, and upon our so
lemn feast day. (11.)
4 For this was made a statute for Israel, and
a law of the God of Jacob.
5 This he ordained in Joseph for a testimo-
" quickened," and made alive by Christ, should live to
his honour and glory ; that mouth, Avhich hath been
opened by him, can do no less than show forth his
praise, and " call upon his" saving " name."
Bp. Horne.
(9.) This Psalm, whensoever, or by whomsoever,
composed, was probably, intended to be sung at the
feast of trumpets, as also at any other feast time. It
contains, 1 — 3, an exhortation duly to observe the festi
vals ofthe Church, 4, 5yas God had appointed, who is
introduced expostulating with his people, on account,
6 — 11, of his mercies,~and, 12, 13, their ingratitude,
and, 14 — 17, under the form of a most affectionate wish,
renewing his promises, on condition of their obedience.
Bp. Horne.
It is attributed, not improbably, to Asaph of David's
time. Br. Nicholls.
(10.) If Israelites were thus exhorted to keep their
feast-days with joy and gladness of heart ; to exalt
their voices, and join together all their sweetest instru
ments of musick, in honour of him who had rescued
them from the Egyptian bondage, and given them a
law from Sinai ; in what exulting strains ought we to
celebrate the festivals ofthe Christian church ? With
what triumph of soul, and harmony of affections, are
we bound to "sing aloud to God our strength," who
hath redeemed us from death, and published the Gospel
from Sion ? since, as the apostle saith, " holy days,.
new moons, and sabbath days," of old, " were" only
" a shadow of things to come ; but the body is of Christ."
Col. ii. 16. Bp. Horne.
( 1 1 .) In the Jewish church, notice was given of feasts,
jubilees, &c. by sound of trumpet. All the new moons,
or beginnings of months, were observed in this man
ner; (see Numb. x. 1 ;) but on the seventh month, was
kept a great festival, called " the feast of trumpets ;"
(Levit. xxiii. 24 ; Numb. xxix. 1 ;) which, probably,
is here intended. This September new moon had a
particular regard paid to it, because, according to the
old calculation, before Israel came out of Egypt, it was
the first new moon in the year, which began upon this
day, the first of the (afterwards) seventh month. The

Day 16. THE
ny, when he came out of the land of Egypt,
and had heard a strange language.
6 I eased his shoulder from the burden, (12.)
and his hands were delivered from making the
pots. 7 Thou calledst upon me in troubles, and I
delivered thee, and heard thee what time as
the storm fell upon thee.
8 I proved thee also at the waters of strife.
9 Hear, O my people ; and I will assure
thee, O Israel, if thou wilt hearken unto me.
10 There shall no strange god be in thee,
neither shalt thou worship any other god.
Ill am the Lord thy God, who brought
thee out of the land of Egypt : open thy mouth
wide, and I shall fill it.
1 2 But my people would not hear my voice ;
and Israel would not obey me :
13 So I gave them up unto their own
hearts' lusts, and let them follow their own im
aginations. 14 0 that my people would have hearken
ed (13.) unto me ; for if Israel had walked in
my ways,
tenth of the same month was the great day of atone
ment ; and on the fifteenth was celebrated tbe feast of
tabernacles. See Levit. xxiii. 27, and 34. Our
Psalm, therefore, seems to have been designed for the
purpose of awakening and stirring up the devotion of
the people upon the solemn entrance of a month, in
which they were to commemorate so many past bless
ings, prefigurative of much greater blessings to come.
We have now our feast-days, our Christmas, Easter,
Whitsuntide, &c. On these, and all other solemn oc
casions, let the evangelical trumpet give a sound of vic
tory, of liberty, of joy and rejoicing ; of victory over
death, of liberty from sin, of joy and rejoicing in Christ
Jesus our Saviour. Bp. Horne.
(12.) From this verse to the end, it is plain, that
God is the speaker. He reminds Israel of their redemp
tion, by his mercy, and poAver, from the burdens and
the drudgery imposed on them in Egypt. Moses des
cribeth their then state of servitude, by saying, " The
Egyptians made their lives bitter with hard bondage,
in mortar, and in brick, and in all manner of service in
the field ;" (Exod. i. 14;) that is, probably, in making
vessels of clay, as this verse seems to imply. Let us
remember, that we have been eased of far heavier bur
dens, delivered from severer task-masters, and freed
from a baser drudgery ; the intolerable load of sin,
the cruel tyranny of Satan, the vile service and bitter
bondage of concupiscence. Bp. Horne.
(13.) Such are the tender mercies of our God, that he
is not only careful to provide for us the means of salva
tion, but represents himself as mourning with a pater
nal affection over his children, when their frowardness

PSALTER. 527
15 1 should soon have put down their ene
mies, and turned my hand against their adver
saries. 1 6 The haters of the Lord should have been
found liars ; but their time should have endur
ed for ever.
1 7 He should have fed them also with the
finest wheat flour; and with honey out of the
stony rock should I have satisfied thee.
EVENING PRAYER.
Psalm 82. (14.) Deus stetit.
GOD standeth in the congregation of prin
ces ; he is a Judge among gods. (15.)
2 How long will ye give wrong judgment,
and accept the persons of the ungodly ? (16.)
3 Defend the poor and fatherless ; see that
such as are in need and* necessity have right.
4 Deliver the out-cast and poor ; save them
from the hand of the ungodly.
5 They will not be learned, (17.) nor un
derstand, but walk on still in darkness : all the
foundations of the earth are out of course.
and obstinacy disappoint the efforts of his love. One
cannot help observing the similitude between the com
plaint here uttered, and one which hath been since
breathed forth, over the same people : " 0 Jerusalem,
Jerusalem, how often would I have gathered thy chil
dren together, even as a hen gathereth her chickens un
der her wings, and ye would not !" Bp. Horne.
(14.) This Psalm was probably Avritten in Hezekiah's
reign by Asaph, on the corruption of some wicked ma
gistrates. King Jehosaphat had made a reformation
of several abuses, Avhich had crept into the judicatories
in his reign, (2 Chron. xix. 7 :) but before Hezekiah's
time matters were grown into disorder again, as Isaiah
complains, i. 12. On this account Asaph the seer wrote
this Psalm. Dr. Nicholls-.
The Psalmist addresseth himself to judges and magis
trates : 1, he remindeth them of the presence of that
God whom they represent, and to whom they are ac
countable ; 2 — 4, he exhorteth them to the due discharge
of their office ; 5, reproveth the ignorance and corrup
tion among them ; 6, 7, threateneth their fall and pun
ishment ; 8, prayeth for the manifestation of Messiah,
and the establishment of his righteous kingdom.
Bp. Horne.
(15.) This word is applied to all judges and magis
trates, administering justice to the people in the name
and by commission from God, whose " ministers" they
are, (Rom. xiii. 4,) " appointed by God." ver. 1.
Dr. Hammond.
(16.) A charge is here given, by the Spirit of God,
to all magistrates, much like that which king Jehosa
phat gave to judges : 2 Chron. xix. 6, 7. Bp. Hor,ne.

528

THt_ PSALTER.

Day 16.

6 I have said, Ye are gods, and ye are the
children of the Most Highest ;
7 But ye shall die like men, and fall like
one of the princes.
8 Arise, O God, (18.) and judge thou the
earth ; for thou shalt take all heathen to thine
inheritance. Psalm 83. (19.) Deus, quis similis ?
HOLD not thy tongue, O God, keep not
still silence : refrain not thyself, O God ;
2 For lo, thine enemies make a murmur
ing ; and they' that hate thee have lift up their
head. 3 They have imagined craftily against thy
people, and taken counsel against thy secret ones.
4 They have said, Come, and let us root
them out, that they be no more a people, and
that the name of Israel may be no more in re
membrance. 5 For they have cast their heads together with
one consent, and are confederate against thee ;
6 The tabernacles of the Edomites, (20.) and
the Ishmaelites ; the Moabites, and Hagarenes ;
(17.) We here find the prophet deploring, in, magis
trates, a method of proceeding contrary to that above
described. He laments their voluntary ignorance in
the ways of righteousness, and their choosing to " walk
in darkness." In judges this is occasioned by " presents
and gifts," which, as saith the son of Sirach, " blind
the eyes of the wise :" Ecclus. xx. 29. Bp. Horne.
(18.) A view of that disorder and confusion in which
frequently the Jewish nation, as well as the rest of the
world, was involved, caused the prophets most earnest
ly to wish and pray for the coming of that time when
" God" should " arise," in the person of Messiah, to
visit and "judge the earth;" to deliver it from the pow
ers of darkness, and the tyranny of sin; to "inherit all
nations," as purchased and redeemed by him ; to estab
lish his Church among them ; and to rule with a sceptre
of righteousness in the hearts of his people. " Arise"
yet once again, O Lord Jesus, from thy throne, where
thou sittest at the right hand ofthe Father; "judge the
earth," again corrupted and overwhelmed with iniqui
ty ; do away sin, and put an end for ever to the power
of Satan ; " inherit all nations," redeemed from death,
and ransomed from the grave ; and reign to eternity,
King of righteousness, peace, and glory. Bp. Horne.
(19.) In this Psalm the Church, 1 — 8, complaineth to
God ofthe insolence, subtilty, rage, and malice, of her en
emies, united in close confederacy against her; 9 — 12,
she prayeth for a manifestation of that power which form
erly discomfited Jabin, Sisera, and the Midianites, that
so the hostile nations, 13-J-15, made sensible of the su
periority of Israel's God, 16 — 18, might either them
selves be induced to acknoAvledge him, or else, by their

7 Gebal, and Ammon, and Amalek; the
Philistines, with them that dwell at Tyre.
8 Assur also is joined with them, and have
holpen the children of Lot.
9 But do thou to them as unto the Midian
ites ; (21.) unto Sisera, and unto Jabin at the
brook of Kison ;
10 Who perished at Endor, and became as
the dung of the earth.
1 1 Make them and their princes like Oreb
and Zeb ; yea, make all their princes like as
Zeba and Salmana ;
12 Who say, Let us take to ourselves the
houses of God in possession.
13 O my God, make them like unto a
wheel, (22.) and as the stubble before the
wind. 14 Like as the fire that burneth up the
wood, and as the flame that consumeth the
mountains. 1 5 Persecute them even so with thy tem
pest, and make them afraid with thy storm.
16 Make their faces ashamed, O Lord,
that they may seek thy name. (23.)
destruction, become a Avarning and admonition to others.
As, while the world endureth there will be a Church,
and while there is a Church she will have her enemies,
who are to increase upon her as the end approacbeth,
this Psalm can never be out of date. And to the spirit
ual adversaries of his soul, every private Christian may
apply it at all times. Bp. Horne.
(20.) These are the names of the confederates. And
as Israel was the grand figure ofthe Christian church,
which is noAV " the Israel of God," so her enemies are
often represented by the above recited nations, and in
prophetical language are called by theirnames. Every
age has its Edomites, and its Ishmaelites, &c. &c. The
actors are changed, and the scenes are shifted ; but the
stage and the drama continue the same. Bp. Horne.
(21.) The Church, having recounted the enemies,
which compassed her about on every side, looks up fop
succour to that Almighty power, vvhich had of old so
graciously interposed on her behalf, and rescued her
from her persecutors, in the days of Deborah, Barak,
and Gideon: see Judg. iv. viii. Of how great use and
comfort are the Old Testament histories to us, in all
our afflictions ! Bp. Horne.
(22.) The word, rendered "wheel," occurs also in
Isa. xvii. 13, and is translated in the margin " thistle
down :" it is generally understood to signify any light
matter, which the wind whirls round and blows away.
Travell.
(23.) The punishments, inflicted by heaven upon
wicked men, are primarily intended to humble and
convert thein. If they continue incorrigible under eve
ry dispensation of merciful severity, they are at last

Day 16.
17 Let them be confounded and vexed ever
more and more ; let them be put to shame,
and perish.
18 And they shall know that thou, whose
name is Jehovah, art only the Most Highest
over all the earth.
Psalm 84. (24.) Quam dilecta !
O HOW amiable are thy dwellings, thou
Lord of hosts !
2 My soul hath a desire and longing to enter
into the courts of the Lord ; my heart and my
flesh rejoice in the living God.
3 Yea, the sparrow hath found her an house,
and the swallow a nest, (25.) where she may
lay her young ; even thy altars, O Lord of
hosts, my King and my God.
4 Blessed are they that dwell in thy house ;
they will be alway praising thee.
5 Blessed is the man whose strength is in
thee ; in wdiose heart are thy ways.
6 Who, going through the vale of misery,
use it for a well ; and the pools are filled with
water. (26.)
7 They will go from strength to strength,
cut off, and finally destroyed ; that others, admonished
by their example, may repent, and return, and give
glory to God. Salutary are the afflictions which bring
men, and happy the men who are brought by them, to
an acknowledgment of " Jehovah our righteousness,"
our exalted and glorified Redeemer, "the Most High
over all the earth ;" whom all must acknowledge, and
before Avhom all must appear to be judged, in the great
and terrible day. Bp. Horne.
(24.) This Psalm for the subject-matter of it bears a
resemblance to the forty-second. Under the figure of
an Israelite, deprived of all access to Jerusalem and the
sanctuary,,, (whether it were David when driven away
by Absalom, or any other person in like circumstances
at a different time,) we are presented with, 1, 2, the
earnest longing of a devout soul after the house and
presence of God ; 3 — 7, a beautiful and passionate eu
logy on the blessedness of his ministers and servants ;
8 — 11, a fervent prayer for a participation of that
blessedness ; and, 12, 13, an act of faith in his power
and goodness, which render him both able and willing to
grant requests of this nature. Bp. Horne.
(25.) The Psalmist is generally supposed, in this
verse, to lament his unhappiness, in being deprived of
all access to the tabernacle, or temple, a privilege enjoy
ed even by the birds, who were allowed to build their
nests in the neighbourhood of the sanctuary. It is evi
dently the design of this passage to intimate to us, that
in the house, and at the altar of God, a faithful soul
findeth freedom from care and sorrow, quiet of mind,
and gladness of spirit ; like a bird, that has secured a

THE PSALTER.

529

and unto the God of gods appeareth every one
of them in Sion.
8 O Lord God of hosts, hear my prayer ;
hearken, O God of Jacob :
9 Behold, O God, our defender, and look
upon the face of thine Anointed.
10 For one day in thy courts (27.) is better
than a thousand.
Ill had rather be a door-keeper in the
house of my God, than to dwell in the tents
of ungodliness.
12 For the Lord God is a light and de
fence ; the Lord will give grace and worship ;
and no good thing shall he withhold from them
that live a godly life.
13 O Lord God of hosts, blessed is the
man (28.) that putteth his trust in thee.
Psalm 85. (29.) Benedixisti, Domine.
LORD, thou art become gracious unto thy
land ; thou hast turned away the captivity of
Jacob. (30.)
2 Thou hast forgiven the offence of thy
people, and covered all their sins.
3 Thou hast taken away all thy displeasure,
little mansion, for the reception and education of her
young. And there is no heart, endued with sensibility,
which doth not bear its testimony to the exquisite beau
ty and propriety of this affecting image. Bp. Horne.
(26.) Or "of Baca." After numberless uncertain
conjectures offered by commentators upon the construct
ion of these two verses, it seemeth impossible for us to
attain to any other than a general idea of their true im
port ; which is this, that the Israelites, or some of them
passed, in their Avay to Jerusalem, through a valley
that had the name of "Baca," a noun derived from a
verb wliich signifies to " weep;" that in this valley
they were refreshed by plenty of water ; that with re
newed vigour they proceeded from stage to stage, until
they presented themselves before God in Sion. Bp. Horne.
(27.) One day spent in meditation and devotion, af-
fordeth a pleasure, far, far superior to that which an
age of worldly prosperity could give. If this be the
case upon earth, how much more in heaven ? O come
that one glorious day, whose sun shall neA'er go down,
nor any cloud obscure the lustre of his beams ; that
day, when the temple of God shall be opened in heaven,
and we shall be admitted to serve him for ever therein !
Bp. Horne.
(28.) While therefore we are strangers and sojourn
ers here below, far from that heavenly country where
we would be, in whom should we trust to bring us to
the holy city, new Jerusalem, of wliich the Lord God
and the Lamb are the temple, but in thee, 0 Savioui
and Redeemer, who art the Head of every creature,

J30 THE PSALTER
and turned thyself from thy Wrathful indig
nation. 4 Turn us then, O God our Saviour, and
let thine anger cease from us.
5 Wilt thou be displeased at us for ever ?
and wilt thou stretch out thy wrath from one
generation to another ?
6 Wilt thou not turn again, and quicken us,
that thy people may rejoice in thee ?
7 Show us thy mercy, O Lord, and grant
us thy salvation.
8 I will hearken what the Lord God will
say concerning me ; for he shall speak peace

the Captain of the armies of heaven and earth, the
Lord of hosts, and the King of glory? "Blessed,"
thrice " blessed is the man that trusteth in thee."
Bp. Horne.
(29.) It is probable that the subject of this Psalm is
the return of the JeAvs from the Babylonish captivity :
iu celebrating which the Psalmist is carried by a pro-
phetick impulse to foretel a much greater deliverance
by the coming of Christ. Travell,
This Psalm, appointed by the Church, to be used on
Christmas-day, 1 — 3, celebrated thc redemption of the
Israel of God from their spiritual captivity under sin
and death ; 4 — 7, teacheth us to pray for the full ac
complishment of that redemption in ourselves ; 8 — 11,
describeth the incarnation of Christ, with the joyful
meeting of mercy and truth, righteousness and peace,
at his birth, and, 12, 13, the blessed effects of his ad
vent. Bp. Horne.
(30.) These three- verses speak of the deliverance
from captivity, as already brought about ; whereas, in
the subsequent parts of the Psalm, it is prayed for and
predicted, as a thing future. To account for this,
some suppose that the Psalmist first returns thanks for
a temporal redemption, and then prophesies of the
spiritual salvation by Messiah. Others are of opinion,
that the same eternal redemption is spoken of through
out, but represented, in the beginning of the Psalm, as
already accomplished in the divine decree, though the
eventual completion was yet to come. But, indeed, to
us Christians, who now use the Psalm, the difference
is not material ; since a part of our redemption is past,
and a part of it is yet to come, for the hastening of
which latter we daily pray, God hath already been
exceedingly gracious and "favourable" to the whole
" earth," in " bringing back," by the resurrection of
Jesus, the spiritual " captivity bf " his people ; he hath
himself, in Christ, " borne," and so taken aAvay, " the
iniquity of his people ;" he hath " covered all their sins,"
that they should no more appear in judgment against
them : propitiated by the Son of his love, he hath re
moved his " wrath," and " turned himself from the
fierceness of his anger." So exactly and literally do
these words describe the means and method of Gospel
salvation, that a Christian can hardly affix any other
ideas to them. Bp. Home.
(31.) These four divine attributes parted at thc fall

Day 16.
unto his people, and to his saints^ that they
turn net again-
9 For his salvation is nigh them that fear
him ; that glory may dwell in our land.
10 Mercy and truth are met together;
righteousness and peace have kissed each
other. (31.)
1 1 Truth shall flourish out of the earth,
and righteousness hath looked down, from
heaven. 12 Yea, the Lord shall show loving kind
ness, (32.) and our land shall give her in
crease.

of Adam, and met again at the birth of Christ. Mercy
was ever inclined to save man, and peace could not be
his enemy ; but truth exacted the performance of God's
threat, "The soul that sinneth, it shall die ;" and
righteousness could not but give to every one his due.
Jehovah must be true in all his Avays, and righteous in
all his works. Now there is no religion upon earth,
except the Christian, whicli can satisfy the demands of
all .these claimants, and restore aii union between
them ; Avhich can shew how God's word can be true,
and his work just, and the sinner, notAvithstanding,
find mercy, and obtain peace. Mahomet's prayer, were
it the prayer of a righteous man and a prophet, could
not satisfy divine justice ; the blood of bulls and goats
was always insufficient for that purpose, being a figure
only for thc time then present, which ceased of course
Avhen the reality appeared. " Sacrifice and burnt-
offering thou wouldest not ; then said I, Lo, I come."
A God incarnate reconciled all things in heaven and
earth. When Christ appeared in our nature, the
promise was fulfilled, and "truth sprang out of the
earth." And iioav righteousness, " looking down from
heaven," beheld in liim every thing that she required;
an undefiled birth, a holy life, an innocent death ; a
spirit and a mouth without guile, a soul and a body
without sin. She saAv, and Avas satisfied, and returned
to earth. Thus all the four parties met again in per
fect harmony : truth ran to mercy, and embraced her ;
righteousness to peace, and kissed her. And this could
happen only at the birth of Jesus, in Avhom " the ten
der mercy of our God visited us, and who is the truth;
who is made unto us righteousness, and who is our
peace." See Luke i. 78; John xiv. 6; 1 Cor. i. 30;
Ephes. ii. 14. Those that are thus joined, as attri
butes, in Christ, ought not, as virtues, to be separated
in a Christian, who may learn how to resemble his
blessed Lord and Master, by observing that short, but
complete, rule of life, comprehended in the few fol
lowing Avords : shew mercy, and speak truth : do
righteousness, and follow peace. Bp. Horne.
(32.) Unless God vouchsafe a gracious rain from
above, the earth cannot " yield her increase." The
effects of the incarnation of Christ, the descent of the
Spirit, and the publication of the Gospel among men,
arc frequently set forth in Scripture under images bor-
roAved from that fruitfulness caused in the earth by the

Day IT.
13 Righteousness shall go before him, and
he shall direct his going in the way.

The Seventeenth Day.
MORNING PRAYER.
Psalm 86. (33.) Inclina, Domine.
BOW down thine ear, O Lord, and hear
me ; for I am poor, and in misery.
2 Preserve thou my soul ; for I am holy :
my God, save thy servant that putteth his trust
in thee. (34.)
3 Be merciful unto me, O Lord ; for I will
call daily upon thee.
4 Comfort the soul of thy servant; for
unto thee, O Lord, do I lift up my soul.
5 For thou, Lord, art good and gracious,
and of great mercy unto all them that call
upon thee.
6 Give ear, Lord, unto my prayer, and pon
der the voice of my humble desires.
7 In the time of my trouble I will call
upon thee ; for thou hearest me.

THE PSALTER. 531
8 Among the gods there is none like unto
thee, O Lord ; there is not one that can do as
thou doest.
9 All nations whom thou hast made, shall
come and worship thee, O Lord ; and shall
glorify thy name. (35.)
10 For thou art great, and doest wond
rous things : thou art God alone.
1 1 Teach me thy way, O Lord, and I will
walk in thy truth : O knit my heart unto thee,
that I may fear thy name.
12 1 will thank thee, O Lord my God, (36.)
with all my heart ; and will praise thy name
for evermore.
13 For great is thy mercy toward me ;
and thou hast delivered my soul from the
nethermost hell.
14 0 God, the proud are risen against me ;
and the congregations of naughty men have
sought after my soul, and have not set thee
before their eyes.
1 5 But thou, O Lord God, art full of com
passion and mercy, long-suffering, plenteous in
goodness and truth.

rain of heaven. See Isaiah xiv. 8; xliv. 3 ; lv. 10.
Give us evermore, O Lord, "that which is good, that
our land may yield her increase ;" give us that good
gift, the gift of thy Spirit, that we be neither barren
nor unfruitful in the knowledge of our Lord Jesus
Christ." 2 Pet. i. 8. Bp. Horne.
(33.) This Psalm is intitled, " A prayer of David,"
and supposed to have been written in some of his great
distresses. Like others of the same kind, it is calcu
lated for the use of the Church during her sufferings
here below, by which she is conformed to the image of
the true David, that man of sorrows. It contains, 1,
an earnest supplication, grounded on the poA'erty, 2,
the holiness, faith, 3, importunity, and, 4, the devotion,
of the suppliant ; and on, 5 — 7, the goodness, and, 8,
power of God, 9, 10, to be one day acknowledged by
all nations, at their conversion. After this, follows,
11, a petition for wisdom, strength, and singleness of
heart; 12, 13, a thanksgiving for redemption; 14, a
complaint of persecution from the wicked ; 15, an act
of faith ; 16, J 7, a prayer for help and salvation.
Bp. Horne.
(34.) The Christian only pleads, in this expression,
his relation to Christ, as being a member of Christ's
body, the church, and a partaker of the gifts, which,
by virtue of that membership, he has received through
the Spirit of holiness. So that this first part of the
verse, " Preserve my soul, for I am holy," when re
peated by us, is equivalent to another passage in the
Psalms, "I am thine, 0 save me." cxix. 94.
Bp. Horne.
(35.) The Psalmist predicteth that this superi

ority of Jehovah should one day be acknoAvledged
throughout all the earth, when "neither in Jerusalem
only, nor in the mount of the Samaritans," but in
everyplace, "should men worship the Father;" (John
iv.21 ;) Avhen he who " made all nations" by his Son,
should by that Son redeem all nations, bringing them
from the world to the church, there to " worship be
fore" the true God, and " in songs of praise to glo
rify his holy name." If, in these our times, we behold
the nations again falling away from God, departing
from the purity of their faith, and leaving their first
love, let us comfort ourselves with looking forward to
that scene of things described by St. John, in which
we hope to bear a part hereafter : "I beheld, and, lo,
a great multitude, which no man could number, of all
nations, and kindreds, and people, and tongues, stood
before the throne, and before the Lamb, clothed with
white robes, and palms in their hands; and cried with
a loud voice, saying, Salvation unto our God which sit
teth upon the throne, and unto the Lamb." Rev. vii. 9.
Bp. Horne.
(36.) Gratitude for mercies already received will ob
tain a continuance and increase of those mercies. The
Church is never in so afflicted a state, but she hath still
reason to intermingle hallelujahs with her hosannas,
and, in the midst of her most fervent prayers, to
" praise the Lord her God with all her heart, and to
glorify his name for evermore ;" since, whatever she
may suffer upon earth, (and even those sufferings will
turn to her advantage,) " great," most undoubtedly,
" hath his mercy been toward her, in delivering" her,
by the resurrection of Jesus, from the bondage of sin,
75

532 THE PSALTER
16 O turn thee then unto me, and have
mercy upon me ; give thy strength unto thy
servant, and help the son of thine hand
maid. 1 7 Show some token upon me for good ;
that they who hate me may see it, and be
ashamed, because thou, Lord, hast holpen me,
and comforted me. (37.)
Psalm 87. (38.) Fundamenta ejus.
HER foundations are upon the holy hills :
the Lord loveth the gates of Sion more than
all the dwellings of Jacob. (39.)

the dominion of death, and the bottomless pit of
" hell." Bp. Horne.
(37.) Many outAvard signs and "tokens" qf thc di
vine favour were in old time vouchsafed to patriarchs,
prophets, and kings of Israel. The laAV itself Avas si
collection of external and sacramental figures of grace
and mercy. All these centered and had their accom
plishment in that grand and everlasting sign and token
of God's love to man, the incarnation of Christ, which
all faithful people from the beginning wished and pray
ed for. On this sign the Christian looks with joy, as
the great proof that God has " holpen him and comfort
ed him ;" while his faith in it doth not fail, he hath the
witness in himself, and his actions declare as much to
all around him; "that they which hate him may be
ashamed" and converted, before that day come, when
shame shall be fruitless, and conversion impossible.
Bp. Horne.
(38.) The prophet, 1, 2, celebrates the stability and
felicity of Sion, 3, 4, 5, foretels the accession of the
Gentiles to her, and, 6, their enrolment among her
citizens ; 7, extols her as the fountain of grace and
salvation. The Psalm was probably penned, on a sur
vey of the city of David, just after the buildings of it
were finished. Bp. Horne.
(39.) The Psalmist, after having meditated on the
strength, the beauty, and the glory of Jerusalem, be
ing smitten with the love of the holy city, and imagin
ing the thoughts of his hearers, or readers, to have
been employed on the same subject, breaks forth at
once in this abrupt manner, " Her foundations are, &c."
or " It is his," that is, God's "foundation on the holy
mountains." By "the holy mountains" are meant
those hills of Judea, which Jehovah had chosen, and sep
arated to himself from all others, whereon to construct
the highly favoured city and temple. As the dwell
ings of Jacob, in the promised land, were beloved by
him more than the dwellings of other nations, so he
"loved the gates of Sion, more than all the dwellings
of Jacob." Jerusalem was exalted and fortified by its
situation ; but much more so by the protection of the
Almighty. What Jerusalem was, the Christian church
is ; " built" by God " on thc foundation of the apostles
and prophets, Jesus Christ himself being the chiefcorner
stone ; in whom all the building, fitly framed together,
groAveth unto an holy temple in the Lord -." Ephes. ii.

Day 17.
2 Very excellent things are spoken of
thee, thou city of God.
3 I will think upon Rahab and Babylon,
with them that know me. (40.)
4 Behold ye the Philistines also, and they
of Tyre, with the Morians ; lo there was he
born. (41.)
5 And of Sion it shall be reported, that he
was born in her ; and the Most High shall
stablish her.
6 The Lord shall rehearse it, whenhewrit-
eth up the people, that he was born there.
7 The singers also and trumpeters (42.)

20. It is "His foundation in the holy mountains;"
she is beloved of God above the kingdoms and empires
ofthe earth, which rise and fall only to fulfil the divine
counsels concerning her. When those counsels shall
be fulfilled, in the salvation of all believers, the world,
whicli subsists only for their sake, will be at an end.
Bp. Horne.
(40.) The accession of the nations to the Church is
generally supposed to be here predicted. God declares
by his prophet, " I will make mention of," &c.
Bp. Horne.
As if it were said, I rejoice to see that the Church
of God shall not always be confined to these narrow
bounds of Judea ; but that it shall extend itself to all
nations : insomuch as I make account of the most un
likely nations of Egypt and Babylon to be admitted
into the bosom thereof; and even amongst the most
spiteful Philistines, and the Tyrians, and Ethiopians,
there sliall be sons born to God. Bp, Hall.
(41.) Or, as in the Bible translation, "This man
was born there." The clause is connected with the
first words, thus: "I will make mention of Rahab,
&c." saying, " This man," that is, these men or peo
ple now mentioned, (the singular number put collective
ly for the plural, and the Scripture often speaks of a
nation as of one man, as Ps. xxv. 22 ; exxx. 8 ;) " Avas
born there," or " in her," as it is expressed in ver. 5 ;
namely, in Sion ; born by adoption and regeneration.
See John i. 12 ; iii. 3. 7 ; Gal. iii. 26 ; iv. 26 ; 1 Pet.
i. 23. The Gentiles shall be ingrafted into the Jewish
Church, and into all their privileges. Poole.
(42.) The words " shall he rehearse" are not in the
original. The meaning is, There shall be great re
joicing and praising God, both Avith vocal and instrur
mental musick, for this glorious and stupendous work
of the conversion of the Gentiles. Thc Psalmist de
scribes evangelical worship by legal phrases and cus
toms, as the prophets frequently do. Poole. And the
burden of the song, thus joyfully sung in praise of
Sion, was to be this, "All my fresh springs shall be
in thee." Bp. Horne. All the living waters of true
comfort, all graces, and all salvation, are to be found
in thee only, nanicly, the Church of God. Bp. Hall.
And if such be indeed the incomparable excellence of
the Church, and such the benefits of her communion,
as they have been set forth in the foregoing verses,

Day 17.

THE PSALTER.

533

shall he rehearse : All my fresh springs shall
be in thee. Psalm 88. (43.) Domine, Deus.
O LORD, God of my salvation, (44.) I have
cried day and night before thee: O let my
prayer enter into thy presence ; incline thine
ear unto my calling ;
2 For my soul is full of trouble, (45.) and
my life draweth nigh unto hell.
3 I am counted as one of them that go
down into the pit, and I have been even as a
man that hath no strength.
4 Free among the dead, (46.) like unto
them that are wounded, and lie in the grave,
who are out of remembrance, and are cutaway
from thy hand.
what anthem better deserves to be performed by all
her choirs ? In thee, 0 Sion, is the fountain of salva
tion, and from thee are derived all those springs of
grace, which flow, by the divine appointment, while
the world lasts, for the purification and refreshment of
mankind upon earth. Bp. Horne.
(43.) This Psalm, as Mr. Mudge observes, may
well be said to be composed, according to its title in
the Hebrew, to create dejection, to raise a pensive
gloom or melancholy in the mind ; the whole subject of
it being quite throughout heavy, and full of the most
dismal complaints. The nature and degree of the suf
ferings related in it ; the strength of the expressions
used to describe them ; the consent of ancient expos
itors ; the appointment of the Psalm by the Church to
be read on Good Friday ; all these circumstances con
cur in directing an application of the whole to our
blessed Lord. His unexampled sorrows, both in body
and soul ; his desertion in the day of trouble ; his bit
ter passion, and approaching death ; with his frequent
and fervent prayers for the accomplishment of the
promises, for the salvation ofthe Church through him,
and for the manifestation of God's glory ; these are the
particulars treated of in this instructive and most af
fecting composition. Bp. Horne.
It was originally addressed unto God in time of some
heavy affliction, most probably in the time of the cap
tivity. Dr. Hammond.
(44.) We hear in these words the voice of our suf
fering Redeemer. As man, he addresseth himself to
his Father, "the Lord God of his salvation," from
whom he expected, according to the promises, a joyful
and triumphant resurrection : he pleadeth the fervency
and importunity of his prayers, offered up continually,
" day and night," during the time of his humiliation
and sufferings ; and he entreatetli to be heard in these
his supplications for his body mystical, as well as his
body natural; for himself, and for us all. Bp. Horne.
(45.) Is not this exactly parallel to what he said in
the garden, " My soul is exceeding sorrowful, even
unto death ? Full," indeed, " of troubles" Avas thy

5 Thou hast laid me in the lowest pit, in a
place of darkness, and in the deep.
6 Thine indignation lieth hard upon me,
and thou hast vexed me with all thy storms.
7 Thou hast put away mine acquaintance
far from me, (47.) and made me to be abhor
red of them.
8 I am so fast in prison, that I cannot get
forth. 9 My sight faileth for very trouble ; Lord,
I have called daily upon thee, I have stretched
forth my hands unto thee.
10 Dost thou show wonders among the
dead ? (48.) or shall the dead rise up again and
praise thee ?
1 1 Shall thy loving-kindness be showed in
the grave ? or thy faithfulness in destruction ?
" soul," O blessed Jesus, in that dreadful hour, when,
under the united weight of our sins and sorrows, thou
wert sinking into " the grave," in order to raise us
out of it. Let us judge of thy love by thy sufferings,
and of both by the impossibility of our fully compre
hending either. Bp. Horne.
(46.) That is, set at liberty, or dismissed from the
world, and separated from all communication with its.
affairs, as dead bodies are " like" other " corpses that
lie in the grave, whom thou rememberest no more,"
that is, as living objects of providence upon earth : in
this sense, "they are cut off from God's hand," which
held and supported them in life. And in no other sense
can these expressions be understood ; since to imagine
that the Psalmist, who so often speaks in plain terms of
the resurrection, should here, when personating Mes
siah, denyijithat doctrine, wouldjbe a conceit equally ab
surd, and impious. Bp. Horne.
(47.) At the apprehension of Christ, " all his disciples
forsook him and fled :" Matt. xxvi. 56. Peter denied and
abjured his Master, as if his acquaintance had been a dis
grace, and " an abomination :" at the crucifixion, it is
observed by St. Luke, that " all his acquaintance stood
afar off, beholding these things ;" (xxiii. 49 ;) beholding
the innocent victim environed by his enemies, and at
length " shut up" in the sepulchre. Bp. Home.
(48.) It hath been sometimes thought, that these vers-.
es imply a denial, or at least a doubt, ofthe resurrection
from the dead ; whereas they contain, in reality, tho
most powerful plea that Christ himself, in his prayers
to the Father, could urge for it ; namely, that other
wise man would be derived of his salvation, and God
of the glory thence accruing. " Wilt thou shew won
ders to the dead," while they continue in that state ; or
if thou shouldest, will they be sensible of those wonders,
and make thee due returns of thankfulness ? " Sliall
the dead rise up" in the congregation, "and praise
thee ?" Must they not live again to do that ? " Shall
thy loving kindness" to the sons of Adam, in mc their
Redeemer, "be declared," shall the gospel be preach
ed, " in the grave ?" " or thy faithfulness," in accom-

534

THE PSALTER.

12 Shall thy wondrous works be known in
the dark ? and thy righteousness in the land
where all things are forgotten ?
13 Unto thee have I cried, O Lord; and
early shall my prayer come before thee.
1 4 Lord, why abhorrest thou my soul, and
hidest thou thy face from me ?
15 I am in misery, and like unto him that
is at the point to die ; even from my youth up,
thy terrors have I suffered with a troubled
mind. 16 Thy wrathful displeasure goeth over
me, and the fear of thee hath undone me.
17 They came round about me daily like
water, and compassed me together on every
side. 18 My lovers and friends hast thou put
away from me, (49.) and hid mine acquaint
ance out of my sight.
EVENING PRAYER.
Psalm 89. (50.) Misericordias Domini.
MY song shall be alway of the loving-kind
ness of the Lord ; with my mouth will I ever
plishing the promises concerning this loving kindness,
shall it be manifested " in that destruction" wrought by
death upon the bodies of men ? " Shall thy Avonders,"
the wonders of light, and life, and salvation, " be known
in the dark" tomb ? " and thy righteousness," which
characterizes all thy dispensations, shall it he-proclaim
ed " in the land" of silence and " forgetfufness ?" A
Cliristian upon the bed of sickness, may undoubtedly
plead with God, in this manner, for a longer continu
ance of life, to glorify him here upon earth. But eve
ry respite of that kind can be only temporary. All
men, sooner or later, must die ; and then they can ne
ver more experience the mercies, or sing thc praises of
God, unless they rise again. So that if the argument
hold in one case, it certainly holdeth stronger in the
other. Bp. Horne.
(49.) It is mentioned again, as a most affecting cir
cumstance of Christ's passion, that he was entirely for
saken, and left all alone, in that dreadful day. The
bitter cup was presented filled to the brim, and he drank
it off to the dregs. No man could share in those suffer
ings by which all other men Avere to be redeemed. His
"lovers and friends," his disciples and acquaintance,
" were put far from him ;" they all " forsook him, and
fled," to hide themselves from the fury ofthe Jews, "in
darkness," in dark, that is, secret places. Thus it is
written in the Psalms, and thus in the Gospels it is re
corded to have happened. Oftentimes, O blessed Jesus,
do we forsake thee ; but do not thou forsake us, or take
thy holy Spirit from us. Bp. Horne.
(50.) This Psalm is appointed by the Church to be

Day 17.
be showing thy truth, from one generation to
another. 2 For I have said, Mercy shall be set up for
ever, thy truth shalt thou stablish in the heav
ens. 3 I have made a covenant with my chosen ;
I have sworn unto David my servant ; (51.)
4 Thy seed will I stablish for ever, and
set up thy throne from one generation to ano
ther. 5 O Lord, the very heavens shall praise thy
wondrous wrorks; (52.) and thy truth in the
congregation of the saints.
6 For who is he among the clouds, that shall
be compared unto the Lord ?
7 And what is he among the gods, that
shall be like unto the Lord ?
8 God is very greatly to be feared in the
council of the saints, and to be had in rever
ence of all them that are round about him.
9 O Lord God of hosts, who is like unto
thee ? thy truth, most mighty Lord, is on eve
ry side.
10 Thou rulest the raging of the sea; thou
stillest the waves thereof when they arise.
read on Christmas-day. It celebrates, ver. 1 — 4, the
mercies of God in Christ, promised to David ; 5 — 14,
the almighty power of Jehovah, manifested in his works
and dispensations; 15, his justice, mercy, and truth f
16 — 19, the happiness and security of his people; 20 —
36, his covenant made with David, as the representa
tive of Messiah, who should come of his seed ; 37-- 44,
the Church lamcnteth her distressful state, at the time
when this Psalm was penned ; 45 — 50, she prayeth for
the accomplishment of the promise ; and in the mean
time, 50, blesseth Jehovah. Bp. Horne.
(51.) The two former verses set forth a profession of
faith in God's mercy : these two assign the ground of
such faith ; namely, the covenant which God is here in
troduced as declaring that he had made with David,
and which he did make with him by the prophet Na-
thain : 2 Sam. vii. 12, &c. The covenant relates to
David's " seed," and to the " establishment of his
throne" in that seed ; literally, in Solomon for a time ;
spiritually, in Christ forever: "When thy days shall
be fulfilled, and thou shalt sleep with thy fathers, I will
set up thy seed after thee, whicli shall proceed out of,
thy bowels, and I will establish his kingdom. He shall
build an house for my name, and I will establish the
throne of his kingdom forever. I will be his father,
and he sliall be my son." These last wrords are cited
by the apostle, (Heb. i. 5,) as spoken of Christ, to evince
his superiority over the angels. Yet, that the Avhole
passage does, in the letter, relate to Solomon, can ad
mit of no doubt, he being the " seed" and immediate
successor of David, and the person appointed to " build^

Day 17.

THE PSALTER.

53;

1 1 Thou hast subdued Egypt, (53.) and
destroyed it; thou hast scattered thine enemies
abroad with thy mighty arm.
12 The heavens are thine, the earth also is
thine; thou hast laid the foundation of the
round world, and all that therein is.
1 3 Thou hast made the north and the south ;
Tabor and Hermon shall rejoice in thy name.
1 4 Thou hast a mighty arm ; strong is thy
hand, and high is thy right hand.
15 Righteousness and equity (54.) are the
habitation of thy seat ; mercy and truth shall
go before thy face.
1 6 Blessed is the people, O Lord, that can
rejoice in thee ; they shall walk in the light
of thy countenance.
1 7 Their delight shall be daily in thy name ;
and in thy righteousness shall they make their
boast.
an house for God's name." Here then we have an in-
contestible proof, that the covenant with David had
Messiah for its object : that Solomon was a figure of
him ; and that the Scripture hath sometimes a double
sense. It is moreover to be observed, that the covenants
made with Abraham, David, &c. all had their original
and foundation in the covenant made Avith Messiah, who
was the true Father of the faithful, the beloved and
chosen of God ; the great Prophet, Priest, and King ;
the only person qualified to be a sponsor, and to engage
in a covenant with the Father for mankind. His suf
ferings were the price of our redemption : and because
he suffered in the flesh, as " the Son of David," there
fore is he " established forever, and his throne built up
to all generations." Remarkable are the words of the
angel to Mary : " The Lord God shall give unto him
the throne of his father David ; and he shall reign over
the house of Jacob for ever, and of his kingdom there
shall be no end." Luke i. 32. Bp. Horne.
(52.) Did not "the heavens praise the wonders of
Jehpvah," when a choir of angels descended from above,
to sing an anthem, at the birth of Christ ? And how
must the celestial courts have resounded with the hal
lelujahs of those blessed spirits, when they again re
ceived their King, returning in triumph from the con
quest of his enmies ? Nor do " the saints" omit to cel
ebrate God's " faithfulness in the congregation" upon
earth, while "with angels and archangels, and all the
company of heaven, they laud and magnify his glori
ous name, evermore praising him, and saying, Holy,
holy, holy, Lord God of hosts, heaven and earth are
full of thy glory. Glory he to thee, 0 Lord most high."
Bp. Horne.
(53.) The destruction of Pharaoh and the Egyptians
is here mentioned as another instance of God's mighty
power. And it is probable, that the foregoing verse
was intended to allude more particularly to that mirac
ulous exertion of God's sovereignty over the waters,
the division ofthe Red sea, which happened at the same

18 For thou art the glory of their strength,
and in thy loving kindness thou shalt lift up
our horns :
1 9 For the Lord is our defence ; the Holy
One of Israel is our King.
20 Thou spakest sometime in visions (55.)
unto thy saints, and saidst, I have laid help up
on one that is mighty, I have exalted one cho
sen out of the people.
21 I have found David my servant; (56.)
with my holy oil have I anointed him.
22 My hand shall hold him fast, and my
arm shall strengthen him.
23 The enemy shall not be able to do him
violence ; the son of wickedness shall not hurt
him. 24 I will smite down his foes before his
face, and plague them that hate him.
25 My truth also and my mercy shall be
time ; as these two events are generally spoken of to
gether. See Isaiah li. 9, 10. The same power, which
effected all this, hath since, in Christ Jesus, overcome
the world, destroyed the works of the devil, and ran
somed mankind from the depths of the grave.
Bp. Horne.
(54.) Although the power of God be infinite, yet it is
never exerted, but under the direction of his other at
tributes. When he goeth, as a judge, to his tribunal.
" mercy and truth go before his face ;" they are rep
resented as preceding him, to give notice of his advent.
and to prepare his Avay. "All the ways," or dispens
ations "of the Lord," as it is elsewrhere observed,
" are mercy and truth ;" (Psal. xxv. 10 ;) they are the
substance of all his revelations, which either promise
salvation, or relate the performance of such promises.
By these is man warned and prepared for "judgment;"
which is to be the last and finishing scene. And when
the great Judge of all the earth shall from his throne
pronounce the irreversible sentence, not a creature then
present shall be able to accuse that sentence of injus
tice. Bp. Horne.
(55.) The covenant made with David was mention
ed in general terms above, at verses 3, 4. But a more
particular account is now given of God's dispensations
relative to the son of Jesse, and his posterity. Bp. Home.
This, and Avhat follows, had a most eminent comple
tion in the spiritual kingdom ofthe Messiah, thc eter
nal Son of God, who should be born of the seed and lin
eage of David. Dr. Hammond.
(56.) David was the servant of God ; he Avas, by the
prophet Samuel, anointed with oil ; he was strengthened
and established in his kingdom, by the hand and arm of
Jehovah. But never let Christians fail, in this emin
ently figurative character, to contemplate that true Da
vid, (for so He is called, Ezekiel xxxiv. 25 ;) the belov
ed Son of God ; "the servant and elect of Jehovah, in
whom his soul delighted, and on whom he put his Spir
it ;" (Isa. xlii. 1) : whom he " anointed with his holy oil,

536

THE PSALTER.

Day 17.

with him ; and in my name shall his horn be
exalted. 26 I will set his dominion also in the sea,
and his right hand in the floods. (57.)
27 He shall call me, Thou art my Father,
my God, and my strong salvation.
28 And I will make him my first-born,
higher than the kings of the earth.
29 My mercy will I keep for him forever-
more, and my covenant shall stand fast with
him. (58.)
30 His seed also Will I make to endure for
ever, and his throne as the days of heaven.
3 1 But if his children forsake my law, (59.)
and walk not in my judgments ;
32 If they break my statutes, and keep not
my commandments ; I will visit their offences
with the rod, and their sin with scourges.
33 Nevertheless, my loving kindness will I
not utterly take from him, nor suffer my truth
to fail.
34 My covenant will I not break, nor alter
the thing that is gone out of my lips : I have
sworn once by my holiness, that I will not fail
David. 35 His seed shall endure for ever, and his
seat is like as the sun before me.
36 He shall stand fast for ever-more as the
moon, and as the faithful witness in heaven.
with the oil of gladness, with the Holy Ghost and with
power;" (Ps. xiv. 7 ; Actsx. 38 ;) whom he strengthened,
and established in his spiritual kingdom, with his. hand
and arm, and the might of his omnipotence.
Bp. Horne.
(57.) The dominions of David and his son Solomon
extended from the Mediterranean " sea" to the " rivers"
Euphrates, &c ; the empire of Christ is universal over
Jews and Gentiles, throughout all the earth.
Bp. Horne.
(58.) God kept his mercy and covenant with David,
by preserving the line of his posterity, until his great
antitype, Messiah, thc subject of all the promises, came,
by whom the kingdom was established for ever, being
changed into a spiritual one, whicli is to be transferred
from earth to heaven, and rendered coeval with those
eternal mansions of the blessed. Bp. Horne.
(59.) The posterity of David were to enjoy God's
favour, or be deprived of it, as they proved obedient or
disobedient to his " law ;" as they executed or pervert
ed its civil "judgments;" as they observed or neglect
ed its ceremonial " statutes," or religious institutions ;
as they kept or broke its " commandments," or moral
precepts. When they became rebellious, idolatrous,
and profligate, the rod was lifted up, and due chastise-

37 But thou hast abhorred and forsaken
thine Anointed, (60.) and art displeased at
him. 38 Thou hast broken the covenant of thy
servant, and cast his crown to the ground.
39 Thou hast overthrown all his hedges,
and broken down his strong holds.
40 All they that go by spoil him, and he is
become a reproach to his neighbours.
41 Thou hast set up the right hand of his
enemies, and made all his adversaries to re
joice. 42 Thou hast taken away the edge of his
sword, and givest him not victory in the bat
tle. 43 Thou hast put out his glory, and cast his
throne down to the ground.
44 The days of his youth hast thou shorten
ed, and covered him with dishonour.
45 Lord, how long wilt thou hide thyself?
for ever ? and shall thy wrath burn like fire?
46 O remember how short my time is;
wherefore hast thou made all men for nought?
47 What man is he that liveth, and shall
not see death ? and shall he deliver his soul
from the hand of hell ?
48 Lord, where are thy old loving kind
nesses, wdiich thou swarest unto David in thy
truth ?
ment inflicted, sometimes by the immediate hand of
heaven, sometimes by the instrumentality of their hea
then adversaries ; famine and pestilence, war and cap
tivity, were at different times employed to reclaim back
sliding Israel. But still, the " covenant" of God in
Christ stood sure; the Jewish nation was preserved,
through all changes and revolutions, " until the Seed
came to whom thc promise was made ;" nor was Jeru
salem destroyed, before the neAv and spiritual kingdom
of Messiah Avas set up in the earth. Christian com
munities, and the individuals that compose them, are
in like manner corrected and punished for their offences.
"Nevertheless, God's loving kindness will he not
utterly take from us, nor suffer his faithfulnesss to fail.
His covenant will he not break, nor alter the thing that
is gone out of his lips." So, " I am with you always,"
says thc Redeemer, " even to the end of the world ; and
the gates of hell shall not prevail against my Church ."
Matt, xxviii. 20; xvi. 18. Nor shall the world be
destroyed, until Christ come again, and his glorious
kingdom be ready to appear. Bp. Horne.
(60.) In the former part of our Psalm, we have seen
Avhat the divine promises were, which had been made to
the house of David. By the latter part, upon which
wc are entering, it appears, that the Psalm was Avritten

Day 18.

THE PSALTER.

537

49 Remember, Lord, the rebuke (61.) that
thy servants have, and how I do bear in my
bosom the rebukes of many people ;
50 Wherewith thine enemies have blas
phemed thee, and slandered the footsteps of
thine Anointed : Praised be the Lord for ever
more. Amen and Amen. (62.)

The Eighteenth Day.
MORNING PRAYER.
Psalm 90. (63.) Domine, refugium.
LORD, thou hast been our refuge, from
one generation to another.
2 Before the mountains were brought forth,
or ever the earth and the world were made,
thou art God from everlasting, and world
without end.
at a time, Avhen the Church of Israel was in such a
manner oppressed and reduced by her enemies that her
members began almost to despair of those promises re
ceiving their accomplishment. God seemed to have
"cast off" and "abhorred" his "anointed" and "ser
vant," that is David, or rather the prince of his family,
who was upon the throne when this captivity and deso
lation happened; the "coArenant" seemed tobe over
turned and "made void," when the " crown" of Israel
was defiled in the dust. Bp. Horne.
(61.) The last argument urged by the Church, in her
expostulation with God for a speedy redemption, is,
the continual reproach to which she was subject, on ac
count of the promise being delayed. The " mighty
people," or heathen nations, who held her in captivity,
and were witnesses of her wretched and forlorn estate,
ridiculed her pretensions to perpetuity of empire in the
house of David ; they blasphemed the Gftd, avIio was
said to have made such promises ; - and " reproached the
footsteps," or mocked at the tardy adAent of his Mes
siah, who was to establish *in Israel his everlasting
throne. All these cruel taunts and insults she was
obliged to " bear in her bosom," and there to sup
press them in silence, having nothing to answer in the
day of her calamity and seeming destitution. St. Peter
gives us a like account of the state of the Christian
church in the latter days ; he exhorts us to be " mind
ful of the words which were spoken before by the holy
prophets, and of the commandments of the apostles of
the Lord and Saviour, because there shall come in the
last days scoffers, walking after their own lusts, and
saying, Where is the promise of his coming ?" 2 Pet.
iii. 4. Bp. Horne.
(62.) But whatever be at any time our distress,
either as a community or as individuals, still are we to
believe, still to hope, still to bless and praise Jehovah,
whose word is true, whose works are faithful, whose

3 Thou turnest man to destruction ; (64.)
again thou sayest, Gome again, ye children of
men. 4 For a thousand years (65.) in thy sight
are but as yesterday, seeing that is past as a
watch in the night.
5 As soon as thou scatterest them, they are
even as asleep, and fade away suddenly like
the grass.
6 In the morning it is green, and groweth
up ; but in the evening it is cut down, dried
up, and withered.
7 For we consume away in thy displeasure,
and are afraid at thy wrathful indignation. (66.)
8 Thou hast set our misdeeds before thee, and
our secret sins in the light of thy countenance.
9 For when thou art angry, all our days are
gone ; we bring our years to an end, as it were
a tale that is told.
1 0 The days of our age are threescore years
chastisements are mercies, and all whose promises are,
in Christ Jesus, yea, and amen, for evermore.
Bp. Horne.
(63.) This Psalm is called, in its title, "A prayer of
Moses, the man of God." By him it is imagined to
have been composed when God shortened the days of
the murmuring Israelites in the wilderness. See
Numb. xiv. It is, however, a Psalm of general use,
and is made, by the Church, a part of her funeral ser
vice. It containeth, 1, 2, an address to the eternal
and unchangeable God, the Saviour and Preserver of
his people; 3 — 1 0, a most affecting description of man's
mortal and transitory state on earth since the fall ; 11,
a complaint, that few meditate in such a manner upon
death, as to prepare themselves for it ; 12, a prayer
for grace so to do ; 1 3 — 17, and for the mercies of re
demption. Bp. Horne.
(64.) Death was the penalty inflicted on man for sin.
The latter part of the verse alludes to the fatal sen
tence, (Gen. iii. 19;) "Dust thou art, and unto dust
shalt thou return." Bp. Horne'.
(65.) The connexion between the verse preceding,
and the Averse now before us, seems to be this. God
sentenced man to death. It is true, the execution of
the sentence was at first deferred, and the term of hu
man life suffered to extend to near a thousand years.
But what was even that, what is any period of time,
or time itself, if compared with the duration of the
Eternal ? All time is equal, when it is past ; a thou
sand years, when gone, are forgotten as yesterday ;
and the longest life of man, to 'a person who looks
back upon it, may appear only as three hours, or one
quarter of the night. Bp. Horne.
It seems to have been a very ancient custom to di
vide the night info four portions, of three hours each,
called watches. See Luke xii. 38. Travell.
(66.) The generations of men are troubled and con-

538
and ten; (67.) and though men be so strong
that they come to fourscore years, yet is their
strength then but labour and sorrow ; so soon
passeth it away, and we are gone.
11 But who regardeth the power of thy
wrath ? for even thereafter as a man feareth,
so is thy displeasure.
12 So teach us to number our days, (68.)
that we may apply our hearts unto wisdom.
13 Turn thee again, O Lord, at the last,
and be gracious unto thy servants.
14 0 satisfy us with thy mercy, and that
soon : so shall wre rejoicje and be glad all the
days of our life.
15 Comfort us again now after the time
that thou hast plagued us; and for the years
wherein we have suffered adversity.
16 Show thy servants thy work, and their
children thy glory.
17 And the glorious Majesty of the Lord
our God be upon us: prosper thou the work
of our hands upon us ; O prosper thou our
handy work. Psalm 91. (69.) Qui habitat.
WHOSO dwelleth under the defence (70.)

THE PSALTER. Day 18.
of the Most High, shall abide under the shadow
of the Almighty.
2 I will say unto the Lord, Thou art my
hope and my strong hold, my God, in him
will I trust.
3 For he shall deliver thee from the snare of
the hunter, and from the noisome pestilence.
4 He shall defend thee under his wings,
and thou shalt be safe under his feathers ; his
faithfulness and truth shall be thy shield and
buckler. 5 Thou shalt not be afraid for any terror by
night, nor for the arrow that flieth by day;
6 For the pestilence that walketh in dark
ness, nor for the sickness that destroyeth in
the noon-day.
7 A thousand shall fall beside thee, (71.)
and ten thousand at thy right hand ; but it
shall not come nigh thee.
8 Yea, with thine eyes shalt thou behold,
and see the reward of the ungodly. (72.)
9 For thou, Lord, art my hope ; thou hast
set thine house of defence very high.
10 There shall no evil happen unto thee,
neither shall any plague come nigh thy dwell
ing.

sumed by divers diseases, and sundry kinds of death,
through the displeasure of God; his displeasure is oc
casioned by their sins, all of which he seeth and pun-
isheth. If Moses wrote this Psalm, the provocations
and chastisements of Israel are here alluded to. But
the case of the Israelites in the Avilderness is the case
of Christians in the world ; and the same thing is true
both in them and in us. Bp. Horne.
(67.) This again might be primarily spoken by Mo
ses, concerning Israel. The generation of those who
came out of Egypt, from twenty years old and upwards,
fell within the space of forty years, in thc wilderness ;
(Numb. xiv. 29 ;) and they Avho lived longest experi
enced only labour and sorrow, until they were cut off,
like grass, and, by the breath of God's displeasure,
blown away from the face of the earth. Like thc Is
raelites, we have been brought out of Egypt, and so
journ in the wilderness ; like them we murmur, and of
fend God our Saviour; like them we fall and perish.
To the age of seventy years few of us can hope to at
tain ; labour and sorrow are our portion in the world ;
we are mowed down, as this year's grass of the field ;
we fly away, and are no more seen in the land of thc
living. Bp. Horne.
(68.) He, who " numbereth his days," or taketh a
right account of the shortness of this present life, com
pared with the unnumbered ages of that eternity which
is future, will soon become a proficient in thc school of
true wisdom. He will learn to give the preference

where it is due ; to do good, and suffer evil, upon earth,
expecting the reward of both in heaven. Make us
wise, blessed Lord, but wise unto salvation.
Bp. Horne.
(69.) The prophet, 1 — 10, declareth the security of
the righteous man under the care and protection of
heaven, in times of danger, when, 11, 12, a guard of
angels is set about him. 13, His final victory over the
enemies of his salvation is foretold ; and, 14 — 16, God
himself is introduced, promising him deliverance, ex
altation, glory, and immortality. The Psalm is ad
dressed, primarily, to Messiah. That it relateth to
him, Jews and Christians are agreed ; and the devil,
(Matt. iv. 6,) cited two verses from it, as universally
knoAvn and alloAved to have been spoken of him.
Bp. Horne.
(70.) He, that puts himself under the protection of
the Almighty, shall be sure to be safely preserved un
der the shadow of his wings. Bp. Hall.
(71.) This and such like promises are not to be un
derstood absolutely and universally, as if no good man
could be cut off by the plague or other common calam
ities ; but with due limitations and conditions ; either
on man's part, as, if there be a defect in his faith or
obedience : or on God's part, when God sees that death
is more for his good than life ; as it apparently is,
when righteous men are taken away from the evil to
come. Is. lvii. 1. In which case, though God doth
not give the thing promised, yet he giveth a far greater

Day 18.
1 1 For he shall give his angels charge over
thee$ (73.) to keep thee in all thy ways.
12 They shall bear thee in their hands,
that thon hurt not thy foot against a stone.
13 Thou shalt go upon the lion and adder ;
the young lion and the dragon shalt thou tread
under thy feet.
14 Because he hath set his love upon me,
therefore will I deliver him ; (74.) I will set
him up, because he hath known my name.
15 He shall call upon me, and I will hear
him ; yea, I am with him in trouble ; I will
deliver him, and bring him to honour.
1 6 With long life will I satisfy him, and
show him my salvation.
Psalm 92. (75.) Bonum est confiteri.
IT is a good thing to give thanks unto the
Lord, and to sing praises unto thy name, O
Most Highest ;
2 To tell of thy loving kindness early in
the morning, and of thy truth in the night-
season ;
3 Upon an instrument of ten strings, and
upon the lute ; upon a loud instrument, and
upon the harp :
4 For thou, Lord, hast made me glad

THE PSALTER. 539
through thy works ; and I will rejoice in giv
ing praise for the operations of thy hands.
5 O Lord, how glorious are thy works ;
thy thoughts are very deep.
6 An unwise man doth not well consider
this, and a fool doth not understand it.
7 When the ungodly are green as the grass,
and when all the workers of wickedness do
flourish, then shall they be destroyed for ever ;
but thou, Lord, art the Most Highest for ever
more. 8 For lo, thine enemies, (76.) O Lord, lo,
thine enemies shall perish ; and all the work
ers of wickedness shall be destroyed.
9 But mine horn shall be exalted like the
horn of an unicorn ; for I am anointed with
fresh oil.
10 Mine eye also shall see his lust of mine
enemies, and mine ear shall hear his desire of
the wicked that arise up against me.
1 1 The righteous shall flourish like a palm-
tree, (77.) and shall spread abroad like a cedar
in Libanus. 12 Such as are planted in the house of the
Lord, shall flourish in the courts of the house
of our God.
13 They also shall bring forth more fruit

mercy instead of it, and so fulfils his promise in the
best sense and to the greatest advantage. Poole.
(72.) The meaning is, that the righteous person all
along spoken of, himself secure from the judgments of
God, should in safety behold the destruction wrought
by them upon the impenitent and incorrigible sinners.
This will be the case with the Church, as Avell as her
glorious Head, at the last day. Bp. Horne.
(73.) This passage was cited by the devil, who
tempted our Lord to cast himself from a pinnacle of
the temple, upon presumption of the promise here made,
that angels should guard and support him in all dan
gers. But Christ, in his answer, at once detecteth and
exposeth the sophistry of the grand deceiver, by shew
ing, that the promise belonged only to those who fell
unavoidably into danger, in the course of duty ; such
might hope for the help and protection of heaven ; but
that he who should wantonly and absurdly throw him
self into peril, merely to try whether Providence would
bring him out of it, must expect to perish for his pains
" Jesus saith unto him, It is written again, Thou
shalt not tempt the Lord thy God." Matt. iv. 7.
Bp. Horne.
(74.) In the former part of our Psalm, the prophet had
Spoken in his own person ; here God himself is plainly
introduced as the speaker. And, 0 how sweet, how
delightful and comfortable, are his words, addressed
eminently to his beloved Son Messiah ; and in him to

all of us, his adopted children, and the heirs of eternal
life ; to all who love God, and have " known his name !"
To such are promised, an answer to their prayers ; the
presence of their heavenly Father with them ; in the
day of trouble, protection and deliArerance; and honour,
and glory, and immortality. Bp. Horne.
(75.) The title of this Psalm is, " A Psalm, or Song,
for the Sabbath-day." It teacheth, 1—5, the duty,
time, and manner, of giving thanks for the works and
dispensations of God. Thoughtless men are admon
ished, 6, to reflect upon the final issue of all these dispen
sations ; namely, 7, 8, the utter perdition ofthe ungod
ly, and, 9 — 13, the exaltation ofthe Church in Christ
Jesus, 14, to the praise and glory of God most high.
Bp. Horne.
The Psalm was intended, not so much to commemo
rate the creation, and sabbath following that ; as to
foretel that rest from persecutions, which God had
promised to give his Church under the Messiah.
Dr. Hammond.
(76.) The " wTorkers of iniquity" are the enemies of
"Jehovah," and will be " scattered" by the breath of
his displeasure, as grass, after it is cut doAvn, dried up,
and withered, is driven away by the whirhvinds of
heaven. " But my horn," saith the Psalmist, (it is
likely in the person of Messiah,) " my horn," that is,
the strength and power of my kingdom, " shalt thou ex
alt like the horn of the unicorn," like the power of the
76

540

THE PSALTER

in their age, (78.) and shall be fat and well
liking ;
14 That they may show how true the
Lord my strength is, and that there is no un
righteousness in him.
EVENING PRAYER.
Psalm 93. (79.) Dominus regnavit.
THE Lord is King, (80.) and hath put on
glorious apparel ; the Lord hath put on his
apparel, and girded himself with strength.
2 He hath made the round world so sure,
that it cannot be moved.
3 Ever since the world began, hath thy seat
been prepared ; thou art from everlasting. .
4 The floods are risen, (81.) O Lord, the
floods have lift up their voice, the floods lift up
their waves.
5 The waves of the sea are mighty, and
rage horribly ; but yet the Lord, who dwelleth
on high, is mightier.
strongest creatures, to which that of states and empires
is often compared ; " I sliall be," or, "I am anointed
with fresh oil ;" I am appointed and consecrated king
by the holy unction. Christians have " an unction
from the Holy One," by which they are enabled to sub
due their spiritual enemies ; they reign over their pas
sions and affections ; they are exalted in the Redeemer ;
they are " made unto their God kings and priests."
1 John ii. 20. Rev. v. 10. Bp. Horne.
(77.) The momentary prosperity of the Avicked was
compared above to the transient verdure of " grass."
The durable felicity of the righteous is here likened to
the lasting strength and beauty of "palms" and "ce
dars." Bp. Horne.
(78.) Happy the man, whose goodness is always
progressive, and whose virtues increase with his years ;
who loseth not, in multiplicity of worldly cares or
pleasures, the holy fervours of his first love, but goeth
on burning and shining more and more, to the end of
his days. Bp. Horne.
(79.) The Jews acknowledge, that the kingdom of
Messiah is prophesied of in this Psalm, and in all those
which follow, to the hundredth. 1, 2, 3, The Church
celebrates the majesty, power, and glory, of the eternal
king ; 4, describes the danger she is often in from per
secutions, &c; but, 5, strengtheneth herself in God her
Saviour, whose house, 6, ought to be, like himself, full
of truth and holiness. Bp. Horne.
(80.) From the beginning, God, as Creator, was
sovereign Lord of the universe. He was also former-
ly, in a more especial manner, King of Israel. But
since that time, a new and spiritual kingdom hath been
erected by Jesus Christ, as Redeemer, whom the
Church now celebrates, and whose praises she sings
continually. Risen from the dead, and ascended into

Day 18.
6 Thy testimonies, O Lord, are very sure :
holiness becometh thine house for ever.
Psalm 94. (82.) Deus ultionum.
O LORD God, to whom vengeance belong
eth, (83.) thou God, to whom vengeance be
longeth, show thyself.
2 Arise, thou Judge of the world, and re
ward the proud after their deserving.
3 Lord, how long shall the ungodly, how
long shall the ungodly triumph ?
4 How long shall all wicked doers speak
so disdainfully, and make such proud boasting ?
5 They smite down thy people, O Lord,
and trouble thine heritage.
6 They murder the widow and the stran
ger, and put the fatherless to death.
7 And yet they say, Tush, the Lord shall
not see, neither shall the God of Jacob re
gard it.
8 Take heed, ye unwise among the people :
O ye fools, when will ye understand?
heaven, the Lord Jesus reigneth, and shall reign, " till
he hath put all enemies under his feet :" 1 Cor. xv. 25.
By the glorification of his human nature; he is "cloth
ed with majesty : All power is given unto him in
heaven and in earth ;" (Matt, xxviii. 18 ;) so that he is
" girded with strength ;" and through that strength,
he hath " established" the neAv " worjd," that is to
say, his church, that it " cannot be moved," or sub
verted, by all the powers of earth and hell.
Bp. Horne.
(81.) By "the floods" are meant the enemies of
God's kingdom, who are often compared to floods for
their numbers, force, rage, &c. See Isa. viii. 7, 8 ;
xvii. 12, 13 ; Jer. xlvi. 7, 8. Poole. In particular
are meant the devil and Avicked men, who stood out
against, rejected, and crucified the Messiah, whose
spiritual kingdom is emblematically represented
throughout the Psalm, as the Jews have resolved.
Dr. Hammond.
(82.) The Psalmist, complaining of corrupt and
troublous times, in the person of the Church, 1 — 4,
prayeth for the downfall of prosperous wickedness ; 5,
6, he describeth the cruelty, and, 7 — 11, reproveth the
atheistical folly of those who prosecute God's people ;
12, 13, he extolleth the blessedness of the peisecuted,
if they are endued with faith and patience, inasmuch as,
14, 15, thc divine promise and their future reward are
certain; he, therefore, 16 — 19, throweth himself whol
ly upon God, whose mercies never fail, who, 20, 21,
cannot be on the side of iniquity, but, 22, 23, will pre
serve saints, and destroy their enemies. Bp. Horne.
(83.) The Church, however unjustly oppressed and
afflicted, rcmembereth that " vengeance belongeth"
not to her, had she the power to inflict it, but " to God"
only, who hath said, "Vengeance is mine, I will re-

Day 19. THE PSALTER.
9 He that planted the ear, shall he not hear?
or he that made the eye, shall he not see ?
10 Or he that nurtureth the heathen, it is he
that teacheth man knowledge ; shall not he
punish ?
11 The Lord knoweth the thoughts of
man, that they are but vain.
12 Blessed is the man (84.) whom thou
chastenest, O Lord, and teachest him in thy
law; 13 That thou mayest give him patience in
time of adversity, until the pit be digged up for
the ungodly.
1 4 For the Lord will not fail his people ;
neither will he forsake his inheritance ;
1 5 Until righteousness turn again unto judg
ment : all such as are true in heart shall fol
low it.
16 Who will rise up with me against the
wicked ? (85.) or who wrill take my part
against the evil-doers ?
1 7 If the Lord had not helped me, it had
not failed, but my soul had been put to silence.
18 But when I said, My foot hath slipped ;
thy mercy, O Lord, held me up.
1 9 In the multitude of the sorrows that I
had in my heart, thy comforts have refreshed
my soul.

pay :" Rom. xii. 19. To him, therefore, she maketh
her supplication, that he would manifest his glory in
her salvation; that he would ascend the tribunal, "as
judge of the earth," try her cause, and avenge her of
her insolent and cruel persecutors. Bp.IIorne.
' (84.) Since, therefore, the schemes of the adversary
are vain, and the counsel of Jehovah shall infallibly
stand, happy is the man who, having learned, from
the Scriptures of truth, the lessons of faith and patience,
enjoys tranquility of mind in time of trouble, while des
truction is preparing for the impenitent. Then, when
"the days of adversity" are over, shall pain and sor
row take a final leave of the»righteous to go and dwell
with the wicked, to eternal ages. The former shall
enter into the rest and joy of their Lord ; the latter,
into the fire prepared originally for the devil and his
angels. Bp. Horne.
(85.) While "evil-doers" are permitted to prosper,
and " the workers of iniquity" carry on their designs,
the prophet asks in the person of the Church, who is
there that will or can protect, defend, and deliver ?
The answer is, God only can do it : " Unless the Lord
had been my help, my soul had almost dwelt in silence,"
or I had almost been in the state of death.
Bp. Horne.
(86.) Jehovah is our " defence ;" we fear not the fiery
darts ofthe enemy; he is "the rock of our refuge;"

541
20 Wilt thou have any thing to do with
the stool of wickedness, which imagineth mis
chief as a law ?
21 They gather them together against the
soul of the righteous, and condemn the inno
cent blood.
22 But the Lord is my refuge, (86.) and
my God is the strength of my confidence.
23 He shall recompense them their wick
edness, and destroy them in their own malice:
yea, the Lord our God shall destroy them.
The Nineteenth Day.
MORNING PRAYER.
Psalm 95. (87.) Venite, exultemus.
O COME, let us sing unto the Lord ; let us
heartily rejoice in the strength of our salvation.
2 Let us come before his presence with
thanksgiving; and show ourselves glad in
him with psalms. (88.)
3 For the Lord, is a great God ; and a great
King above all gods.
4 In his hand are all the corners of the
earth ; and the strength of the hills is his also.
5 The sea is his, and he made it ; and his
hands prepared the dry land.
we bid defiance to the rage and malice of earth and hell.
Armed with the shield of faith, and the sword of the
Spirit, we rise superior to every effort of diabolical
malice and secular power ; waiting, in patience and
hope, for the coining of that day, when he Avho hateth
unrighteousness, and with whom the throne of iniqui
ty can have no felloAvship, shall visit the wickedness
of the wicked upon them ; when the world of the un
godly shall share the fate of apostate Jerusalem, and
the righteous shall be glorified with their Lord and
Saviour. Bp. Horne.
(87.) This Psalm hath been long used in the Christ
ian church, as a proper introduction to her holy ser
vices. It containeth, 1, 2, an exhortation to praise Je
hovah, 3, for his greatness, 4, 5, and for his works of
creation ; 6, men are invited to worship him as their
Maker, and, 7, as their Preserver ; 8 — 11, they are
warned against tempting and provoking him, by the
example of the Israelites in the wilderness. Tho au
thor of the Epistle to the Hebrews hath taught us to
consider thePsalin as an address to believers under the
Gospel. Bp. Horne.
(88.) The "presence" of Jehovah dwelt formerly
between the cherubim, in a tabernacle, or temple, made
with hands, whither the Israelites were to resort, until
God became manifest in the flesh. After that time,
the divine presence left the synagogue, and removed into

542 6 O come, let us worship, and fall down,
and kneel before the Lord our Maker : (89.)
7 For he is the Lord our God ; and we are
the people of his pasture, and the sheep of his
hand. 8 To-day if ye will hear his voice, harden
not your hearts as in the provocation, (90.) and
as in the day of temptation in the wilderness ;
9 When your fathers tempted me, proved
me, and saw my works.
10 Forty years long was I grieved with
this generation, and said, It is a people that do
err in their hearts, for they have not known
my ways :
1 1 Unto whom I sware in my wrath, that
they should not enter into my rest.
Psalm 96. (91.) Cantate Domino.
0 SING unto the Lord a new song ; (92.)
sing unto the L©rd all the whole earth.
2 Sing unto the Lord, and praise his name ;
be telling of his salvation from day to day.
the Christian Church ; by her we are now invited to
" come before that presence with thanksgiving," and,
while we "make a joyful noise," by chanting these di
vine "Psalms," to imitate, in some measure, the heav
enly choirs, who " rest not," from their blessedjemploy-
ment of praising God, "day or night." Rev. iv. 8.
Bp. Horne.
(89.) As in the beginning ofthe Psalm we were call
ed upon to " praise" Jehovah, so here we are invited to
humble ourselves before him in " prayer." From him
we had our being ; him, therefore, we are to supplicate
for every other blessing, both in this life, and that
which is to come. And since he made our bodies, as
well as our souls, it is meet and right that they should
bear their part in his service, and that internal worship
should be accompanied and signified by that which is
external. Bv. Horne.
(90.) What follows to the end of the Psalm is spok
en in the person of God himself, who may be consider
ed as addressing us, in these latter days, by the Gospel
of his Son ; for so the apostle teaches us to apply the
whole passage. Heb. iii. iv. The Israelites, when they
came out of Egypt, had a day of probation, and a prom
ised rest to succeed it ; but, by unbelief and disobedience,
ihey to whom it was promised, that is, the generation
of those who came out of Egypt, fell short of it, and
died in the wilderness. The Gospel, in like manner,
offers, both to Jew and Gentile, another day of proba
tion in this world, and another promised rest to suc
ceed it, which remaineth for the people of God, in heav
en. All whom it concerns are, therefore, exhorted to
beware lest they forfeit the second rest, as murmuring
and rebellious Israel came short of the first. The vers
es now before us allude to what passed at the place call
ed "Massah," and "Meribah," from the people there

THE PSALTER.

Day 19.
3 Declare his honour unto the heathen, and
his wonders unto all people.
4 For the Lord is great, and cannot worthi
ly be praised ; he is more to be feared than all
gods. 5 As for all the gods of the heathen, they
are but idols ; but it is the Lord that made the
heavens. 6 Glory and worship are before him ; pow
er and honour are in his sanctuary.
7 Ascribe unto the Lord, O ye kindreds of
the people, ascribe unto the Lord worship and
power. 8 Ascribe unto the Lord the honour due
unto his name ; bring presents, and come into
his courts.
9 O worship the Lord in the beauty of ho
liness ; let the whole earth stand in awe of
him. 10 Tell it out among the heathen, that the
Lord is King ; (93.) and that it is he who hath
made the round world so fast that it cannot be
" tempting" and striving with their God, notwithstand
ing all the mighty works which he had wrought for
them before their eyes. Exod. xvii. 7. Bp. Horne.
(91.) By common consent of Jews and Christians,
we apply this Psalm to the times of Messiah. 1 — -3,
Men are exhorted to sing his praises ; to declare his
salvation ; 4, 5, to acknowledge his supremacy over
the gods of the nations, with, 6, the glory and beauty
of his sanctuary ; 7, 8, 9, to give to him the honour,
the worship, and the obedience due unto him, and, 10,
to publish the glad tidings of his kingdom being es
tablished : 1 1 — 1 3, the whole creation is called upon
to rejoice at this great event. We find, by 1 Chron.
xvi, that David delivered out this Psalm, to he sung
on occasion of temporal blessings prefigurative of fu
ture spiritual ones. Bp. Horne.
(92.) Jehovah, our Redeemer, is the person Avhose
praises are to be sung. They are to be sung in a " new"
song ; a song calculated to celebrate new mercies, pre
figured by old ones wrought for Israel in former times ;
a song fit for the voices of^enewed and regenerate men
to sing in the new Jerusalem, in those new heavens
and that new earth, which constitute the new creation,
or kingdom of Jesus Christ. And as the mercies of
God are universal, extending themselves not only to
the Jews, but to all the nations of the earth, all the
nations of the earth are therefore exhorted to bear a
part in this new song ; " Sing unto the Lord a new
song ; Sing unto the Lord, all the earth." Bp. Horne,
The exhortation to " sing a new song" alludes to the
intended institution of a new worship. Bp. Horsley.
(93.) In other Avords, Make proclamation, therefore,
O ye apostles and preachers of the Gospel, that a new
and eternal kingdom is erected ; the usurped empire of
Satan is overthrown, and the Lord Jesus, having re-

THE PSALTER.

Day 19.
moved ; and how that he shall judge the peo
ple righteously.
1 1 Let the heavens rejoice, and let the earth
be glad ; let the sea make a noise, and all that
therein is.
12 Let the field be joyful, and all that is
in it ; then shall all the trees of the wood re
joice before the Lord.
13 For he cometh, (94.) for he cometh to
judge the earth ; and with righteousness to
judge the world, and the people with his truth.
Psalm 97. (95.) Dominus regnavit.
THE Lord is King, the earth may be glad
thereof ; yea, the multitude of the isles may
be glad thereof.
2 Clouds and darkness are round about
him ; (96.) righteousness and judgment are
the habitation of his seat.
deemed mankind, reigneth in the hearts of his people
by faith ; a community is formed, not upon the plan of
secular policy, but upon the divine principle of heaven
ly love ; it is established on immoveable foundations,
nor shall the gates of hell prevail against it : right
eousness shall dwell in it, since he, who is the King
of righteousness, presides, directs, and determines all
things, by his word, and his Spirit. Bp. Horne.
(94.) The coming of Christ is twofold ; first he came
to sanctify the creature, and he will come again to glo
rify it. Either of his kingdoms, that of grace, or that
of glory, may be signified by his "judging the world
in righteousness and truth." If creation be represent
ed as rejoicing at the establishment of the former, how
much greater will the joy be at the approach of the lat
ter ; seeing that, notwithstanding Christ be long since
come in the flesh, though he be ascended into heaven,
and have sent the Spirit from thence, yet " the whole
creation," as the apostle speaks, (Rom. viii. 22,)
"groaneth and travaileth in pain together until now,
expecting to be delivered, from the bondage of corrup
tion, into the glorious liberty of the sons of God. And
not only they, but ourselves also, whicli have the first-
fruits of the Spirit, even we ourselves groan within
ourselves, waiting for the adoption, to wit, the re
demption of the body :" when at the renovation of all
things, man, new made, shall return to the days of his
youth, to begin an immortal spring, and be for ever
young. Bp. Horne.
(95.) In this Psalm, 1, the reign of Christ is again
celebrated, and the nations are again called to rejoice
on that account : 2 — 7, he is described as taking ven
geance on his enemies, overthrowing idolatry in the
heathen Avorld, commanding adoration from all crea
tures, and, 8, 9, inspiring gladness into the Church,
by subduing her enemies : 10 — 12, the duties of holi
ness, thankfulness, and religious joy, are inculcated.
Bp. Horne.

543

3 There shall go a fire before him, and burn
up his enemies on every side.
4 His lightnings gave shine unto the world ;
the earth saw it, and was afraid.
5 The hills melted like wax at the presence
of the Lord ; at the presence of the Lord of
the whole earth.
6 The heavens have declared his righteous
ness, and all the people have seen his glory.
7 Confounded be all they (97.) that worship
carved images, and that delight in vain gods :
worship him, all ye gods.
8 Sion heard of it, and rejoiced ; and the
daughters of Judah were glad, because of thy
judgments, 0 Lord. (98.)
9 For thou, Lord, art higher than all that
are in the earth ; thou art exalted far above
all gods.
10 O ye that love the Lord, (99.) see that
(96.) When thc mercy and grace of our heavenly
King are to be described, he is likened to the sun
shining in a clear firmament, and gladdening universal
nature with his benificent rays. But when Ave are to
conceive an idea of him, as going forth, in "justice
and judgment," to discomfit and punish his adversa
ries, the imagery is then borrowed from a troubled
sky ; he is pictured as surrounded by " clouds and dark
ness ;" from whence issue lightnings and thunders,
storms and tempests, affrighting and confounding the
wicked and impenitent. Bp. Horne.
(97.) When Jesus was exalted, his Gospel published,
and his poAver and glory made known in the heathen
world, men grew " ashamed" of^heir " images, and
boasted themselves in their idolS^no more. The last
clause of our verse, " Worship him, all ye gods," de
clares the supremacy of Christ over all that are called
gods, in heaven and in earth, who are enjoined to pay
adoration unto him, instead of claiming it for them
selves. Bp. Horne.
(98.) The inhabitants ofthe new " Sion," or the peo
ple of God, " heard" the tidings, that idols and idola
try were fallen, and the Lord Jesus reigned triumphant ;
they heard, and " were glad ; the daughters of Judah,"
or Cliristian churches, " rejoiced" in the Holy Ghost,
with joy unspeakable, " because of these judgments"
of their God upon his enemies, whereby he evinced
himself superior to the powers of the earth, and the
gods of the nations. Bp. Horne.
(99.) Having sung the glory of the Redeemer, the
Psalmist delineates the duty of the redeemed. They
are characterized hy their "love of God;" they are
enjoined to hate evil ;" this hatred is, indeed, a con
sequence, and a sure proof, of that love, when it is
genuine and sincere. Religion must be rooted in the
heart, and spring from thence. A Christian must not
only serve God outwardly, but must inwardly " love"
him ; he must not content himself with abstaining from

544
ye hate the thing which is evil : the Lord pre-
serveth the souls of his saints ; he shall deliver
them from the hand of the ungodly.
1 1 There is sprung up a light for the right
eous, and joyful gladness for such as are truer
hearted. 12 Rejoice in the Lord, ye righteous, and
give thanks for a remembrance of his holiness.
EVENING PRAYER.
Psalm 98. (1.) Cantate Domino.
O SING unto the Lord a new song ; (2.)
for he hath done marvellous things.
2 With his own right hand, and with his
holy arm, hath he gotten himself the victory.
3 The Lord declared his salvation ; his
righteousness hath he openly showed in the
sight of the heathen..
4 He hath remembered his mercy (3.) and
truth toward the house of Israel, and all the
ends of the world have seen the salvation of
our God.
5 Show yourselves joyful unto the Lord, all
ye lands ; sing, rejoice, and give thanks.
6 Praise the Lord upon the harp ; sing to
the harp with a psalm of thanksgiving.
overt acts of sin, but must truly "hate" it. They
who do so, are "the saints of God, whose souls he
"preserveth" from evil, and will finally "deliver"
from the evil one, and his associates, by a happy death,
and a glorious resun*ction. Bp. Horne.
(1.) In this evangelical hymn, the prophet, 1 — 4,
extols the miracles, the victory, the salvation, the
righteousness, the mercy, and truth, of the Redeemer ;
on account of which, 5 — 10, he calls upon man, and
thcAvhole creation, to rejoice and praise Jehovah.
Bp. Horne.
(2.) New mercies and Avonders demand neAv songs.
And Avhat mercies, what Avonders, can be compared
with those wrought by the holy Jesus ? Bp. Home.
(3.) In sending the Messiah, God shewed himself
mindful of the promises, which "mercy" prompted
him to make, and " truth" required him to perform.
These promises were made to "the house of Israel;"
to the lost sheep of that house, Christ declared himself
sent; and the apostles offered salvation first to the
Jews : but to them it wras never intended that evan
gelical blessings should be confined. The prophets
spake in plain terms of the call of the Gentiles, who
were to be adopted into the holy family, and made the
children of Abraham. The Gospel was accordingly
preached to the nations, the apostles made their pro
gress through the world, and " all the ends of the earth
saw the salvation of God." Bp. Home.
(4.) The subject of this general joy is, as before, (in

THE PSALTER. Day 19.
7 With trumpets also and shawms, O show

yourselves joyful before the Lord the King.
8 Let the sea make a noise, and all that
therein is ; the round world, and they that
dwell therein.
9 Let the floods Clap their hands, and let
the hills be joyful together before the Lord ;
for he is come to judge the earth.
10 With righteousness shall he judge (4.)
the world, and the people with equity.
Psalm 99. (5.) Dominus regnavit.
THE Lord is King, (6.) be the people never
so impatient ; he sitteth between the Cheru
bim, be the earth never so unquiet.
2 The Lord is great in Sion, and high above
all people.
3 They shall give thanks unto thy name,
which is great, wonderful, and holy.
4 The King's power loveth judgment ; thou
hast prepared equity ; thou hast executed judg
ment and righteousness in Jacob.
5 O magnify the Lord our God, and fall
down before his footstool ; for he is holy.
6 Moses and Aaron among his priests, (7.)
and Samuel among such as call upon his name :
these called upon the Lord, and he heard them.
PSalm xcvi. 13,) the advent of Messiah to reform the
world, to execute judgment upon the wicked, and to
establish a kingdom of righteousness upon the earth.
We expect his second advent to restore all things, to
judge the world, to condemn his enemies, and to begin
his "glorious" reign. Then shall heaven and earth
rejoice, and the joy of the redeemed shall be full.
Bp. Horne.
(5.) Under images borrowed from the old dispensa
tion, the prophet celebrates, 1, the reign of Messiah,
and the submission of his enemies ; 2 — 4, his exalta
tion, holiness, power, arid justice; which, 5, men are
exhorted to acknowledge and adore. 6 — 9, The ex
amples of Moses, Aaron, and Samuel, are introduced,
to encourage us in worshipping and serving our God
and Saviour. Bp. Horne.
(6.) Jehovah reigneth in the Christian church, as he
did of old in the Jewish temple ; when he appeared be
tween the cherubims in the holy of holies, in the form
and likeness of a man, encompassed with "glory :"
(Ezek. i. 27 ; Numb. vii. 89 ;) he subdued the enemies
of Israel, when they raged most furiously against his
people ; he will also bring into subjection the adversa
ries of the Gospel, and finally render us victorious over
the powers of darkness. Bp. Horne.
(7.) To encourage the faithful in the worship of God,
the examples of Moses, Aaron, and Samuel, are ad
duced, men of like infirmities with ourselves, whose
prayers wrere heard, both for themselves and others,

Day 19.
7 He spake unto them out of the cloudy
pillar ; for they kept his testimonies, and the
law that he gave them.
8 Thou heardest them, O Lord our God ;
thou forgavest them, O God, (8.) and punish-
edst their own inventions.
9 O magnify the Lord our God, and wor
ship him upon his holy hill ; for the Lord our
God is holy.
Psalm 100. (9.) Jubilate Deo.
O BE joyful in the Lord, (10.) all ye lands;
serve the Lord with gladness, and come be
fore his presence with a song.
2 Be ye sure that the Lord he is God ; it
is he that hath made us, and not we ourselves ;
we are his people, and the sheep of his pas
ture. 3 O go your way into his gates (11.) with
thanksgiving, and into his courts with praise ;
and answers were returned to them from the mystick
" cloud," that symbol of the divine presence, which
for a while, was itinerant with the camp in the wilder
ness, and then became fixed in the tabernacle at Shiloh,
till its last removal to mount Sion. These men were
heard through the intercession of the great Mediator,
whom they represented. Through that same interces
sion, our prayers also are heard, if we " keep his tes
timonies, and the ordinances that he hath given us."
Bp. Horne.
(8.) The meaning is, that when the people had pro
voked God, and God's wrath was already gone out
against them for their crying sins, these men's prayers
were so effectual with him as to avert the plagues, and
obtain remission for them. Dr. Hammond.
(9.) The Psalmist invites all the world to join with
the Israelites in the service of him, who was kind and
gracious to them beyond expression. Accordingly, we
Christians now properly use this Psalm in acknowledg
ment of God's wonderful love to us in Christ ; by whom
we offer up continually spiritual sacrifices, for redeem
ing us by the sacrifice which he made of himself ; for
making the world anew, and creating us again unto
good works ; according to his faithful promises, which
we may depend upon for ever. Bp. Patrick, Bp. Horne.
(10.) The prophet addresseth himself to " all lands,"
or to " all the earth ;" to Gentile's, as well as Jews.
He exhorteth them to "make a joyful noise," a noise
like that of the trumpets at the time of jubilee, a sound
of universal triumph and exultation, in honour of " Je
hovah," now become their Lord and Saviour. The
service of this our Master is perfect freedom ; it is a
¦service of love, a freedom from Pharaoh and the task
masters, from Satan and our own imperious lusts ; it
is a redemption from the most cruel bondage, into the
glorious liberty of the sons of God. Let us therefore
do as we are commanded ; let us " serve the Lord with

THE PSALTER. 545
be thankful unto him, and speak good of his

name ;
4 For the Lord is gracious ; his mercy is
everlasting ; and his truth endureth from gen
eration to generation.
Psalm 101. (12.) Misericbrdiam et judicium.
MY song shall be of mercy and judgment ;
unto thee, O Lord," will I sing. (13.)
2 O let me have understanding (14.) in the
way of godliness.
3 When wilt thou come unto me ? I will
walk in my house with a perfect heart.
4 I will take no wicked thing in hand ; I
hate the sins of unfaithfulness ; there shall no
such cleave unto me.
5 A froward heart shall depart from me ;
I will not know a wicked person.
6 Whoso privily slandereth his neighbour,
him will I destroy.
gladness ;" and when we come " before his presence"
in the temple, let it be " with singing" to the praise
and glory of our Redeemer. Thus he is served in
heaven, and thus he delighteth to be served on earth.
Bp. Horne.
(11.) The Christian Church is a temple, whose
"gates" stand continually open, for the admission of
the nations from all the four quarters of the world.
Rev. xxi. 13. 25. Into the "courts" of this temple,
which are now truly "courts ofthe Gentiles," all men
are invited to come, and offer their evangelical sacri
fices of "confession and praise;" to express their
gratitude to their Saviour, and "bless" his gracious
and hallowed " name." Bp. Horne.
(12.) This Psalm contains a pious resolution of Dar
vid to govern first himself, and then his court and his
kingdom, with so much care, that the good might ex
pect all favour from him, but no wicked man of any
sort have the least countenance or encouragement. Bp. Patrick.
(13.) David, having determined to sing unto Jeho
vah, chooseth for his theme " mercy and judgment ;"
either that mercy which God hath shewn to him, and
that judgment which hath been inflicted on his enemies ;
or else, that upright administration of mercy and judg
ment, with which he himself intended to bless his peo
ple. Bp. Horne.
(14.) In return for the favours of heaven, we hear
the Israelitish monarch declaring his resolution, to set
his court and kingdom an example of true wisdom, and
unshaken integrity ; at the same time, sighing for that
visitation of divine grace, which alone could enable
him to put his resolution in practice. " O when wilt
thou come unto me ?" And this must ever be the wish
of a Christian, who knoweth that though in* himself he
be nothing, yet he can do all things through Christ,
who strengtheneth him by his Spirit in tlie inner man.

546 THE PSALTER.
7 Whoso hath also a proud, look and high
stomach, I will not suffer him.
8 Mine eyes look upon such as are faithful
an the land, that they may dwell with me.
9 Whoso leadeth a godly life, he shall be
my servant.
10 There shall no deceitful person dwell
in my house ; he that telleth lies shall not tarry
in my sight.
1 1 I shall soon destroy all the ungodly that
are in the land ; that I may root out all wick
ed doers from the city of the Lord.

The Twentieth Day.
MORNING PRAYER.
Psalm 102. (15.) Domine, exaudi.
HEAR my prayer, O Lord, and let my Cry
ing come unto thee.
2 Hide not thy face from me in the time of
my trouble ; incline thine ear unto me when
I call ; O hear me, and that right soon :
3 For my days are consumed away like
smoke, and my bones are burnt up as it were
a fire-brand.
Messiah was the only King of Israel, whose life held
forth to his subjects a pattern of wisdom and righteous-
Mess, and whose death procured them grace, in their dif
ferent measures and degrees, to follow it. Bp. Horne.
(15.) This Psalm is entitled, "A prayer of the af
flicted, when he is overwhelmed, and poureth out his
complaint before the Lord." It seems to have been
written, during the captivity, by one of the prophets,
who, like Daniel in parallel circumstances, 1, 2, mak
eth supplication before his God, 3 — 11, getteth forth,
in the most affecting strains, his wretched and sorrow
ful estate, or rather, perhaps, that of Jerusalem, which
he personates ; 12, he comforteth himself, by reflect
ing on the eternity and immutability of Jehovah ;
13 — 22, he predicteth and describeth the restoration of
Sion, with her enlargement by the accession of the
Gentiles, when Messiah shall have visited and redeem
ed her ; 23, 24, he returneth again to his lamentations ;
but 25 — 28, again reposeth his confidence on him who
created all things, and who would not fail to make
good his word and promise, if not to the generation
then present, yet to their posterity. This is the fifth
«f those styled "penitential Psalms;" and St. Paul,
(Heb. i. 10,) hath asserted, that it is addressed to the
eternal Son of God, and Saviour ofthe world.
Bp. Horne.
Penitential sorrow being a principal subject of this
Psalm, it is suitable to the service of Ash- Wednesday. Travell,

Day 20.
4 My heart is smitten down, and withered
like grass ; so that I forget to eat my bread.
5 For the voice of my groaning, my bones
will scarce cleave to my flesh.
6 I am become like a pelican in the wil
derness, (16.) and like an owl that is in the
desert, 7 I have watched, and am even as it were
a sparrow, that sitteth alone upon the house
top. 8 Mine enemies revile me all the day long;
and they that are mad upon me, are sworn to
gether against me.
9 For I have eaten ashes (17.) as it were
bread, and mingled my drink with wreeping.
10 And that, because of thine indignation
and wrath ; for thou liast taken me up, and
cast me down.
1 1 My days are gone like a shadow, and I
am withered like grass.
12 But thou, O Lord, shalt endure for ever,
and thy remembrance throughout all genera
tions. 13 Thou shalt arise, and have mercy upon
Sion ; (18.) for it is time that thou have mercy
upon her ; yea, the time is come.
(16.) The sorrowful man is naturally desirous of re
tiring from the world, to vent his complaints in soli
tude, and to pass the nights in watchfulness and prayer.
In such a situation the true penitent placeth himself,
worthily to bewail his sins, and deprecate the judg
ments of his God. And in such a situation did cap
tivity place the daughter of Sion, that she might do
likewise. The use, wliich Daniel made of it for this
purpose, may be seen in his ninth chapter.
Bp. Horne.
(17.) By " eating ashes," and " drinking tears,"
avo may understand the same as if it had been said, " I
have eaten the bread of humiliation, and drunk the
water of affliction ;" ashes being the emblem of one,
and tears the consequence of thi other ; while the ac
tions of " eating and drinking" intimate to us the ful
ness and satiety which the sufferer had experienced of
both, from the " wrath and indignation of God." Pros
perity and adversity are from him; "he lifteth up,
and he casteth dow n ;" he lifted up Jerusalem above
all the earth ; and he cast her down, to be trodden un
der foot by the Gentiles. Bp. Horne.
(18.) From this passage, and what follows, it ap
pears, that the suppliant in this Psalm, bewails not
only his own miseries, but those of the Church. Israel
was in captivity, and Sion a desolation. A "time"
notwithstanding, a " set time," there was at hand,
when God had promised to " arise, and to have mercy
upon her*" The bowels of her children yearned over

Day 20.

THE PSALTER.

14 And why ? thy servants think upon her
stones, _nd it pifieth them to see her in the
dust. 15 The heathen shall fear thy name, O
Lord ; and all the kings of the earth thy ma
jesty. 1 6 When the Lord shall build up Sion, and
when his glory shall appear ;
17 When he turneth him unto the prayer
of the poor destitute, and despiseth not their
desire ;
1 8 This shall be written for those that come
after, (1 9.) and the people which shall be born
shall praise the Lord.
1 9 For he hath looked down from his sanc
tuary ; out of the heaven did the Lord behold
the earth.
20 That he might hear the mourning of
such as are in captivity, and deliver the child
ren appointed unto death.
21 That they may declare the name of the
Lord in Sion, and his worship at Jerusalem ;
22 ' When the people are gathered together,
and the kingdoms also, to serve the Lord.
23 He brought down my strength in my
journey, and shortened my days.
her ruins ; they longed to see her rebuilt, and were
ready, whenever the word of command should be given,
to set heart and hand to the blessed work. Such ought
to be our affection towards our Sion, however afflicted
and destitute she may, at any time, appear to be ; such
should be our faith in the promises of God concerning
the future glorification of his Church, at the time ap
pointed. Bp. Horne.
(19.) The history of "this" redemption and restora
tion by Messiah, thus foretold, hath been " Avritten"
in the Gospel for the benefit of " after generations," to
the end that " the people who are created aneAv in Christ
Jesus may from age to age praise Jehovah, in psalms,
and hymns, and spiritual songs ; as it is done at this
day in the Church, and ever will continue to be done,
till the choirs of heaven and earth shall be united be
fore the throne of the Lamb. Bp. Horne.
(20.) Amidst the changes and chances of this mortal
life, one topick of consolation will ever remain, name
ly, the eternity and immutability of God our Saviour,
of him who was, and is, and is to come. Kingdoms
and empires may rise and fall ; nay, the heavens and
the earth, as they were originally produced and formed
by the Word of God, the Son, or second Person in the
Trinity, to whom the Psalmist here addrcsseth him
self, (see Heb. i. 10 ;) so will they, at the day appointed,
be folded up and laid aside as an old and worn-out gar
ment; or, if the substance remain, the present form and
fashion of them will perish, and they will be utterly

547
24 But I said, O my God, take me not
away, in the midst of mine age ; as for thy years,
they endure throughout all generations.
25 Thou, Lord, in the beginning hast laid
the foundation of the earth, aud the heavens
are the work of thy hands. (20.)
26 They shall perish, but thou shalt endure ;
they shall all wax old as doth a garment.
27 And as a vesture shalt thou change
them, and they shall be changed ; but thou
art the same, and thy years shall not fail.
28 The children of thy servants shall con
tinue, and their seed shall stand fast in thy
sight. Psalm 103. (21.) Benedic, anima mea.
PRAISE the Lord, O my soul ; and all
that is within me, (22.) praise his holy name.
2 Praise the Lord, O my soul ; and forget
not all his benefits ;
3 Who forgiveth all thy sin, and healeth all
thine infirmities ;
4 Who saveth thy life from destruction,
and crowneth thee with mercy and loving
kindness ;
5 Who satisfieth thy mouth with "good
changed and altered from the state in which they now
are. But Jehovah is ever the same ; his years have no
end, nor can bis promise fail, any more than himself.
" Heaven and earth," saith he, " shall pass away ; but
my words shall not pass away." Matt. xxiv. 35.
Bp. Horne.
The application of these verses to Jesus Christ in the
Epistle to the Hebrews, is at once a proof of his divin-
ty, and of the divine inspiration of the Psalms. Travell.
(21.) This Psalm is supposed to have been written
by David on a recovery from sickness; and is also a
prophetick description ofthe state of Christians under
the Gospel. Dr. Hammond.
In this evangelical and most comfortable hymn, Da
vid, after, 1, 2, exciting himself to the work, 3 — 5,
praiseth Jehovah for the mercies of redemption ; 6 — 7,
celebrateth his goodness to Moses and Israel; 8 — 13,
setteth forth the divine philanthropy, under various
beautiful expressions and images; 14 — 16, describeth,
in a manner wonderfully affecting, man's frail and per
ishable state ; but, 17, 18, leadeth him, for consola
tion, to the everlasting mercy of God in Christ, the
stability of whose throne and kingdom, 19, he declar-
eth, and 20 — 22, calleth upon heaven and earth to join
with him in blessing and praising his holy name.
Bp. Horne.
(22.) Thanksgiving cannot be sincere and hearty, un
less a man bear impressed upon his mind, at the time;
77

54S

THE PSALTER.

Day 20.

things, making thee young' and lusty as an ea
gle. 6 The Lord executeth righteousness and
judgment, for all them that are oppressed with
wrong. (23.)
7 He showed his ways unto Moses, his
works unto the children of Israel.
8 The Lord is full of compassion and mer
cy, long-suffering, and of great goodness.
9 He will not alway be chiding ; neither
keepeth he his anger for ever.
10 He hath not dealt with us after our
sins ; nor rewarded us according to our wick
ednesses. 11 For look how high the heaven is in
comparison of the earth ; so great is his mer
cy also toward them that fear him !
12 Look how wide also the east is from
the west ; so far hath he set our sins from us !
13 Yea, like as a father pitieth his own chil
dren ; even so is the Lord merciful unto them
that fear him.
1 4 For he knoweth whereof we are made ;
he remembereth that we are but dust.
1 5 The days of man are but as grass ; for
he flourisheth as a flower of the field.
a quick sense of " benefits" received ; and " benefits"
we are most of us apt to " forget ;" those, especially,
which are conferred upon us by God. Therefore Da
vid repeateth his self-awakening call, and summoneth
all his powers of recollection, that none of the divine
favours might continue unnoticed and unacknowledged.
A catalogue of such particular mercies, temporal and
spiritual, as each individual hath experienced through
life, might be of service, to refresh the memory, upon
this important head. B p. Horne.
(23.) From a consideration of his own particular case,
the Psalmist maketh a general reflection on that attri
bute of God, which inclineth him to deliver his people,
and to punish their oppressors, of what kind soever
they be. And here that grand display of the " ways"
and " works" of Jehovah, the redemption of " Israel"
by the hand of " Moses," immediately occurs and is
celebrated. Thus each private mercy, whether of a
temporal or spiritual nature, should remind us of that
publick and universal blessing of redemption by Jesus
Christ, from wliich every other blessing floweth, as a
stream from its fountain, and for which God ought,
therefore, upon all occasions, to be.praised and glori
fied. Bp. Horne.
(24.) Let not man presume, who withereth like the
green herb ; but then, let not man despair, whose na
ture, with all its infirmities, the Son of God hath taken
upon him. The flower which faded in Adam, blooms
anew in Christ, never to fade again. " The mercy of

16 For as soon as the wind goeth over it,
it is gone ; and the place thereof shall know it
no more.
17 But the merciful goodness of the Lord
endureth for ever and ever upon them that
fear him ; and his righteousness upon children's
children. (24.)
1 8 Even upon such as keep his covenant.
and think upon his commandments, to do them.
1 9 The Lord hath prepared his seat in hea
ven, and his kingdom ruleth over all.
20 O praise the Lord, ye angels (25.) of his,
ye that excel in strength ; ye that fulfil his
commandment, and hearken unto the voice
of his words.
21 O praise the Lord, all ye his hosts ; ye
servants of his that do his pleasure.
22 O speak good of the Lord, all ye works
of his, in all places of his dominion : Praise
thou the Lord, O my soul.
EVENING PRAYER.
Psalm 104. (26.) Benedic, anima mea.
PRAISE the Lord, O my soul : O Lord
my God, thou art become exceeding glorious,
thou art clothed with majesty and honour.
Jehovah," in his Messiah, "is everlasting;" and of that
everlasting mercy poor frail man is the object. A pas
sage in the first Epistle of St. Peter doth most admir
ably illustrate this part of our Psalm : see 1 Pet. i. 23,
&c. Bp. Horne.
(25.) Joy is observed to be of a diffusive and commu
nicative nature. The heart ofthe Psalmist is full, and
overfloweth with it. Unable worthily to praise Jeho
vah for his mercies vouchsafed to the Church, he invit-
eth heaven and earth to join with him, and to celebrate,
in full chorus, the redemption of man. St. John saw
the throne of Messiah prepared ; he beheld the univer
sal band assembled ; and he heard when " all the angels
round about the throne, ten thousand times ten thou
sand, and thousands of thousands, with every creature
in heaven, earth, and sea," lifted up their voices, and
sang together, " Blessing, and honour, and glory, and
power be unto him that sitteth upon the throne, and un
to the Lamb, for ever and ever." Bp. Horne.
(26.) This is an eucharistick hymn, full of majesty
and sweetness, addressed to Jehovah, as Creator of the
world. It setteth forth his glory, wisdom, goodness,
and power, displayed, 1 — 9, in the formation of the
heavens and earth ; 10 — 18, in the various provision
made for beasts, and birds, and for man, thc lord of all ;
19 — 24, in the revolutions of the celestial bodies, and
the consequent interchanges of day and night, of labour
and rest ; 25, 26, in the sea, and every thing that mov-
eth in or upon the waters. 27 — 30, The dependence of

Day 20.

THE PSALTER.

549

2 -Thou deckest thyself with light as it were
with a garment, and spreadest out the heavens
like a curtain.
3 Who layeth the beams of his chambers
in the waters, (27.) and maketh the clouds his
chariot, and walketh upon the wings of the
wind. 4 He maketh his angels spirits, (28.) and
his ministers a flaming fire.
5 He laid the foundations of the earth, that
it never should move at any time.
6 Thou coveredst it with the deep (29.)
like as with a garment ; the waters stand in
the hills.
7 At thy rebuke they flee ; at the voice of
thy thunder they are afraid.
8 They go up as high as the hills, and down
the whole creation upon God for its being and well be
ing, is beautifully represented, with, 31, 32, the glory
which the Creator receiveth from his works, the pleas
ure which he taketh in them. 33, The Psalmist de-
clareth his resolution ever to praise Jehovah, and, 34,
predicteth the destruction of those who refuse or neg
lect so to do. As there is a similitude between the na
tural and the spiritual creation, this may, perhaps, be
the reason why the Church hath appointed this Psalm
to be used on Whitsunday. Bp. Horne.
For regularity of composition, richness of imagery,
sublimity of sentiment, and elegance and perspicuity of
diction, it is perhaps the principal poem in the whole
collection of these inspired songs. As there is no allu
sion in it to the Mosaick ritual, nor any mention of the
deliverance of the Israelites from Egypt, it should
seem that it was of an earlier age than the Exodus.
Bp. Horsley.
(27.) The generality of expositors interpret this pas
sage of those "dark waters, compacted into thick
clouds of the skies," which the Almighty elsewhere is
said to make the " secret place, or chamber" of his re
sidence, and a kind of " footstool" to his tlirone. Psal.
xviii. 9. 11. And thus, indeed, the former part of our
verse is plainly and immediately connected with what
follows; "who maketh the clouds his chariot, and
walketh upon the wings ofthe wind." How astonish
ingly magnificent and tremendous is the idea, which
these words convey to us, of the great King riding up
on the heavens, encompassed with clouds and darkness,
attended by the lightnings, those ready executioners of
his vengeance, and causing the world to resound and
tremble at the thunder of his power, and the noise of
his chariot wheels ! By these ensigns of royalty, these
emblems of omnipotence, and instruments of his dis
pleasure, doth Jehovah manifest his presence, Avhen he
visiteth rebellious man, to make him own and adore
his neglected and insulted Lord. See and compare
Psal. xviii. 10, and the context. Bp. Horne.
(28.) From the manner in which these words are in
troduced, and the place where they stand, one should

to the valleys beneath ; even unto the place
which thou hast appointed for them.
9 Thou hast set them their bounds, which
they shall not pass, neither turn again to cover
the earth.
10 He sendeth the springs into the rivers,
which run among the hills.
1 1 All the beasts of the field drink thereof,
and trie wild asses quench their thirst.
12 Beside them shall the fowls of the air
have their habitation, and sing among the
branches. 13 He watereth the hills from above ; (30.)
the earth is filled with the fruit of thy works.
14 He bringeth forth grass for the cattle,
and green herb for the service of men.
1 5 That he may bring food out of the earth,
conceive the meaning of them to be, that God employ-
eth the elements of air and fire, the winds, and the light
nings, as his messengers, and ministers, to execute his
commands upon the earth. But the apostle, (Heb. i. 7,)
informeth us, that they have a further reference to im
material angels ; either because those angels often ap
peared in the likeness, or because they were endued
Avith the properties, of " Avind and flame." Intellect
ual beings of the highest order in the realms above arc
as ready to fulfil the word of Jehovah, as are the ele
ments of this lower world. Bp. Horne.
(29.) Most interpreters suppose this to be a descrip
tion of the situation of things, and of what was effected
by the power of God, on the third day of the creation,
when he said, " Let the waters be gathered together
into one place, and let the dry land appear ; and it was
so." Indeed, the process at the creation was so exact
ly similar to that at the deluge, with regard to the cir
cumstances here mentioned, that it matters not to which
we apply the beautiful and truly poetical passage be
fore us. In both cases, the earth was covered with the
waters, as with a garment, in every part ; in both ca
ses, they fled at the Almighty word, like the scattered
remains of a routed army; from the heights of moun
tains, a\ hither they had ascended, they sunk down into
the valleys ; from the valleys they retired to the bed of
the ocean, and a part of them descended from thence in
to the great deep that lieth beneath. Bounds were set
them, beyond which they should never pass, to over;
Avhelm us any more forever. And the experience of
4000 years hath taught us, that Avhere the Creator hath
laid his commands, plain sand is a sufficient barrier.
Bp. Home.
(30.) Or " from his chambers." The fertility ofthe
earth is owing to God, Avho for that purpose " water
eth" it "from his chambers," whether the word hath
a reference to the clouds above, or the depths below,
for both are concerned in the operation. Hence all the
glory and beauty of the vegetable world ; hence the
grass, which nourisheth the cattle, that they may nour
ish the human race ; hence thc green herb, for food

550

THE PSALTER.

Day 20-

and wine that maketh glad the heart of man ;
and oil to make him a cheerful countenance,
and bread to strengthen man's heart.
16 The trees of the Lord also are full of
sap ; even the cedars of Libanus, which (31.)
he hath planted ;
17 Wherein the birds make their nests;
and the fir-trees are a dwelling for the stork.
18 The high hills are a refuge for the wild
goats ; and so are the stony rock* for the co
nies. 1 9 He appointed the moon (32.) for certain
seasons, and the sun knoweth his going down.
20 Thou maketh darkness, (33.) that it may
be night ; wherein all the beasts of the forest
do move.
21 The lions, roaring after their prey, do
seek their meat from God.
22 The sun ariseth, and they get them
away together, and lay them down in their
dens.
and for medicine ; hence fields covered with corn, for
the support of life ; hence vines and olive-trees laden
with fruits, whose juices exhilarate the heart, and
brighten the countenance. Bp. Horne.
(31s.) The whole earth is a garden, planted by the
hand, and watered by the care of Jehovah. But in a
more especial manner is his glopy set forth by the lofty
and magnificent cedars, which, growing wild on the
mountains and in the forest* owe nothing to the skill
and industry of man. The moisture ofthe earth, rare
fied by the heat of the sun, enters their roots, ascends
in their tubes, and by due degrees expands and increas
es them, till they arrive at their growth. Bp. Horne.
(32.) From a survey of the works of God upon earth,
the Psalmist proceedeth to extol that divine wisdom,
which is manifested in the motions and revolutions of
the heavenly bodies, and in the grateful vicissitude of
day and night occasioned thereby. Bp. Horne.
(33.) Night and darkness invite the wild beasts of
the forest and desert from their dens and recesses, to
"seek" the "prey" allotted them by the providence
of that God who feedeth the young lions, as well as
the young ravens, when hunger cnforceth them, as it
Avere, to call upon him. Bp. Horne.
(34.) Transported with a survey ofthe wonders Avhich
present themselves in heaven above, and on earth be-
Ioav, the Psalmist breaks forth into an exclamation
(and what heart hath not already anticipated him ?) on
the variety and magnificence, the harmony and pro
portion, of the works of God, in this outward, and
risible, and perishable Avorld. What then are the
miracles of grace and glory ? What are those invisi
ble and eternal things, which God hath prepared for
them tha* love him, in another and a better world,
and of which the things visible and temporary are no
more than shadows ? Admitted to that place, where

23 Man goeth forth to his work, and to his
labour, until the evening.
24 O Lord, how manifold are thy works ;
in wisdom hast thou made them all ; the earth
is full of thy riches. (34.)
25 So is the great and wide sea also ; (35.)
wherein are things creeping innumerable, both
small and great beasts.
26 There go the ships, and there i& that
Leviathan, whom thou hast made to take his
pastime therein.
27 These wait all upon thee, that thou may
est give them meat in due season.
28 When thou givest it them, they gather
it ; and when thou openest thy hand, they are
filled with good.
29 When thou hidest thy face, they are
troubled : (36.) when thou takest away their
breath, they die and are turned again to their
dust. 30 When thou lettest thy breath go forth,
we shall at once be indulged with a view of all the di
vine dispensations, and of that beatitude in which they
terminate, shall we not, with angels and archangels,
cry out, " O Lord, how manifold are thy works ! In
wisdom hast thou made them all ; heaven and earth are
full of thy riches, and of thy glory !" Bp. Borne.
(35.) There is not in all nature a more august and
striking object than the ocean. Its inhabitants are as
numerous as those upon the land, nor i*the wisdbm
and the power of the Creator less displayed5, perhaps,
in their formation and preservation j from tlie smallest
fish that swims, to the enormous tyrant of the deep,
the leviathan himself. By means of navigation, Pro
vidence hath opened a communication between the most
distant parts of the globe ; the largest solid bodies are
wafted, with incredible swiftness, upon one fluid, by
the impulse of another, and seas join the countries
whicli they appear to divide. Bp. Horne.
The word leviathan in Scripture is a general name
for any great monster, which inhabiteth the waters. In
Job it is applicable to the crocodile, (chap, xii :).but here
probably must be understood of the whale. Travell.
(36.) When God, in the season of winter, seemeth
to hide his face, and to have withdrawn his beneficent
influences, we hear the cries of the creation in distress ;
if he recall the breath of life from any creature, to which
he had communicated it, that creature presently ceases
to be what it was ; sense and motion are at an end ; the
form and figures of it perish ; and it is resolved into
its original dust. But again he exerteth his quickening
power, and, lo, fresh generations of animals are pro
duced; fresh crops of vegetables shoot forth to nourish
them ; and there is a renovation of universal nature.
Tbe presence of God, in like manner, is the life, his
absence is the death, of the soul. If he withdraw his
grace, we perish everlastingly ; but when he " sendeth

Day 21.
they shall be made ; and thoa shalt renew the
face of the earth.
31 The glorious majesty of the Lord shall
endure for ever; (37.) the Lord* shall rejoice
in hfe works*
32 The earth shall tremble at the look of
him ; if he do but touch the hills, they shall
smoke. 3# I will sing unto the Lord as long as I
live ; I will praise my God while I have my

34 And so shall my words please him : my
joy shall be in the Lord.
35 As for sinners, they shall be consumed
out of the earth, and the ungodly shall come
to an end : Praise thou the Lord^ O my soul,
praise the Lord.

The Twenty-first Day.
MORNING PRAYER.
Psalm 105. (38.) Confitemini Domino.
OGIVE thanks unto the Lord, (39.) and
call upon his name ; tell the people what things
he hath done.

THE PSALTER. 551
2 O let your songsv be of him, and praise
him ; and let your talking be of all his won
drous works.
3 Rejoice in his holy name ; let the heart
of them rejoiee, that seek the- Lord.
4 Seek the Lord and his strength ; seek his
face evermore.
5 Remember the marvellous works that he
hath done ; his wonders, and the judgments of
his mouth ;
6 O ye seed of Abraham, his servant ; ye
children of Jacob, his ehosen.
7 He is the Lord our God ; his judgments
are in all the world.
8 He hath been alway mindful1 of his cov
enant (40.) and promise, that he made to a thou
sand generations.
9 Even the covenant that he made with
Abraham ; and! the oath that he sware unto
Isaac ;
10 And appointed the same unto Jacob for
a law, and to Israel for an everlasting testa^
ment, 11 Saying, Unto thee will I give the land
of Canaan, the lot of your inheritance;
1 2 When they were yet but a few of them,
and they strangers in the land ;

forth his Spirit," as he did on the day of Pentecost,
" old things pass away, and all things become new ;"
the- winter is over, and spring succeeds in its place.
Nay, the hour is coming, when, through the same
Spirit, he shall also quicken our mortal bodies, and
thus, in a more evident and wonderful manner, "re
new the face of the earth." Bp. Horne.
(37.) Such being the works of God, so manifold and
so marAellous, the prophet foretelleth, that his "glo
ry," displayed and declared by the same, should " en
dure for ever ;" that creatures would never be wanting,
to give him the praise and honour due unto him ; in
somuch that, graciously accepting this, their tribute,
and pleased to find a proper return made him, Jeho
vah should, at the first creation, acquiesce and rejoice
in all his works and dispensations. In the mean time,
let the unruly and disobedient reflect upon the great
ness of his power, and the terrors of his vengeance,
who with a look can shake the earth, and with a touch
can fire the mountains, as when he once descended on
Sinai. Bp. Horne.
(38.) This Psalm, the first of it at least, to verse 15,
we know, from 1 Chron. xvi, to have been composed
by David, and given out on occasion of bis placing the
ark of God in Sion. It containeth, 1 — 8, an exhorta
tion to praise Jehovah for his works of mercy and pow
er, wrought in favour of Israel . 9 — 4 3, These are tra
ced from their source, namely, the covenant made with

Abraham, through the patriarchal history, tothe deliv
erance ofthe nation from the Egyptians, and its settle
ment in Canaan ; the end of all which, 44, is declared
to have been, that God might have a people to serve
him. The same is true of our redemption by Jesus
Christ, which was the grand subject of the promise
made to Abraham, and of which the temporal mercies,
vouchsafed to the patriarchs and their posterity, were
so many pledges and figures. Bp. Horne.
(39.) God, who formerly resided in Mount Sion,
vouchsafing his presence in a tabernacle made with
hands, hath since blessed the Church with his appear
ance in the flesh ; and we Christians are bound to
" make known his deeds," and the mercies which he
hath wrought for us, " among the people;" that so all
the world may know him, and love him, and partake of
his salvation. Bp. Horne.
(40.) Upon bringing the ark to mount Sion, David
teacheth Israel to praise God for his having " remem
bered his covenant," made with an "oath" to their
forefathers, Abraham, Isaac, and Jacob, that he would,
in due time, settle his people in the land of Canaan.
Now, it is very observable, that in the hymn uttered by
Zacharias, the father of .St. John the Baptist, on tiie
subject of our redemption by Christ, thanks are given
to the Lord God of Israel, because he had "remember
ed his holy covenant, and performed the oath wliich he
sware to our forefather Abraham." And what was

552 THE PSALTER.
1 3 What time as they went from one nation
to another, from one kingdom to another peo
ple ;
14 He suffered no man to do them wrong,
but reproved even kings for their sakes :
1 5 Touch not mine Anointed, and do my
prophets no harm.
1 6 Moreover, he called for a dearth upon
the land, and destroyed all the provision of
bread. 1 7 But he had sent a man before them, (41 .)
even Joseph, who was sold to be a bond-ser
vant, 1 8 Whose feet they hurt in the stocks ; the
iron entered into his soul ;
1 9 Until the time came that his cause was
known : the word of the Lord tried him.
20 The king sent, and delivered him ; the
prince of the people let him go free.
21 He made him lord also of his house, and
ruler of all his substance ;
22 That he might inform his princes after
his will, and teach his senators wisdom.
23 Israel also came into Egypt, (42.) and
Jacob was a stranger in the land of Ham.
24 And he increased his people exceeding-

that ? Why, " that we being delivered out of the hand
of our enemies, should serve him without fear, in holi
ness and righteousness." But when, or where did God
promise any such thing to Abraham, except when he
told him " that his seed should be in bondage four hun
dred years," but that " the nation," which detained
them in bondage, should afterwards be "judged," and
that they should be " brought out," and come to " Ca
naan," (Geni xv. 13,) where they were to " serve" hiin ?
The case seems to be this : Zacharias, under the im
mediate influence and direction ofthe Holy Spirit, trans
fers the language ofthe old dispensation to the affairs
of the new one ; he celebrates the redemption of the '
world, by Christ, from sin and death, in Avords which
literally describe the redemption of Israel from Egypt
by Moses ; to teach us, that Ave should regard one as a
sacramental pledge and figure ofthe other; that there
is another bondage, in which the people of God are
held ; another Moses, who is to deliver them ; another
land of promise and of rest, where they are to be settled.
This the Hebrews might have known, as St. Paul tells
them, (Hcb. iv,) from a passage in the 95th Psalm,
where, long after they had been in possession of Ca
naan, David speaks of another "day" of probation, and
another " rest." The Jews .have since had a melan
choly proof of the same .thing, by being dispossessed of
that earthly inheritance, which they falsely deemed to
have been perpetual, and vainly regarded as the end of
all the promises, made to a " thousand generations,"

Day 21.
ly, and made them stronger than their ene
mies ;
25 Whose heart turned so, that they hated
his people, and dealt untruly with his servants,
26 Then sent he Moses (43.) his servant,
and Aaron whom he had chosen ;
27 And these showed his tokens among
them, and wonders in the land of Ham.
28 He sent darkness, and it was dark ; and
they were not obedient unto his word.
29 He turned their waters into blood, and
slew their fish.
30 Their land brought forth frogs ; yea*
even in their king's chambers.
31 He spake the word, and there came all
manner of flies, and lice in all their quarters.
32 He gave them hail-stones for rain ; and
flames of fire in their land.
33 He smote their vines also and fig-trees ;
and destroyed the trees that were in their coasts.
34 He spake the word, and the grasshoppers
came, and caterpillars innumerable, and did
eat up all the grass in their land, and devoured
the fruit of their ground.
35 He smote all the first-born in their land j
even the chief of all their strength.

that is, (a definite number being put for an indefinite,)
to them, and to us, and to " as many as the Lord our
God shall call," while the world shall last.
Bp. Horne.
(41.) Joseph and Jesus were both envied, hated, and
sold by their brethren ; both suffered by a false accusa
tion ; tbe former was laid in irons, the latter crucified,
and confined in the prison of the grave, fast bound with
the bands of death. The wickedness of man, in work
ing its own will, did unwittingly accomplish the coun
sels of God. See Gen. 1. 20 ; Acts ii. 23 ; and iii.
17, 18. Bp. Horne.
(42.) The Psalmist now exhibiteth to our view a fresh
scene of tribulation and affliction, which occasioned re
peated mercies, and a new deliverance. Bp. Home.
(43.) When the tyranny and oppression of Pharaoh
were at the highest, and Israel cried unto Jehovah be
cause of the bondage, he remembered his promise to
Abraham, and sent Moses, with Aaron, to effect that
mighty deliverance, wliich was to be the grand pledge
and figure of our salvation by Jesus Christ. Of him
Moses prophesied, when he said, " A prophet shall the
Lord your God raise up unto you of your brethren like
unto me." Deut, xviii. 15, cited and applied Acts iii.
22. He came to rescue mankind from a spiritual bond
age, and to deliver all who were " oppressed by the
devil ;" (Acts x. 38 :) he came at a time when that op
pression Avas most grievous among Jews and Gentiles :
his birth Avas signalized by an order from another

Day 21. THE PSALTER
36 He brought them forth also with silver
and gold; there was not one feeble person
among their tribes.
37 Egypt was glad at their departing ; for
they were afraid of them.
38 He spread out a cloud (44.) to be a cov
ering ; and fire to give light in the night-sea
son. 39 At their desire he brought quails ; and
he filled them with the bread of heaven.
40 He opened the rock of stone, and the
waters flowed out, so that the rivers ran in the
dry places.
41 For why ? he remembered his holy pro
mise ; (45). and Abraham his servant.
42 And he brought forth his people with
joy, and his chosen with gladness ;
43 And gave them the lands of the heathen :
and they took the labours of the people in pos
session ;
44 That they might keep his statutes, and
observe his laws.

Pharaoh, to slay the infants ; and Egypt afforded him
a refuge from the tyrant's fury : he wrought innumera
ble " signs and wonders ;" but they were all signs of
mercy, and wonders of love. Those of terror and ven
geance were reserved for a future advent, foreshewed
in the destruction of Jerusalem. Bp. Horne.
(44.) " Brethren, I would not that ye should be ig
norant how that all our fathers were under the cloud ;
and were all baptized unto Moses in the cloud ; and
did all eat the same spiritual meat ; and did all drink
the same spiritual drink ; for they drank of that spirit
ual Rock that followed them ; and that Rock was
Christ.'" 1 Cor. x. 1 — 4. In our passage through this
wilderness of life, over barren sands, and amidst fiery
serpents, be thou, blessed Lord, our guide and our
guard ; protected by thy providence, supported by thy
word, and refreshed by thy Spirit, lead us even where,
and in what manner, it shall seem good to thee ; only
do not thou forsake us, and we ask no more.
Bp. Horne.
(45.) The same God hath since "remembered again
his promise to Abraham ;" he hath visited his people,
and redeemed them from the bondage of sin, under the
tyranny of Satan ; Avhich redemption they daily cele
brate in the Church, with "joy and gladness," Avait-
ing for their final deliverance from death and the grave,
when they are to sing in heaven "the song of Moses
and of the Lamb." Rev. xv. 3. Bp. Horne.
(46.) The Psalmist here again commemorates the
divine benefits, upbraiding withal the ingratitude of
those who received them. 1, 2, He exhorteth men to
the praise of Jehovah ; 3 — 5, proclaimeth the blessed
ness, and longeth for the felicity of the saints ; 6, con-
fesseth the sins of Israel, and giveth a detail of their

553
EVENING PRAYER.
Psalm 106. (46.) Confitemini Domino.
O GIVE thanks unto the Lord ; (47.) for he
is gracious, and his mercy endureth for ever.
2 Who can express the noble acts of the
Lord, or show forth all his praise ?
3 Blessed are they that alway keep judg
ment, and do righteousness.
4 Remember me, O Lord, according to the
favour that thou bearest unto thy people ; O
visit me with thy salvation,
5 That I may see the felicity of thy chosen,
and rejoice in the gladness of thy people, and
give thanks with thine inheritance.
6 We. have sinned with our fathers ; (48.)
we have done amiss, and dealt wickedly.
7 Our fathers regarded not thy wonders in
Egypt, neither kept they thy great goodness in
remembrance ; but were disobedient at the
sea, even at the Red Sea.

8 Nevertheless, "he . helped them for his
rebellions; 7 — 12, at the Red-sea; 13 — 15, when they
lusted for flesh ii^ the wilderness ; 16 — 18, in the mat
ter of Korah; 19— 23, in that ofthe golden calf; 24 —
27, at the report of the spies ; 28 — 31,. in the affair of
Baal-peor; 32, 33, at the waters of Meribah ; 34 — 38,
in not destroying idolatry, but being seduced by it.
39 — 44, God's frequent judgments, and as frequent
mercies, are related ; 45, a prayer is made, that Je
hovah would gather Israel from among the heathen,
whicli shews the Psalm to have been written during
some captivity or dispersion. The last verse contains
an act of blessing and praise. Bp. Horne.
(47.) In the person of a penitent nation, the prophet
invites mankind to " give thanks unto Jehovah," for
that " goodness" which preventeth us with blessings,
and for that "mercy," which forgivcth our transgress
ions ; that mercy, whicli was shewn to our forefathers
upon their repentance, and will "ever" be shewn, upon
the same condition, to us and our posterity ; that mercy,
which will bring sin and misery to an end, itself con
tinuing eternal and unchangeable. Bp. Horne.
(48.) Those, who have joined with the prophet in
his affectionate aspiration after the divine favour, may
here learn the surest way to attain it ; namely, by con
fessing their own sins, and those of their ancestors.
" We have sinned with our fathers," that is, after
their example of unbelief and disobedience, of which an
account immediately followeth. Bp. Home.
(49.) As the people of God were conducted in perfect
security through the Red sea, when the waters, re-
assuming their ancient habitation, overwhelmed the in
fidel host : so through all the difficulties and dangers
of the Christian course, faith will ever find a way open
ed, by the power of Jesus, from sin to righteousness,

£54 THE PSALTER.
name's sake, (49.) that he might make his pow
er to be known.
9 He rebuked the Red Sea also, and it was
dried up ; so he led them through the deep,
as through a wilderness.
1 0 And he saved them from the adversaries'
hand, and delivered them from the hand of the
enemy. 11 As for those that troubled them, the
waters overwhelmed them ; there was not one
of them left.
12 Then believed they his words, and sang
praise unto him.
1 3 But within a while they forgat his works,
and would notabide his counsel. (50.)
14 But lust came upon them in the wilder
ness, and they tempted God in the desert.
1 5 And he gave them their desire, and sent
leanness withal into their soul.
16 They angered Moses (51.) also in their
tents, and Aaron the saint of the Lord.
17 So the earth opened, and swallowed up
Dathan, and covered the congregation of Abi-
ram. 1 8 And the fire was kindled in their com
pany ; the flame burnt up the ungodly.
19 They made a calf in Horeb, and wor
shipped the molten image.
20 Thus they turned their glory into the
similitude of a calf that eateth hay.
21 And they forgat God their Saviour, who
had done so great things in Egypt ;
and from death to life : the enemies of our salvation,
how formidable soever, shall disappear, and be no
more ; and we shall sing, like Israel, a song of tri
umph to the Lord our God. Bp. Home.
(50.) The history of this murmuring and impatience
ofthe Israelites is in Exod. xv. 24, and Numb. xi. 4. 33.
Let us learn thence to wait God's time and counsel, for
the supply of necessaries, much more of conveniences ;
remembering that he hath given us his Son, and there
fore will not deny us such inferior corporeal blessings,
as he foreseeth will really prove blessings to us.
Bp. Horne.
(51.) Moses and Aaron were the divinely appointed
governors of Israel, in church and state. Envy and
ambition led Korah, Dathan, and Abiram, to accuse
the former bf tyranny, and the latter of priestcraft.
Jehovah was appealed to, a day appointed, and a de
cision made. One body of tlie malcontents went down
alive into the pit, another was consumed by fire from
heaven. Numb. xvi. Let schismaticks and rebels be
ware of that "pit," which is bottomless, and of that
" fire," whicli shall never be quenched. Bp. Horne.

Day 21.
22 Wondrous works in the land of Ham ;
and fearful things by the Red Sea.
23 So he said he would have destroyed them,
had not Moses his chosen stood before him in
the gap, to turn away his wrathful indigna
tion, lest he should destroy them. (52.)
24 Yea, they thought scorn of that pleasant
land, and gave no credence unto his word $
25 But mur mured in their tents, and heark
ened not nnto the voice of the Lord.
26 Then lift he up his hand against them,
to overthrow them in the wilderness ;
27 To cast out their seed among the na
tions, and to scatter them in tlie lands.
28 They joined themselves unto Baal-peor,
and ate the offerings ofthe dead. (53.)
29 Thus they provoked him to anger with
their own inventions ; and the plague was great
among them.
30 Then stood up Phinees, and prayed?
and so the plague ceased.
31 And that was counted unto him for
righteousness, among all posterities for ever
more. 32 They angered him also at the waters of
strife, so that he punished Moses for their sakes^
33 Because they provoked his spirit, so
that he spake unadvisedly with his lips.
34 Neither destroyed they the heathen, as
the Lord commanded them : (54.)
35. But were mingled among the heathen,
and learned their works.
(52.) In the language of Moses, interceding for his
countrymen with the offended Majesty of heaven, how
are we astonished at an instance of such invincible for
titude, fervent piety, unadulterated patriotism, tri
umphant faith, and unbounded charity ! Once, and
but once, was this instance exceeded, by him, in whose
name the intercession of Moses was made and accepted ;
who, really taking upon himself the sins of his people,
suffered the vengeance due to them ; and who is now
at the right hand of God interceding for us all. See
Exod. xxxii. 10 — 14, and 32. Bp. Horne.
(53.) That is, sacrifices whicli were offered either to
dead idols, or to men deified after death. The part of
sacred history, to which these verses allude, is contained
in Numb, xxv, and xxxi. 16. And in general we learn
from it, how acceptable to God is, not the forwardness
of uncommissioned zealots, but a Avell timed and duly
authorized zeal for his service ; as also, how danger
ous it is to converse too freely with those of the other
sex, especially when they have been educated in a false
religion, or in no religion at all. Bp. Horne.
(54.) When the iniquity ofthe Canaanites was full.

Day 22. THE PSALTER
36 Insomuch that they worshipped their
idols, which turned to their own decay ; yea,
they offered their sons and their daughters un
to devils ;
37 And shed innocent blood, even the blood
of their sons and of their daughters, whom they
offered unto the idols of Canaan ; and the
land was defiled with blood.
38 Thus were they stained with their own
works, and went a whoring with their own in
ventions. (55.)
39 Therefore was the wrath of the Lord
kindled against his people, insomuch that he
abhorred his own inheritance.
40 And he gave them over into the hand
of the heathen ; and they that hated them
were lords over them.
41 Their enemies oppressed them, and had
them in subjection.
42 Many a time did he deliver them ; but
they rebelled against him with their own in
ventions, and were brought down in their
wickedness. 43 Nevertheless, when he saw their advers
ity, he heard their complaint.
44 He thought upon his covenant, and pit-

it pleased God to extirpate the race, and Israel was
commissioned to execute upon them the vengeance deter
mined. But the conquerors suffered themselves fre
quently to be seduced into all the abominations of the
conquered, and spared their idolatrous alters, till them
selves came to bow down before them. Judges ii. 2, 3.
The Canaanites, against whom we Christians militate,
areour lusts, which, if they are spared and treated with,
will prove " a snare" to us, and in time become our
masters. Mercy shewn to them is cruelty to ourselves,
and will always be found so in the end. Bp. Horne.
(55.) This is an epitome of the history of the Israel
ites, from the time When they took possession of Ca
naan, downwards. Transgressions brought on chas
tisements; chastisements produced repentance; and re
pentance obtained mercy. For their last and grand re
bellion against the Son of God, and their King Mes
siah, whom they murdered, the sore burden of heav
en's displeasure hath now rested upon the nation these
seventeen years ; but their eyes are not yet opened ;
their hearts have not, hitherto, relented. How hath
the "wrath of Jehovah been kindled against his people,
insomuch that he hath abhorred his OAvn inheritance !"
How hath he " given them into the hand of the heathen,
and caused them that hated them to rule over them !"
How have "their enemies oppressed them;" how
have they been "brought into subjection under their
hand ! Nevertheless, O Lord, regard their affliction,
when thou nearest their cry;" grant them repentance

' 555
ied them, according unto the multitude of
his mercies ; yea, he made all those that led
them away captive to pity them.
45 Dehver us, O Lord our God, and gath
er us from among the heathen ; that we may
give thanks unto thy holy name, and make our
boast of thy praise.
46 Blessed be the Lord Godof Israel, (56.)
from everlasting, and world without end ; and
let all the people say, Amen.

The Twenty-second Day .
MORNING PRAYER.
Psalm 107. (57.) Confitemini Domino.
O GIVE thanks unto the Lord ; for he is
gracious, and his mercy endureth for ever.
2 Let them give thanks, whom the Lord
hath redeemed, and delivered from the hand
of the enemy ; .
3 And gathered them out of the lands,
from the east, and from the west; from the
north, and from the south.
4 They went astray in the wilderness out
of the way, and found no eity to dwell in. (58.)

first, and then pardon; "remember for them thy cov
enant;" let them change their mind, and do thou
"change thy purpose, according to the multitude of
thy mercies ; make them also to be pitied of all those
that have carried them captives;" cause them, upon
their conversion, to find favour in the eyes of the na
tions ; and do thou, who hast so long been " a light to
lighten the Gentiles," become once more " the glory
of thy people Israel." Bp. 'Horne.
(56.) At all times, in all places, and by all persons,
on earth and in heaven, in prosperity and adversity,
peace and persecution, " the Lord God of Israel," the
Saviour and Redeemer of his Church, is to be "bless
ed ;" nor can any situation exempt a believer from say
ing, " Amen, Hallelujah," that is, from blessing God,
himself, and exciting others to do the same.
Bp. Horne.
(57.) The redeemed of the Lord are exhorted in this
Psalm, 1 — 3, to praise him for his goodness in redeem
ing, and gathering them from the four quarters of the
world. Their danger and their deliverance are rep
resented under the four striking images, 4-^-9, of tra
vellers lost in a wilderness, but directed and conducted
home; 10-^-16, of prisoners rescued from captivity;
17-— 22, of sick and dying men restored to health;
23 — 32, of mariners preserved in a storm at sea,- and
brought safe into port. 33 — 41, Some other instances
of God's providence in the government of the world,
and of the Church, are adduced and insisted on, for,
78 '

556

THE PSALTER.

Day 22.

5 Hungry and thirsty, their soul fainted in
them. 6 So they cried unto the Lord in their trou
ble, and he delivered them from their distress.
7 He led them forth by the right way, that
they might go to the city where they dwelt.
8 O that men would therefore praise the
Lord for his goodness ; and declare the wonders
that he doeth for the children of men ! (59.)
9 For he satisfieth the empty soul, and fill-
eth the hungry soul with goodness ;
10 Such as sit in darkness, and in the shad
ow of death, being fast bound in misery and

iron

(60.)

1 1 Because they rebelled against the words
of the Lord, and lightly regarded the counsel
of the Most Highest.
12 He also brought down their heart
through heaviness ; they fell down, and there
was none to help them.
13 So when they cried unto the Lord in
their trouble, he delivered them out of their
distress.
42, the consolation of the righteous, and, 43, the in
struction of all. Bp. Horne.
(58.) The spiritual blessings of redemption are rep
resented by the Psalmist under four exquisitely beauti
ful and expressive images ; which images are them
selves four special acts of God's prpvidential care and
love, shewn towards the bodies of men in the world ;
corresponding with as many works of grace, wrought
on the souls of believers, in the Church. The first of
these pictures exhibiteth to our view a set of travellers
lost in a pathless desert, and well nigh famished through
want of necessary provisions. They make their dis
tresses known by prayer to Jehovah, and lo, he appears
as their guide ; he supplies all their necessities upon
the journey, and conducts them in safety to their place
of abode. Thus he dealt with Israel of old, in their
passage, through the waste and 1ioa\ ling wilderness,
from Egypt to Canaan. And thus he is ready to deal
with us all. Fervent and importunate prayer to the
God of our salvation will procure, from above, knowl
edge to dispel our ignorance, and grace to help our
infirmities ; the former will enable us to Avalk in it,
and both together will carry us, in due time, to " the
city of our eternal habitation." Bp. Horne.
(59.) This verse is a chorus, repeated after the cel
ebration of each of the four mercies here related. Lit
erally it is, " Let them acknowledge to Jehovah his
mercy, and his wonders for the children of Adam."
And what can better deserve our acknowledgment,
than the provision made for the bodies and souls of
Christian travellers, in their way to that heavenly
country and city, " where they shall hunger no more,
neither shall the sun light on them, nor any heat ; for

1 4 For he brought them out of darkness, and
out of the shadow of death, and brake their
bonds in sunder.
15 0 that men would therefore praise the
Lord for his goodness ; and declare the won
ders that he doeth for the children of men !
1 6 For he hath broken the gates of brass,
and smitten the bars of iron in sunder.
17 Foolish men are plagued for their of
fence, (61.) and because of their wickedness.
1 8 Their soul abhorred all manner of meat,
and they were even hard at death's door.
1 9 So when they cried unto the Lord in their
trouble, he delivered them out of their distress.
20 He sent his word, and healed them ;
and they were saved from their destruction.
210 that men would therefore praise the
Lord for his goodness ; and declare the won
ders that he doeth for the children of men !
22 That they would offer unto him the sac
rifice of thanksgiving, and tell out his works
with gladness !
23 They that go down to the sea in ships,
the Lamb which is in the midst of the throne shall feed
them, and shall lead them unto living fountains of wa
ters : and God shall wipe away all tears from their
eyes." Rev. vii. 16. Bp. Horne.
(60.) In this second piece of divine scenery, we be
hold a people groaning under all the miseries of captiv
ity, deprived of light and liberty, chained down in hor
rid dungeons, and there expecting the day of execution.
These calamities they are represented as having brought
upon themselves by their rebellion against God, who
takes this method of humbling them. It succeeds, and
brings them upon their knees to Him who alone is able
to deliver them. But the grand universal captivity is
that of sin and death ; the grand and universal deliver
ance, for which all the redeemed of the Lord ought to
praise his mercy, is that by Jesus Christ. Bp. Horne.
(61.) Tht) recovery of men from sickness affords a
third image of the benefits conferred on our nature, by
the Redeemer. Sickness, as we are here informed, is
the punishment of human folly and iniquity. The Israel
ites in the wilderness, "because of their iniquities,
were often afflicted" with a plague. But when they
repented, and atonement Avas made, the plague ceased.
They were stung by fiery serpents ; but when they
" cried unto Jehovah, he sent his word and healed
them." Now the mind by reason of sin, is not less
subject to infirmities than thc body. But the case is
not desperate, Avhile there is breath enough left to call
in, by prayer, the great Physician of spirits. The
most inveterate malady give place to his efficacious
medicines; appetite revives, health returns, and the
believer is reinstated in the vigour and beauty of holi
ness. Bp. Horne*

Day 22.

THE PSALTER.

557

and (62.) occupy their business in great wa
ters; 24 These men see the works of the Lord,
and his wonders in the deep.
25 For at his word the stormy wind ariseth,
which lifteth up the waves thereof.
26 They, are carried up to the heaven, and
down again to the deep ; their soul melteth
away because of the trouble.
27 They reel to and fro, and stagger like a
drunken man, and are at their wit's end.
28 So when they cry unto the Lord in
their trouble, he delivereth them out of their
distress. 29 For he maketh the storm to cease, so that
the waves thereof are still.
30 Then are they glad, because they are at
rest ; and so he bringeth them unto the haven
where they would be.
31 O that men wrould therefore praise the
Lord for his goodness ; and declare the won
ders that he doeth for the children of men !
32 That they would exalt him also in the
congregation of the people, and praise him in
the seat of the elders !
33 Who turneth the floods into a wilder
ness, (63.) and drieth up the water-springs.
34 A fruitful land maketh he barren, for
the wickedness of them that dwell therein.
35 Again he maketh the wilderness a stand
ing water, and water-springs of a dry ground.
(62.) The fourth similitude chosen to portray the
dangers of our present state, and the goodness of God
displayed in our salvation, is taken from that signal in
stance cf the divine power and providence, the preserv
ation of mariners in a storm at sea. The description
which the Psalmist hath given us of such an event ad-
mitteth of no comment. But then we cannot help re
flecting, that there is a ship, in Avhich we are all em
barked ; there is a troubled sea, on which we all sail ;
there are storms, by which we are all frequently over
taken ; and there is a haven, which we all desire to be
hold and to enter. For the church is a ship ; the Avorld
is a sea ; temptations, persecutions, and afflictions, are
the waves of it ; the prince of the power of the air is
the stormy wind which raises them ; and heaven is the
only port of rest and security. In both cases, prayer
is the proper effect, and the only remedy left. With
the earnestness of affrighted mariners, who will then be
devout, though they never were so before, we should
V cry unto the Lord Jesus in our trouble ;" Ave should,
as it were "awake" him, like the disciples, with
repetitions of " Lord save us, we perish !"
Bp. Horne.

36 And there he setteth the hungry, that
they may build them a city to dwell in ;
3 7 That they may sow their land, and plant
vineyards, to yield them fruits of increase.
38 He blesseth them, so that they multiply
exceedingly ; and suffereth not their cattle to
decrease. 39 And again, when they are minished and
brought low through oppression, through any
plague or trouble ;
40 Though he suffer them to be evil-entreat
ed through tyrants, and let them wander out
of the way in the wilderness ;
41 Yet helpeth he the poor out of misery,
and maketh him households like a flock of
sheep. 42 The righteous will consider this, aud re
joice ; (64.) and the mouth of all wickedness
shall be stopped.
43 Whoso is wise, will ponder these things ;
and they shall understand the loving-kindness
of the Lord. EVENING PRAYER.
Psalm 108. (65.) Paratum cor meum.
O GOD, my heart is ready, my heart is
ready ; I will sing, and give praise with the
best member that I have.
2 Awake, thou lute and harp ; I myself
will awake right early.
(63.) In this latter part of the Psalm, the prophet
farther exemplifieth the power, the justice, and the
goodness of God : his power, in being able to change
the very nature of things ; his justice and his goodness,
in so doing, either to punish the rebellious, or to re
ward the obedient. Bp. Horne.
(64.) Two consequences will follow from this alter
nate display of the mercy and the judgment of God.
The righteous, finding themselves still the objects of
the former, will have cause to rejoice and give thanks;
and the wicked, when visited with the latter, will be
forced, by their silence at least, to own that their pun
ishment is just. This will certainly be the case at the
last day, when the dispensations of God, and the per
fect rule of equity observed in them, shall be manifest
ed to all the world. Bp. Horne.
(65.) This Psalm is composed of parts taken, with
out any material alteration, from two others. The first
five verses occur in Psalm lvii. 8 — 12 ; the last eight
are found in Psalm lx. 5 — 12. The reader is there
fore referred to the exposition already given of those
Psalms. Bp. Horne.
The strain of gratitude and triumph, wliich runs

THE PSALTER.

558 3 I will give thanks unto thee, O Lord,
among the people ; I will sing praises unto
thee among the nations.
4 For thy mercy is greater than the heavens,
and thy truth reacheth unto the clouds.
5 Set up thyself, O God, above the heavens,
and thy glory above all the earth,
6 That thy beloved may be delivered : let
thy right hand save them, and hear thou me.
7 God hath spoken in his holiness ; I will
rejoice therefore, and divide Sichem, and mete
out the valley of Succoth.
8 Gilead is mine, and Manasses is mine ;
Ephraim also is the strength of my head ;
9 Juda is my law-giver ; Moab is my wash-
pot ; over Edom will I cast out my shoe ; up
on Philistia will I triumph.
10 Who will lead me into the strong city ?
and who will bring me into Edom ?
1 1 Hast not thou forsaken us, O God ? and
wilt not thou, O God, go forth with our
hosts ?
12 0 help us against the enemy ; for vain
is the help of man.
through the Psalm, makes it suitable to the service of
the Church on Ascension-day. Travell.
(66.) St. Peter, (Acts i. 20,) hath taught us to ap
ply the predictions in this Psalm to the betrayers and
murderers of Messiah, who is, consequently, the per
son here speaking, and, 1 — 4, complaining of the in
juries which he suffered from them ; after which, 5 — 1 9,
he forewarneth them of all the judgments and sore ca
lamities that should come upon them and their posteri
ty ; 20 — 24, he returneth to the subject of his passion ;
25 — 28, repeateth his supplications for himself and
his Church ; and, 29, 30, concludeth with an act of
praise. In this light was the Psalm considered and in
terpreted in the ancient Church, by Chrysostom, Je
rome, Augustine, Theodoret, and others. Bp. Horne.
The first four verses of this Psalm clearly describe
the treatment which our Lord met with from thc Jews.
The curses, that follow, as clearly describe the judg
ments which have fallen upon that miserable people.
So that the whole is a prediction of his sufferings, and
of their punishment, delivered in the form of complaint
and imprecation. Nor is there any thing in it, rightly
understood, more offensive, than in thc prophetick
curses of the patriarchs. Bp. Horsley.
(67.) Or "Thou wilt set." As most ofthe following
verbs are in the future tense, and the rest have evident
ly a predictive and future import, the same liberty
might here he taken, as in Ps. Ixix, of rendering them
throughout uniformly in that tense ; by which means
the curses pronounced in this Psalm will at once ap
pear to be of the same import with those in the xxviiith
chapter of Deuteronomy. The reader is entreated.

Day 22:
.13 Through God we shall do great acts ;
and it is he that shall tread down our enemies.
Psalm 109. (66.) Deus laudum.
HOLD not thy tongue, O God of praise ;
for the mouth of the ungodly, yea, the mouth
of the deceitful is opened upon me.
2 And they have spoken against me with
false tongues ; they compassed me about also
with words of hatred, and fought against me
without a cause.
3 For the love that I had unto them, lo,
they take now my contrary part ; but I give
myself unto prayer.
4 Thus have they rewarded me evil for good,
and hatred for my good-will.
5 Set thou (67.) an ungodly man (68.) to
be ruler over him, and let Satan stand at his
right hand.
6 When sentence is given upon him, let him
be condemned ; and let his prayer be turned
into sin.
7 Let his days be few, (69.) and let another
take his office.
when he shall have perused the Psalm, to turn to that
chapter and judge for himself. Bp. Horne.
(68.) A transition is here made to the adversaries of
Messiah ; primarily to Judas, " who was guide to them
that took Jesus ;" (Acts i. 16 ;) secondarily to the
synagogue, of whom Judas may be considered as an
epitome and representative. It is foretold, that, by
betraying and murdering the best of masters, they
should subject themselves to the tyranny ofthe worst;
that they should become slaves to the " wicked one,"
who should justly be " set over them," when they had
delivered themselves into his hands: that "Satan,"
who had stood by them to tempt them, should " stand
at their right hand" to accuse them at the tribunal of
God ; that when tried, they would be convicted and
" condemned," and even their " prayer would be abo
mination in the sight of the Lord, as being offered with
out true contrition and repentance, without faith, hope,
or charity. Such is the wretched state of the Jews,
estranged from God, and in bondage to the devil ; such
thc prayers, Avhich, from hardened and malignant
hearts, they continually utter, for the excision of all
Christians, and forthe extirpation of that blessed name,
on which Christians call. These prayers, instead of
lightening the burden of their sins, certainly add to its
weight. Bp. Horne.
The Jewish worship is now become sin, as it con
tains a standing denial of our Lord. Bp. Horsley.
(69.) This is the verse Avhich St. Peter hath cited
and applied in his discourse to the disciples, at the elec
tion of Matthias into the place of Judas. The passage
in our Psalm is singular, yet applicable not to Juda«

Day2Q.

THE PSALTER.

559

8 Let his children be fatherless, (70.) and
his wife a widow.
9 Let his children be vagabonds, and beg
their bread ; let them seek it also out of deso
late places.
10 Let the extortioner consume all that he
hath; (71.) and let the stranger spoil his la
bour. 1 1 Let there be no man to pity him, nor to
have compassion upon his fatherless children.
12 Let his posterity be destroyed ; (72.) and
in the next generation let his name be clean
put out.
13 Let the wickedness of his fathers be had
in remembrance in the sight of the Lord, and
let not the sin of his mother be done away.
14 Let them alway be before the Lord,
that he may root out the memorial of them
from off the earth ;
15 And that, because his mind was not to
do good ; (73.) but persecuted the poor helpless
man, that he might slay him that was vexed
at the heart.
1 6 His delight was in cursing, and it shall
only, but to the whole nation of the Jews ; whose
" days," after they had crucified the Lord of glory,
" were few ;" who were dispossessed of the place and
" office" which they held as the Church of God, and
to which, with all its honours and privileges, the Gen
tile Christian Church succeeded in their stead, when
the Aaronical priesthood was abolished, and that of the
true Melchizedek established for ever. Bp. Horne.
(70.) If, by the wretched death of Judas, his wife
became a widow, and his children orphans, vagabonds,
and beggars, their fate was but a prelude to that of
thousands and ten thousands of the same nation, Avhose
husbands and fathers came afterwards to a miserable
end, at the destruction of Jerusalem. Their children,
and children's children, have since been " continually
vagabonds" upon the earth, in the state of Cain,
when he had murdered his righteous brother, not cut
off, but marvellously preserved for punishment and
woe. Bp. Horne.
(71.) Since the destruction of Jerusalem, how often
hath this race been seized, pillaged, stripped, and im
poverished, by prince and people, in all the nations of
the known world ; none appearing, as in other cases,
to " favour and extend mercy" to them !
Bp. Horne.
(72.) The traitorous and rebellious "posterity" of
traitorous and rebellious parents suffered an "excision"
by thc Roman sword, and " in the generation following,
their name," as a church and civil polity, was " blot
ted out" of the list of states and kingdoms upon earth.
Bp. Horne.
(73.) The crime which brought upon its perpetrators

happen unto him ; he loved not blessing, there
fore shall it be far from him.
17 He clothed himself with cursing like as
with a raiment, and it shall come into his bow
els like water, and like oil into his bones.
1 8 Let it be unto him as the cloak that he
hath upon him, and as the girdle that he is al
ways girdled withal.
1 9 Let it thus happen from the Lord unto
mine enemies, and to those that speak evil
against my soul.
20 But deal thou with me, O Lord God,
according unto thy name ; for sweet is thy
mercy. (74.)
21 O deliver me, for I am helpless and
poor, and my heart is wounded within me.
22 I go hence like the shadow that depart-
eth, and am driven away as the grasshopper.
23 My knees are wreak through fasting ; my
flesh is dried up for want of fatness.
24 I became also a reproach unto them :
they that looked upon me shaked their heads.
25 Help me, O Lord my God ; O save me,
according to thy mercy.
all the above-mentioned judgments and calamities, is
here pointed out too plainly to be mistaken. They
" remembered not to shew mercy" to him, who shewed
it to all the world ; they " persecuted" him who for our
sakes became "poor," and who condescended to ask of
his creatures water to drink ; they betrayed and mur
dered the lowly and afflicted Jesus, whose "heart"
was "broken" with sorrow for their sins, and with a
sense of the punishment due to them. How long will it
be, ere the brethren of this most innocent and most in
jured Joseph, " say one to another, We are very guilty
concerning our brother, in that we saw the anguish of
his soul, when he besought us, and AA-e would not hear :
therefore is this distress come upon us !" Gen. xlii. 21.
Bp. Horne.
(74.) In thislastpart ofthe Psalm, Messiah petition-
eth for deliverance, urging to the Father his power as
"Lord," the honour of his "name," and the greatness
of his "mercy." He then pleadeth his own humiliation
and affliction, his " poverty" and " heart" -felt agony
of grief. Drawing towards the evening of his mortal
life, he compareth himself to a " shadow, declining,"
and about to vanish from the earth, where he hath no
rest, being persecuted from place to place, as a
"locust" is driven hither and thither by the stormy
wind and tempest ; while enfeebled and emaciated by
frequent "fastings," and long want of food during his
passion, he was ready to sink under his burden ; and
what aggravated all his sufferings was, that he met
with no pity and compassion from those around him ;
his enemies "reproached" and "reviled him, shaking
their heads, and saying, Ah ! thou that destroyest the

560 THE PSALTER.
26 And they shall know how that this is thy
hand, and that thou, Lord, hast done it.
27 Though they curse, yet bless thou ; and
let them be confounded that rise up against
me ; but let thy servant rejoice.
28 Let mine adversaries be clothed with

shame ; and let them cover themselves with
their own confusion, as with a cloak.
2 9 As for me, I will give great thanks unto
the Lord with my mouth, and praise him
among the multitude :
30 For he shall stand at the right hand of
the poor, to save his soul from unrighteous
judges. The Twenty-third Day.
MORNING PRAYER.
Psalm 110. (75.) Dixit Dominus.
THE Lord said unto my Lord, (76.) Sit
thou on my right hand, until I make thine en
emies thy footstool.
temple, and buildest it in three days, save thyself." &c.
Mark xv. 29. Bp. Horne.
(75.) In this Psalm David prophesieth concerning,
1, the exaltation of Christ ; 2, the sceptre of his king
dom; 3, the character of his subjects; 4, his everlast
ing priesthood ; 5, 6, his tremendous victories and
judgments ; 7, the means of his obtaining both kingdom
and priesthood, by his sufferings and resurrection.
Parts of this prophecy are cited and applied in the NeAv
Testament, by our Lord himself. Matt. xxii. 43 ; by
St. Peter, Acts ii. 34 ; by St. Paul, 1 Cor. xv. 25 ;
Heb. v. 6. The church, likewise, hath appointed it as
one of the proper Psalms to be read on Christmas-day.
It appertaineth literally and solely to king Messiah.
Bp. Horne.
(76.) We are here informed of Jehovah's eternal and
unchangeable decree concerning the kingdom of Mes
siah, its extension, power, and duration. That Mes
siah should, after his sufferings, be thus exalted, was de
termined in the divine counsel and covenant, before the
world began. Whether we suppose the Psalmist to be
speaking of that determination, or of its actual accom
plishment at the time of Christ's ascension into heaven,
it maketh no great difference. The substance of the
decree is the same. It was addressed by the Father
to the Son, by Jehovah to Messiah, whom David in spir
it styleth " my Lord ;" one that should come after him,
as his offspring according to the flesh; but one, in dig
nity ofperson, and greatness of power, far superior to
him, and every earthly potentate ; King of kings, and
Lord of lords ; God and man united in one person.
To this person it was said by the Father, " Sit thou at
my right hand, until I make thine enemies thy foot-

Day 23.
2 The Lord shall send the rod of thy pow
er out of Sion ; be thou ruler even in the midst
among thine enemies. (77.)
3 In the day of thy power shall the people
offer thee free-will offerings with an holy wor
ship : the dew of thy birth is of the womb of
the morning. (78.)
4 The Lord sware, (79.) and will not re
pent, Thou art a Priest for ever after the or
der of Melchisedech.
5 The Lord upon thy right hand shall
wound even kings, in the day of his wrath.
6 He shall judge among the heathen ; he
shall fill the places with the dead bodies, and
smite in sunder the heads over divers countries.
7 He shall drink of the brook in the way ;
therefore shall he lift up his head.
Psalm 111. (80.) Confitebor tibi.
I WILL give thanks unto the Lord with
my whole heart, secretly among the faithful,
and in the congregation.
2 The works of the Lord are great, (81.)
stool ;" in other words, Seeing, O my Son Messiah,
thou hast glorified me on the earth, and finished the
work which I gave thee to do, the great work of man's
redemption; take now the throne prepared for thee
from the foundation of the world ; behold, all power is
given unto thee ; enter upon thy mediatorial kingdom,
and reign till every opposer shall have submitted him
self to thee, and sin and death shall have felt thy all
conquering arm. Bp. Horne.
(77.) In the foregoing verse, David related the words
spoken by the Father to the Son. In this, he himself,
as a prophet, directeth his speech to King Messiah,
predicting the glorious consequences of his enthroniza-
tion, and the manner in which "his enemies" are to be
made " his footstool." Bp* Horne.
(78.) The blessed effects of the Gospel, upon its pub
lication, are here foretold. "The people" of Christ
are those given him by his father, and gathered to him
by the preachers of his word. "The day of his power"
is the season of their conversion, when the corruptions
of nature can no longer hold out against the prevailing
influences of grace. With regard to the last clause of
this verse, Bishop Lowth, in his admired Lectures, has
observed, and proved, that it may be fairly construct
ed to this effect : — " More than the dew from the womb
of the morning is the deAv of thy progeny ;" that is, Thy
children, begotten to thee through the Gospel, shall ex
ceed in number, as well as brightness and beauty, the
spangles of early dew, which the morning discloseth to
the delighted eye ofthe beholder. Bp. Horne.
(79.) From Christ's regal office, and the adminis
tration thereof by the sceptre of his word and Spirit,
the prophet passeth to his sacerdotal office, which was

Day 23.

THE PSALTER.

561

sought out of all them that have pleasure
therein. 3 His work is worthy to be praised and had
in honour, and his righteousness endureth for
ever. 4 The merciful and gracious Lord hath so
done his marvellous works, that they ought to
be had in remembrance.
5 He hath given meat unto them that fear
him ; he shall ever be mindful of his covenant.
6 He hath showed his people the power of
his works, that he may give them the heritage
of the heathen.
7 The works of his hands are verity and
judgment ; all his commandments are true.
8 They stand fast for ever and ever, and
are done in truth and equity.
9 He sent redemption unto his people ; he
hath commanded his covenant for ever ; holy
and reverend is his name.
also conferred on him by the decree of the Father, and
that decree, as we are told, ratified by an oath ; "Je
hovah hath sworn, and will not repent," or change his
purpose. We have a Priest in heaven, who standeth
continually pleading the merits of his sacrifice once
offered upon the cross : " who ever liveth to make in
tercession for us ;" and who is ready at all times, to
bless us, " by turning away every man from his ini
quities," (Acts iii. 26 ;) by aiding us against our ene
mies, and supporting us under our necessities. His
priesthood is not, like that of Aaron, figurative, suc
cessive, and transient, but real and effectual, fixed and
incommunicable, eternal and unchangeable, according
to that pattern of it exhibited to Abraham, before the
law, in the person of Melchizedek, (Gen. xiv. 18 — 20,)
and discoursed upon at large by the apostle. Heb. vii.
throughout. Bp. Horne.
(80.) This is one ofthe proper Psalms appointed by
the Church to be read on Easter-day. It containeth,
1, a resolution to praise Jehovah in the congregation,
2, 8, for his great and glorious works, and, 4, for the
appointed memorials of them : 5, 6, his mercies to the
Church are celebrated, and, 7, 8, the equity and the
stability of his counsels declared ; 9j, the blessings of
redemption, and the neAv covenant, are mentioned, as
they were prefigured of old in God's dispensations to
ward Israel. 10, Religion is proclaimed to be true
wisdom. Bp. Horne.
(81.) The subjects of man's praise are the " works"
of God. Every one of these works, whether in the
natural or the spiritual system, is "great." But the
" work" of all others, in which the " honour and glo
rious majesty" of Jehovah appeared, and which the
Christian Church celebrates with this Psalm, is the
salvation and exaltation of our nature, by the resur
rection of Jesus Christ from the dead ; an event, which
contained in it the accomplishment of the ancient pro-

10 The fear of the Lord is the beginning
of wisdom ; (82.) a good understanding have all
they that do thereafter ; the praise of it en
dureth for ever.
Psalm 112. (83.) Beatus vir.
BLESSED is the man that feareth the Lord ;
he hath great delight in his commandments.
2 His seed shall be mighty (84.) upon
earth ; the generation of the faithful shall be
blessed. 3 Riches and plenteousness shall be in his
house; and his righteousness endureth for
ever. 4 Unto the godly there ariseth up light in
the darkness ; he is merciful, loving, and
righteous. 5 A good man is merciful, and lendeth,
and will guide his words with discretion ;
6 For he shall never be moved ; (85.) and
mises, and thereby demonstrated to all the world the
everlasting truth, fidelity, and "righteousness," of him
who made them. Bp. Horne.
(82.) The "fear of God" is the first step to salva
tion, as it exciteth a sinner to depart from evil, and to
do good ; to implore pardon, and to sue for grace ; to
apply to a Saviour for the one, and to a Sanctifier for
the other. Religion is the perfection of wisdom, prac
tice the best instructor, and thanksgiving the sweetest
recreation. Bp. Horne.
(83.) This Psalm seems to be intended for a short
commentary upon the former : shewing how well and
wisely they consult their own good and happiness, who
cbserve God's commandments, especially those con
cerning doing good to others. Bp. Patrick.
The Psalmist enumerateth the blessings attending
the man who feareth Jehovah ; 1, the pleasure which
he taketh in doing his will ; 2, the prosperity of his
seed ; 3, the plenteousness in his house ; 4, his com
fort in trouble ; 5, his internal joys ; 6, tlie honour
with wliich he is remembered ; 7, 8, his holy confidence
in God ; 9, his good deeds, and the reward of them ;
10, the envy, wretchedness, and perdition of the wick
ed . The blessings of the Gospel are spiritual and eter*
nal ; and they are conferred upon the members of the
Christian Church through Christ their head, who is
the pattern of all righteousness, and the giver of all
grace. Bp. Horne.
(84.) A father's piety derives the benediction of heav
en upon his children. The posterity of faithful Abra
ham were often spared and favoured on account of their
progenitor. Bp. Home.
(85.) Nothing can deprive the person here described
of his felicity. When his work is done, his body will
go to its repose in the dust, but the " memorial" of his
name and of his good deeds will be still fresh as the
morning breeze, and fragrant as the floAver of the

562 THE PSALTER
the righteous shall be had in everlasting re
membrance. 7 He will notbe afraid of any evil tidings ; for
his heart standeth fast, and believeth in the Lord.
8 His heart is stablished, and will not shrink,
until he see his desire upon his enemies.
9 He hath dispersed abroad, and given to
the poor, and his righteousness remaineth for
ever ; his horn shall be exalted with honour.
10 The ungodly shall see it, and it shall
grieve him ; he shall gnash with his teeth,
and consume away ; the desire of the ungodly
shall perish.
Psalm 113. (86.) Laudate, pueri.
PRAISE the Lord, ye servants ; O praise
the name of the Lord. (87.)
2 Blessed be the name of the Lord, from
this time forth for evermore.
3 The Lord's name is praised, from the rising
up of the sun, unto the going down ofthe same.
4 The Lord is high above all heathen, and
his glory above the heavens.
5 Who is like unto the Lord our God,
that hath his dwelling so high, and yet hum-
spring. " He feareth no evil report," no blast of slan
der and malice can touch him ; no tidings of calamity
and destruction can shake his confidence in God. And,
whatever may be his lot upon earth, and even there the
charitable man will frequently be had in " honour," at
the last day, certainly, when the thrones of the mighty
shall be cast down, and the sceptres of tyrants broken
in pieces, then shall he lift up his head, and be exalted
to partake of the " glory" of his Redeemer, the author
of his faith, and the pattern of his charity, who gave
himself for us, and is now seated at the right hand of
the Majesty in the heavens. Bp. Horne.
(86.) The servants of God are, 1, exhorted to praise
his name, 2, at all times, 3, in all places, on account,
4, 5, of his power and glory, 6, 7, of his mercy in re
deeming man, and, 8, making the Gentile church to be
a joyful mother of children. This Psalm is appointed
to be read on Easter-day. Bp. Horne.
(87.) Christians are the " servants" of Jesus Christ;
and a most delightful part of their service it is, to
" praise" his holy and saving "name" in the Church,
which now useth this Psalm among others, and with it
" blesseth the name" of her Lord and Saviour, from
age to age. The Psalmist wished and prayed that
this might be done, and he foresaw that it would be
done, while the world should last,' upon earth, and af-
terwards "for eAermore" in heaven. Bp. Horne.
(88.) In the sacred history of the Old Testament,
we meet with frequent instances of barren women who
were miraculously made to bear children. Isaac, Jo-

Day 23.
bleth himself to behold the things that are in
heaven and earth ?
6 He taketh up the simple out of the dust,
and lifteth the poor out of the mire ; -.
7 That he may set him with the princes,
even with the princes of his people.
8 He maketh the barren women to keep
house, (88.) and to be a joyful mother of
children. EVENING PRAYER.
Psalm 114. (89.) In exitu Israel.
WHEN Israel came out of Egypt, and the
house of Jacob from among the strange peo
ple, 2 Juda was his anctuary, and Israel his
dominion. 3 The sea saw that, and fled ; (90.) Jor
dan was driven back.
4 The mountains skipped like rams, and
the little hills like young sheep.
5 What aileth thee, O thou sea, that thou
fleddest? and thou Jordan, that thou wast
driven back ?
seph, Sampson, and Samuel, were thus borne of Sarah,
Rachel, the wife of Manoah, and Hannah. To these-
may be added, from the history of the New Testament,
the instance of Elizabeth, the wife of Zacharias, and
mother of St. John the Baptist. These examples may
be considered as preludes to that marvellous exertion
of divine power, whereby the Gentile church, after so
many years of barrenness, became in her old age, " a
fruitful parent of children, and the mother of us all."
Wherefore it is written, " Sing, O barren, thou that
didst not bear ; break forth into singing, and cry aloud,
thou that didst not travail with child ; for more are the
children of the desolate, than the children ofthe married
wife, saith the Lord." Isa. liv. 1 ; Gal. iv. 27.
Bp. Horne.
(89.) This is another of the Psalms appointed by
our Church to be read on Easter-day. It celebrates
the Exodus of Israel from Egypt, and the miracles
wrought for the people, prefiguring the redemption of our
nature from sin and death, and the wonders of mercy and
love wrought for us by Jesus Christ. Bp. Horne.
(90.) Although forty years intervened between the
two events mentioned, yet, as the miracles were of a
similar nature, they are spoken of together. In the
passage of Israel through the Red-sea, we may con
template our passage from a death of sin to a life of
righteousness through the waters of baptism ; as our
translation from death temporal to life eternal is figur
ed by their entrance into the promised land through the
river Jordan. Bp. Horne.

Day 24. THE PSALTER.
6 Ye mountains, that ye skipped like rams ?
and ye little hills, like young sheep ?
7 Tremble thou earth at the presence of
the Lord ; at the presence of the God of Ja
cob ;
8 Who turned the hard rock into a stand
ing water, and the flint stone into a springing
well. (91.)
Psalm 115.(92.) Non nobis, Domine.
NOT unto us, O Lord, not unto us, but un
to thy name give the praise ; for thy loving
mercy, and for thy truth's sake.
2 Wherefore shall the heathen say, Where
is now their God ?
3 As for our God, he is in heaven : he hath
done whatsoever pleased him.
4 Their idols are silver and gold, even the
work of men's hands. (93.)
5 They have mouths, and speak not ; eyes
have they, and see not.
6 They have ears, and hear not; noses
have they, and smell not.
7 They have hands, and handle not ; feet
have they, and walk not ; neither speak they
through their throat.
8 They that make them are like unto them ;
and (94.) so are all such as put their trust in
them. 9 But thou, house of Israel, trust thou
in the Lord ; he is their succour and defence.

(91.) He, who brought water out of the sacramental
rock in the wilderness, hath since caused rivers of liv
ing water to flow through the world, from the Rock of
our salvation ; nay, he hath dissolved the stony hearts
of sinners, and made to spring up in them fountains of
this water of life. For these great instances of his pow
er and his love, we are taught to bless his holy name,
when we sing this Psalm, as an evangelical hymn on
the day of our Lord's resurrection. Bp. Horne.
(92.) The Church, 1, 2, prayeth that God would
glorify himself in her salvation ; 3, she declareth her
faith in him ; 4 — 8, exposeth the vanity and folly of
idolatry; 9 — 11, exhorteth her children to rely upon
Jehovah ; 12 — 15, foretelleth how he will bless, pros
per, and increase his people, 16 — 18, never suffering
the voice of praise and thanksgiving to cease upon the
earth. Bp. Horne.
(93.) A beautiful contrast is formed between the God
of Israel and the heathen idols. He made every thing,
they are themselves made by men ; he is in heaven,
they are upon earth ; he doeth whatsoever he pleaseth,
they can do nothing ; he seeth the distresses, heareth
and answereth the prayers, accepteth the offerings,

563
10 Ye house of Aaron, put your trust in
the Lord ; he is their helper and defender.
1 1 Ye that fear the Lord, put your trust in
the Lord ; he is their helper and defender.
12 The Lord hath been mindful of us, and
he shall bless us ; even he shall bless the house
of Israel, he shall bless the house of Aaron.
13 He shall bless them that fear the Lord,
both small and great.
1 4 The Lord shall increase you more and
more, you and your children.
1 5 Ye are blessed of the Lord, who made
heaven and earth.
1 6 All the whole heavens are the Lord's ;
the earth hath he given to (95.) the children
of men. 17 The dead praise not thee, O Lord, nei
ther all they that go down into silence ;
1 8 But we will praise the Lord, from this
time forth for evermore. Praise the Lord.

The Twenty-fourth Day.
MORNING PRAYER.
Psalm 116. (96.) Dilexi, quoniam.
I AM well pleased that the Lord hath
heard the voice of my prayer ;
2 That he hath inclined his ear unto me ;
therefore will I call upon him as long as I live.
cometh to the assistance, and effecteth the salvation of
his servants ; they are blind, deaf and dumb, senseless,
motionless, and impotent. Equally slow to hear,
equally impotent to save in time of greatest need, will
every worldly idol prove, on which men have set their
affections, and to which they have, in effect, said " Thou
art my God." Bp. Horne.
(94.) Idolaters, like the objects of their worship, are
rather lifeless images than real men. What our Lord
said of the Jews, is applicable to them, and indeed to
all who reject the knowledge of the true God, and the
doctrines of salvation : " Having eyes they see not,
having ears they hear not." They see not the things
which belong unto their peace ; they hear not the word
of instruction and exhortation ; they speak not of reli
gion and the kingdom of heaven ; they work not the
works of piety and charity ; they walk not in the path
ofthe divine commandments ; they are spiritually blind,
deaf, dumb, lame, and impotent ; and when their idols
are destroyed, they will perish in like manner.
Bp. Horne.
(95.) He who himself dwelleth in the highest heaA -
ens, where he is praised and glorified by angels, hath
79

564 THE PSALTER.
3 The snares of death compassed me round
about, and the pains of hell gat hold upon me.
4 I shall find trouble and heaviness, and I
will call upon the name of the Lord ; 0 Lord,
I beseech thee, deliver my soul.
5 Gracious is the Lord, and righteous ; yea,
our God is merciful.
6 The Lord preserveth the simple : I was
in misery, and he helped me.
7 Turn again then unto thy rest, O my

soul ; for the Lord hath rewarded thee.
8 And why ? thou hast delivered my soul
from death, mine eyes from tears, and my feet
from falling.
9 I will walk before the Lord in the land
of the living.
10 I believed, and therefore will I speak;
but I was sore troubled : I said in my haste,
All men are liars. (97.)
1 1 What reward shall I give unto the Lord,
for all the benefits that he hath done unto me ?
" given the earth" for an habitation, at present, " to
the sons of men," whose duty it is to praise and glori
fy him here below, as the angels do above. Now as
"the dead cannot praise him," as they who sleep in the
silent grave cannot celebrate him, we may be certain,
that he will not suffer his people to be destroyed and
extirpated, but will always preserve a church to "bless
him" in all ages, till the end of the world ; when the
dead shall be raised, and the choirs of heaven and earth
shall be united, to praise and glorify him together be
fore his thone for evermore. Bp. Horne.
(96.) It is not certain by Avhom, or upon what occa
sion, this Psalm was composed. It plainly appears,
however, to be a song of thanksgiving for deliverance
from trouble, either temporal, or spiritual, or both.
To render it of general use, let it be considered as an
evangelical hymn, in the mouth of a penitent, express
ing his gratitude for salvation from sin and death.
1, 2, He declareth his gratitude to God, who hath vouch
safed to hear his prayer ; 3, 9, describeth his distress,
his deliverance out of it, and subsequent peace and
comfort; 10, he acknowledged himself to have been
tempted to despond, but was supported by faith, in thc
day of trouble ; 11 — 16, he determineth to receive the
cup of salvation, to praise and to serve Jehovah, who
thus delivereth the souls of his people. Bp. Horne.
(97.) In afflictions and distresses, those of the spirit
and conscience more especially, the soul is tempted to
despond, and can only be supported by faith exerting
itself in prayer : "I believed, and therefore have I spo
ken," or " therefore spake I," that is, as above, verse
4; "I called upon the name of the Lord; O Lord, I
beseech thee, deliver my soul." And this I did though
so " greatly afflicted," that I had " said in my haste,"
in my hurry and trepidation occasioned by fear and
amazement, " all men are liars ;" there is no credit to

Day 24.
12 1 will receive the cup of salvation, and
call upon the name of the Lord : (98.)
13 1 wall pay my vows now in the presence
of all his people : right dear in the sight ofthe
Lord is the death of his saints.
1 4 Behold, O Lord, how that I am thy ser
vant ; I am thy servant, and the son of thy hand
maid ; thou hast broken my bonds in sunder.
15 1 will offer to thee the sacrifice of thanks
giving, and will call upon the name of the Lord.
1 6 I will pay my vows unto the Lord, in
the sight of all his people, in the courts of the
Lord's house ; even in the midst of thee, 0
Jerusalem. Praise the Lord.
Psalm 117. (99.) Laudate Dominum.
O PRAISE the Lord, all ye heathen ; praise
him, all ye nations. (1.)
2 For his merciful kindness is ever more
and more towards us ; and the truth of the
Lord endureth for ever. Praise the Lord.

be given to their promises of deliverance ; I am lost and
undone for ever. Yet my faith failed not entirely, and,
lo, my prayer hath been heard and answered. St.
Paul, relating the troubles which came upon him, and
the manner in which he sustained them, thus citeth a
part of the 10th verse: "We, having the, same spirit
of faith, according as it is Avriten, I believed, and there
fore have I spoken : we also believe, and therefore
speak ; knowing that he, which raised up the Lord Je
sus, shall raise up us also by Jesus, and shall present
us with you." 2 Cor. iv. 13, 14. Bp. Horne.
(98.) The grateful penitent now asketh, what return
he shall make to his kind benefactor, for the most valu
able of all blessings conferred upon him. And he pres
ently resolveth to make the only return in his power,
namely, to acknowledge and declare before men the
goodness of Jehovah, ascribing all the glory where it
is all due. This he determineth to do, by " taking the
cup of salvation," which, as Dr. Hammond observes,
among the Jews was twofold ; one offered in a more
solemn manner in the temple ; (Numb, xxviii. 7.) the
other more private in families, called the cup of thanks
giving, or commemoration of any deliverance, begun
by the master of the family, and attended, on festival
days, with a suitable hymn ; such as was that sung by
our Lord and his disciples on the night when he ad
vanced that cup into the sacrament of his blood, whicli
hath ever since been to Christians " the cup of salva
tion," and which all penitents should now receive in
the church, with invocation, thanksgiving, and payment
of the" vows" made in time of trouble. Bp. Horne.
(99.) This Psalm, like the 100th, seems to be alto
gether prophetical of the joy that all the world should
conceive, at the coming of the Messiah, to give sal
vation, first to the Jews, and then to all other nations,
according to his faithful promise. Bp. Patrick.

Day 24.
Psalm 118. (2.) Confitemini Domino.
0 GIVE thanks unto the Lord, for he is
gracious ; because his mercy endureth for ever.
3 2 Let Israel now confess that he is gra
cious, and that his mercy endureth forever.
3 Let the house of Aaron now confess, that
his mercy endureth forever.
4 Yea, let them now that fear the Lord
confess, that his mercy endureth forever.
5 I called upon the Lord in trouble ; and
the Lord heard me at large. (3.)
6 The Lord is on my side, I will not fear what
man doeth unto me.
7 The Lord taketh my part with them that
help me ; therefore shall I see my desire upon
mine enemies.

THE PSALTER. 565
8 It is better to trust in the Lord, than to
put any confidence in man.
9 It is better to trust in the Lord, than to
put any confidence in princes.
10 All nations compassed me round about :
but in the name of the Lord (4.) will I de
stroy them.
1 1 They kept me in on every side, they
kept me in, I say, on every side ; but in the
name of the Lord will I destroy them.
1 2 They came about me like bees, and are
extinct even as the fire among the thorns ; for
in the name ofthe Lord will I destroy them.
1 3 Thou hast thrust sore at me, that I might
fall ; but the Lord was my help.
14 The Lord is my strength and my song ;
and is become my salvation.

(1.) It is remarkable, that of so short a Psalm one
verse is quoted in the New Testament by St. Paul ; the
second verse is explained, though not quoted. Two
questions naturally arise, upon reading the Psalm ;
first, who are the " nations and people," exhorted to
praise Jehovah ? secondly, what is that " merciful
kindness," and that "truth," for which they are ex
horted to praise him ? The apostle hath given a satis
factory and decisive answer to both these questions.
Rom. xv. 8, 9, &c. " Now, I say, that Jesus Christ
was a minister ofthe circumcision for the truth of God,
to confirm the promises made unto the fathers, and that
the Gentiles might glorify God for his mercy; as
it is written, Praise the Lord, all ye Gentiles, and laud
him, all ye people." From the apostle's reasoning,
the verse of our Psalm, which he hath cited, appears
to be a proof, that " the Gentiles," or the heathen
world, should one day "glorify God ;" they are, there
fore the " people," Avhom the Psalmist, in the spirit of
prophecy, exhorted to "praise Jehovah." It appears
also, why the Gentiles were to glorify God ; namely,
for his "mercy" and " truth," shewn in confirming or
accomplishing the " promises" concerning the vocation
and conversion, "made unto the fathers;" to Abra
ham, and his seed forever; to all believers, whether of
the circumcision, or the uncircumcision. Such, then,
is the " merciful kindness" of Jehovah, which is said,
in the Psalm, to be " great," mighty, and powerful,
" towards us ;" such his "truth," which is affirmed to
" endure for ever ;" as the promises were made good
to the Gentiles, when the Jews, because of unbelief,
had been cast off. Let the hallelujahs of tije redeemed
be suitable to that "mercy," and co-eternal with that
"truth." Bp. Horne.
(2.) In this Psalm, a king of Israel appears leading
his people in solemn procession to the temple, there to
offer up the sacrifice of praise and thanksgiving, for the
marvellous deliverance from his enemies, and a glori
ous victory gained over them. After inviting the whole
nation, 1 — 4 to join with him upon this joyful occasion,
he describeth at large, 5 — 18, his danger, and his de

liverance from it, which latter is wholly attributed to
the power and goodness of Jehovah. After this there
ensues a kind of sacred dialogue. Being come to the
temple, the victorious monarch speaks the 19th verse;
they that open the gate, the 20th ; he again, as he en
ters, the 21st ; they with him seem to speak the next
four verses, to the 25th ; the priests of the temple the
26th ; the first part to the king, the other to the people ;
the people the 27th ; he the 28th ; the 29th is the cho
rus verse, concluding as it began. The repeated ap
plication made ofthe 22d verse in the New Testament,
and the appointment of the Psalm, by the Church, to
be used on Easter-day, lead us to consider the whole as
a triumphant hymn, sung by King Messiah, at the
head of the Israel of God, on occasion of his resurrec
tion and exaltation. Bp. Horne.
(3.) The true value of every deliverance is to be es
timated by the nature of " the distress" which required
it. The rescue of David from his enemies, or that of
Israel from captivity, might deservedly be extolled with
the songs of Sion. Hoav much more, then, is the Church
universal bound to lift up her voice in honour of Jeho
vah, who hath redeemed her from her spiritual adver
saries, and freed her from the bondage of corruption,
through him who " died for her sins, and rose again for
her justification;" who, in the days of his flesh, being,
on her account, in "distress" and affliction, "called
upon Jehovah, and was answered," by an " enlarge
ment" from the narrow prison of the grave, to a bound
less and glorious kingdom ! Bp. Hokne.
(4.) As David and Israel were encompassed by hos
tile nations, over whom, through God's assistance, they
often triumphed ; so the Son of David, in the day of his
passion, was surrounded by the furious multitude of
JeAVS and Gentiles seeking his life ; and, after the same
example, his mystical body, the Church, hath frequent
ly been, on all sides, vexed and persecuted in the world.
But, through the power of Jehovah, Christ overcame,
and is set down on the right hand of the Majesty on
high. The Church, likewise, hath often risen superi-
\ or to the efforts of her innumerable and malicious ene-

566 1 5 The voice of joy and health is in the
dwellings of the righteous ; the right hand of
the Lord bringeth mighty things to pass.
1 6 The right hand of the Lord hath the pre
eminence ; the right hand of the Lord bring
eth mighty things to pass.
17 1 shall not die, but live, (5.) and declare
the works of the Lord.
1 8 The Lord hath chastened and corrected
me ; but he hath not given me over unto death.
1 9 Open me the gates of righteousness, that I
may go into them, and give thanks unto the Lord.
20 This is the gate of the Lord, the right
eous shall enter into it.
21 I will thank thee ; for thou hast heard
me, and art become my salvation.
22 The same stone which the builders re
fused, is become (6.) the head-stone in the
corner. 23 This is the Lord's doing, and it is mar
vellous in our eyes.
24 This is the day which the Lord hath
made ; (7.) we will rejoice and be glad in it.

THE PSALTER. Day 24.
25 Help me now, O Lord : O Lord, send
us now prosperity.
26 Blessed be he that cometh in the name
of the Lord : we have wished you good luck,
ye that are of the house of the Lord.
27 God is the Lord, who hath showed us
light : (8.) bind the sacrifice with cords, yea,
even unto the horns of the altar.
28 Thou art my God, and I will thank thee ;
thou art my God, and I will praise thee.
29 0 give thanks unto the Lord ; for he is
gracious, and his mercy endureth for ever.
EVENING PRAYER.
Psalm 119. (9.) Beati immaculati.
BLESSED are those that are undefiled in
the way, (10.) and walk in the law ofthe Lord.
2 Blessed are they that keep his testimonies,
and seek him with their whole heart.
3 For they who do no wickedness, walk in
his ways.
4 Thou hast charged, that we shall diligent
ly keep thy commandments.

mies, whose fury hath blazed forth against her with the
sudden fierceness of " fire," when it is applied to a heap
of dry " thorns ;" and hath been as soon at an end ; she
hath triumphed, yea, and she will finally triumph, " in
the name of the Lord her God." Bp. Horne.
(5.) «As Christ is risen, " we shall not die, but live ;"
we shall not die eternally, but we shall live, in this
world, the life of grace ; in the world to come, the life
of glory ; that we may in both, " declare the works"
and chant the praises of God our Saviour. We are
" chastened" for our sins, but " not given over to death"
and destruction everlasting; nay, our being "chasten
ed" is now a proof that we are not so " given over ;"
for " what son is he whom the father chasteneth not I"
Heb. xii. 7. Bp. Horne.
(6.) Whether this passage had first a reference to the
case of David, who, as a figure of Messiah, was brought
from a state of rejection and persecution to the throne
of Israel; it is neither possible nor needful to ascertain.
That the verses belong, in a full and proper sense, to
Messiah, is confessed by the Rabbis, and acknowledged
by all. No text in the Old Testament is quoted bv the
writers of the New, so often as this, which we meet
with in six different places; namely, Matt. xxi. 42:
Mark xii. 10 ; Luke xx. 17; Acts iv. 11 ; Ephcs. if.
20 ; 1 Pet. ii. 4. The sum and substance of the New
Testament applications and expositions is, that Jesus
Christ is the stone here mentioned ; that he was reject
ed and set at nought by the chief priests and Pharisees,
the then builders of the Church; but that, being cho
sen of God, and precious to him, this most valuable
stone, thus despised and rejected of men, thus throAvn
among the rubbish, and buried in it, was, at length,

from such a state, exalted to be the chief corner stone
in the building, the main support of the edifice, and a
centre of union for Jew and Gentile, the two parts of
which it consisted ; that this was the work of God, and
the admiration of man. Bp. Horne.
(7.) Ofthe day, on whicli Christ arose from the dead,
it may, with more propriety than of any other day, be
affirmed, " This is the day which Jehovah hath made."
Then it was that the " rejected stone" became tho
" head of the corner." A mOrning then dawned which
is to be followed by no evrening ; a brighter sun arose
upon the world, Avhich is to set no more ; a day began,
which will never end ; and night and darkness depart
ed, to return not again. Easter-day is in a peculiar
manner consecrated to Him, who by his resurrection,
triumphed over death and hell. On that day, through
faith, we triumph with him ; avc rejoice and are glad
in his salvatiou. Bp. Horne.
(8.) As Jehovah hath manifested his power and glory,
by raising Christ from the dead ; as he hath, by so
doing, " shewed us the light" of life and immortality ;
let us observe the festival, which is designed to perpet
uate the memory of so great and joyful an event.
"Christ, bur passover," saith an apostle, "is sacri
ficed for us ; therefore let us keep the feast." 1 Cor.
v. 7. Bp. Horne.
(9.) This Psalm is divided, (most probably for the
advantage of memory,) according to the number of let
ters which compose the Hebrew alphabet, into twenty-
two portions, of eight verses each ; and not only every
portion, but every verse of that portion, begins with
the letter appropriated to it. David must, undoubted
ly, have been the author. He describeth, in a series

Day 24.
5 O that my ways were made so direct, that
I might keep thy statutes !
6 So shall I not be confounded, while I have
respect unto thy commandments.
7 I will thank thee with an unfeigned heart,
when I shall have learned the judgments of
thy righteousness.
8 I will keep thy ceremonies ; (11.) O for
sake me not utterly.
In quo corriget ? (12.)
WHEREWITHAL shall a young man
cleanse his way ? (13.) even by ruling himself
after thy word.
2 With my whole heart have I sought thee ;
O let me not go wrong out of thy command
ments. 3 Thy words have I hid within my heart,
that I should not sin against thee.
4 Blessed art thou, O Lord ; O teach me
thy statutes.
5 With my lips have I been telling of all
the judgments of thy mouth.
of devotional meditations, the instruction and the com
fort, which, through all vicissitudes of mind and for
tune, he had ever found in the word of God. The many
strong expressions of love towards the law, and the re
peated resolutions and vows to observe it, will often
force us to turn our thoughts to the true David, whose
" meat and drink it was, to do the will of him that
sent him." Between the verse of each portion a con
nexion is frequently to be traced, but it doth not often
seem to extend from one portion to another. Bp. Horne.
(10.) This first portion is a declaration of the hap
piness of those, who observe God's laws ; the habitual
practice of which is the grand preservative from evil,
and the greatest incitement to joy and gratitude. Travell.
(11.) The result of our meditations on God's word,
and on the advantages of studying, in order to observe
its directions, should always be a resolution so to do,
and a prayer for grace to execute th at resolution . Lord,
we " will keep thy statutes ;" be thou, therefore, ever
with us, and " forsake us not ;" or if, at any time, to
try our faith, and to exercise our patience, thou shouldest
depart from us and leave us to ourselves for a time,
short be thy absence, and speedy thy return : " O for-
sakeus not utterly !" Bp. Horne.
(12.) The second portion teacheth us, that the law
of God is the surest guide to youth : and when this law
is once rooted deeply in the heart, it will influence the
whole character. The tongue will be employed in pro
claiming its excellence, and it will be productive of
more true pleasure than can be afforded by the greatest
possessions of this world. Travell.

THE PSALTER. 567
6 I have had as great delight in the way of
thy testimonies, as in all manner of riches.
7 I will talk of thy commandments, and
have respect unto thy ways.
8 My delight shall be in thy statutes, and I
will not forget thy word.
Retribue servo tuo. (14.)
O DO well unto thy servant ; (15.) that I
may live and keep thy word.
2 Open thou mine eyes ; that I may see
the wondrous things of thy law.
3 I am a stranger upon earth ; O hide not
thy commandments from me.
4 My soul breaketh out for the very fervent
desire that it hath alway unto thy judgments.
5 Thou hast rebuked the proud ; and curs
ed are they that do err from thy command
ments. 6 O turn from me shame and rebuke ; for

I have kept thy testimonies.
7 Princes also did sit and speak against me ;
but thy servant is occupied in thy statutes. (16.)
(13.) Youth enters upon the journey of life, head
strong and inexperienced, with a bias of original cor
ruption, and all the passions awake. In such circum
stances, how shall a young man direct his steps, so as
to " escape the pollution that is in the world through
lust ?" 2 Pet. i. 4. He must, for this purpose, take
with him the directions to be found in the Scriptures of
truth. " I have written unto you, young men," says
the beloved disciple, " because ye are strong, and the
word of God abideth in you, and ye have overcome the
wicked one." Bp. Horne.
(14.) The Psalmist, convinced ofthe powerful influ
ence of God's law, earnestly prays for grace to enable
him to persevere, through every circumstance of life,
in the constant practice of it. Well knowing the guilt
and punishment of those who transgress it, he depre
cates their fate, and determines that no authority, how
great soever, shall deter him from adhering to it.
Travell.
(15.) In the foregoing parts of the Psalm, we have
heard the believer declaring the excellency of God's
word, and expressing both his desire and his resolution
to observe his directions. He now beseecheth God to
remove all impediments, and to accomplish this work
in him. . Bp. Horne.
(16.) "Princes" and rulers have often "sate" in
council upon the " servants" of God, and " spoken,"
in judgment, false things " against them," as they did
against their blessed Master in the days of his flesh.
David hath taught us how to act in such circumstances.
We are not to renounce the Creed, or the Command
ments, should it so happen that "the rulers and the
Pharisees" neither believe the former, nor observe the

568 THE PSALTER.
8 For thy testimonies are my delight, and
my counsellors.
Adhstsit pavimento. (17.)
MY soul cleaveth to the dust; (1 8.) 0 quick
en thou me, according to thy word.
2 I have acknowledged my ways, and thou
heardest me: O teach me thy statutes.
3 Make me to understand the way of thy
commandments ; and so shall I talk of thy
wondrous works.
4 My soul melteth away for very heavi
ness ; comfort thou me according unto thy
word. 5 Take from me the way of lying, and cause
thou me to make much of thy law.
6 I have chosen the way of truth, and thy
judgments have I laid before me.
7 I have stuck unto thy testimonies ; O
Lord, confound me not.
8 I will run the way (19.) of thy command
ments, when thou hast set my heart at liberty.

latter ; but rather, we should " meditate," more than
ever, in the Scriptures ; that we may draw from thence
comfort in the troubles, and direction in the difficulties,
which persecution bringeth upon us ; always bearing
in mind, when princes command any thing contrary
to the word of God, that our service is due to a higher
Master ; " thy servant did meditate in thy statutes."
Bp. Horne.
(17.) The sense of this fourth portion is, that the
commandments of God afford the greatest comfort to
the soul of the afflicted ; and the gracious answers,
which he vouchsafes to the prayers of the distressed,
should encourage them to a strict observance of his
laws, and especially to avoid all falsehood and deceit.
Travell.
(18.) The Psalmist, in a state of affliction and hu
miliation, still seeketh relief, by prayer, from the Scrip
tures. His circumstances vaiy, but his affection to the
word of God continueth the same. Every one, whose
affections are set on things beloAV, hath reason to ex
claim with David, " My soul cleaveth to the dust."
From this kind of death we are " quickened," or made
alive, by the Gospel, through that same Spirit which
raised Christ from the dead, and which shall raise us
also at the last day. Bp. Horne.
(19.) The true Christian is always proceeding in the
way of godliness, though not always with equal pace.
In grief, whether for temporal or spiritual losses, the
heart is contracted, and the spirits are all summoned
home to comfort and support it, so that the faculties
are left feeble and sluggish ; and then the progress can
be but slow. This was the Psalmist's case. But even
then he promises, that, when God, by sending him joy
and gladness, should "enlarge his heart," dilate his

Day 25.
The Twenty-fifth Day.
MORNING PRAYER.
Legem pone. (20.)
TEACH me, O Lord, the way of thy stat
utes, and I shall keep it unto the end.
2 Give me understanding, (21.) and I shall
keep thy law ; yea, I shall keep it with my
whole heart.
3 Make me to go in the path of thy com
mandments ; for therein is my desire.
4 Incline mine heart unto thy testimonies,
and not to covetousness.
5 O turn away mine eyes, lest they behold
vanity ; and quicken thou me in thy way.
6 O stablish thy word in thy servant, that
I may fear thee.
7 Take away the rebuke that I am afraid
of ; for thy judgments are good.
8 Behold, my delight (22.) is in thy com
mandments ; O quicken me in thy righteous
ness.

spirits, and put life and strength into his actions, he
would quicken his pace in proportion, and, with re
newed vigour and alacrity, "run the way" of the di
vine " commandments," until it should have brought him
to rest and felicity in the bosom of God. Bp. Horne.
(20.) This portion is an earnest supplication to God
for instruction in his law, the practice of which will
secure the heart from the mischievous influence of covet
ousness and vanity, as well as from the evil effects of
groundless fears : and w ill promote that salutary fear
of God, which sets a man above the reproach of the
wicked. Travell.
(21.) Much "understanding" is needful in order to
the "observation" ofthe laAV, that we may know what
is commanded, and what is forbidden, and how far ;
that we may avoid the snares laid for us in the way of
duty ; that we may respect the things according to
their due rank and worth ; that we may do good works
in their proper time, place, and manner ; above all,
that the affections may be directed by the judgment,
and not the judgment by the affections. The law can
not be observed, unless it be understood ; and it is un
derstood in vain, unless it be observed. Bp. Horne.
(22.) The Psalmist appealeth to God, the searcher
of hearts, for the truth of the protestation he was about
to make, that the desire of his soul was toward the di
vine Word ; not only toward the promises, to believe and
embrace them, but also toward the "precepts," to ob
serve and to do them. He therefore prayeth, with confi-
dence,.that God would finish the work he had begun, and
enable him to carry his wishes into execution, by contin
ually " quickening" and enlivening him more and more
through grace, to finish his course in " righteousness,"
and to obtain that crown which is to be the reward of it.
Bp. Horne.

Day 25.

THE PSALTER.

569

Et veniat super me. (23.)
LET thy loving mercy come also unto me,
0 Lord, even thy salvation, according unto
thy word.
2 So shall I make answer unto my blas
phemers ; for my trust is in thy word.
3 O take not the word of thy truth (24.) ut
terly out of my mouth ; for my hope is in thy
judgments. 4 So shall I alway keep thy law : yea, for
ever and ever.
5 And I will walk at liberty ; for I seek
thy commandments.
6 I will speak of thy testimonies also, even
before kings, and will not be ashamed.
7 And my delight shall be (25.) in thy com
mandments, which I have loved.
8 My hands also will I lift up unto thy com
mandments, which I have loved ; and my study
shall be in thy statutes.
Memor esto servi tui. (26.)
O THINK upon thy servant, as concerning
(23.) From this portion we learn, that the goodness
and mercy of God will fortify the heart against the
tongue of the slanderers : and the practice of his right
eous law will be the truest source of delight, and will
embolden a man to speak the truth with confidence and
courage, and to persevere in the path of duty. Travell.
(24.) While affliction presseth hard upon us, while
our deliverance is deferred, and the enemy is suffered
to reproach and blaspheme, our prayer must be that
God would give us courage, and utterance, still to con
fess him before men, and boldly to speak his "word
of truth," for the edification of some, and the confuta
tion of others ; as knowing, that our faith is not vrain,
nor shall we be disappointed of our " hope," since both
are built upon the "judgments," or revealed decrees,
of him who can neither err nor deceive, Bp. Horne.
(25.) He who Avould preach boldly to others, must
himself" delight" in the practice of Avhat he preacheth.
If there be in us a new nature, it will "love the com
mandments of God," as being congenial to it : on that,
which Ave love, Ave shall continually he " meditating ;"
and our meditation will end in action ; we shall "lift
up the hands which hang down," (Heb. xii. 12 ;) that
they may "Avork the works of God, while it is day ;
because the night cometh, when no man can work."
Bp. Horne.
(26.) It is the sum of this portion, that the promises
of God, made known in his word, and the remembrance
of bis former mercies, are the surest ground of conso
lation under every kind of distress. The progress of
wickedness will fill the mind ofthe upright with horror :

thy word, wherein thou hast caused me to put
my trust.
2 The same is my comfort in my trouble ;
for thy word hath quickened me.
3 The proud have had me exceedingly in
derision ; (27.) yet have I not shrinked from
thy law.
4 For I remember thine everlasting judg
ments, O Lord, (28.) and received comfort.
5 I am horribly afraid, for the ungodly that
forsake thy law.
6 Thy statutes have been my songs, in the
house of my pilgrimage.
7 I have thought upon thy name, O Lord,
in the night-season, and have kept thy law.
8 This I had, because I kept thy command
ments.
Portio mea, Domine. (29.)
THOU art my portion, 0 Lord ; I have
promised to keep thy law.
2 I made my humble petition in thy pre
sence with my whole heart ; O be merciful
unto me, according to thy word.
but, on the other hand, true religion will never fail to
produce a degree of joy and happiness under every cir
cumstance. Travell.
(27.) A true servant of God believeth the promises,
and practiseth the precepts, of his blessed Master. The
haughty infidel will scoff at him for one part of his con
duct ; the insolent worldling will ridicule him for the
other. But neither will induce him to disbelieve, or to
disobey. Bp. Horne.
(28.) The great remedy against that temptation,
which ariseth from the reproaches of our scornful and
insulting adversaries, is here prescribed, namely, a
" remembrance of God's judgments of old," whether
we understand the "judgments" of his mouth, or those
of his hand ; his righteous decrees for the punishment
of bad, and reward of good men, or the many and won
derful instances of his executing those decrees, from
the beginning of the world, recorded in the sacred his
tory. These are sources of real and endless « ' comfort"
upon such occasions ; because nothing can happen to
us, wliich hath not happened to God's people " of old ;"
no case, of Avhich there is not a precedent in Scripture,
where we may read thc process of similar trials, their
issue, and the final sentence of the Judge, which is still
the same, and whose rule of procedure and determina
tion is invariable. Bp. Horne.
(29.) The Psalmist here teaches us, that happy are
they, who choose the law of God for their rule of con
duct : who, if they happen to slip, delay not to return
into the path of uprightness. The violence of the op
pressor will not deter them from the punctual perform
ance of their duty ; nor prevent them from associating

570 THE PSALTER.
3 I called mine own ways to remembrance,
and turned my feet unto thy testimonies.
4 I made haste, and prolonged not the time,
to keep thy commandments.
5 The congregations of the ungodly have
robbed me ; (30.) but I haye not forgotten thy
law. 6 At midnight I will rise to give thanks
unto thee ; because of thy righteous judgments.
7 I am a companion (31.) of all them that
fear thee, and keep thy commandments.
8 The earth, O Lord, is full of thy mercy :
O teach me thy statutes.

Bonitatem fecisti. (32.)
O LORD, thou hast dealt graciously (33.)
with thy servant, according unto thy word.
2 O learn me true understanding and know
ledge ; for I have believed thy commandments.
with those, who are engaged in the same happy course
with themselves. Travell.
(30.) To be robbed, or plundered of his possessions
in this world, was by no means a case peculiar to Da
vid. The primitive Christians were continually so
treated ; and our Lord gives all his disciples warning
to stand prepared for such events, ready in disposition,
in heart, and mind, to quit all, as they who first fol
lowed him literally did. The apostle tells us of some,
who not only bore patiently, but even " took joyfully,
the spoiling of their goods ;" the reason which he as
signs for so extraordinary a behaviour, deserves to be
noted and remembered; "knowing that they had in
heaven a better and an enduring substance." Heb. x.
34. They avIio part with earth to gain heaven, and
exchange the world for its Maker, certainly lose no
thing by the bargain. Nay, there will come an hour,
when, for the foretaste of glory which a good conscience
affordeth to its happy possessor, the dearest lover of
mammon would joyfully give up all the gold of Peru,
and all the diamonds of Indostan. Bp. Horne.
(31.) As no sufferings should make us neglect our in
tercourse with God, so neither should they tempt us to
forsake the communion of saints, or fellowship of them
who " fear God, and work righteousness." These are
knit together in love, as members of the same mystical
body, insomuch that " if one member suffer, or be hon
oured, all the members should suffer or be honoured
with it ;" these we should own at all times, in prosperity
and in adversity ; with these should our acquaintance
and conversation be, for the mutual improvement and
consolation of them and of ourselves. Of such Avas Da
vid a "companion," and such the Redeemer himself
"is not ashamed to call brethren." Heb. ii. 11.
Bp. Horne.
(32.) The Psalmist in this portion, with gratitude to
God for his former gracious dealings towards him,
prays for instruction in his duty ; acknowledging that

Day 25.
3 Before I was troubled* I went wrong ;
but now have I kept thy word. (34.)
4 Thou art good and gracious : O teach me
thy statutes.
5 The proud have imagined a lie against
me ; but I will keep thy commandments with
my whole heart.
6 Their heart is as fat as brawn ; (35.) but
my delight hath been in thy law.
7 It is good for me that I have been in trou
ble ; (36.) that I may learn thy statutes.
8 The law of thy mouth is dearer unto me
than thousands of gold and silver.

EVENING PRAYER.
Manus tusefecerunt me. (37.)
THY hands have made me, and fashioned
me : O give me understanding, that I may
learn thy commandments.
the school of affliction had taught him his' errors, and
confirmed him in the right course. Having this confi
dence, he looks wi|h contempt on the base calumnies
of his enemies, wBb are puffed up with their own pride
and importance ; and is prompted to set a higher value
upon religion, than upon all the treasures in the world.
Travell.
(33.) As the sense of our wants should prepare the
mind for prayer, so gratitude for blessings received
should tune the heart to praise. Let a man carefully
recount the divine mercies shewn to hiin from his birth,
considering withal how unworthy he hath been of tbe
least of those mercies, as also how far preferable his
state is to that of many others ; and he will find reason
" in all tilings to give thanks," to acknowledge, with
David, the goodness and truth of Jehovah, and to say,
" Thou hast dealt well with thy servant, 0 Lord, ac
cording to thy word." Bp. Horne.
(34.) We collect from this verse, that prosperity is
too often the parent of sin ; that adversity is, first, its
punishment, then, its remedy ; and that every consid
erate man, who hath been afflicted, will thankfully ac
knowledge as much. Bp. Home.
(35.) "The fatness of the heart" implieth, in this
place, two things in those of whom it is affirmed ; lux
ury, and its consequence, insensibility to those spirit
ual and divine truths, wliich are not only the study,
but the " delight," of temperate and holy persons.
Bp. Horne.
(36.) God's statutes are best learned in the school of
affliction, because by affliction the great impediments
to our learning them are removed ; pride is subdued,
and concupiscence is extinguished. " He that hath
suffered in the flesh," saith an apostle, " hath ceased
from sin ;" (1 Pet. iv. 1 ;) and in an immunity from
sin consisteth one of the greatest felicities of heaven.
Bp. Horne.
(37.) We are here taught, that He, who made man,

Day 25.

THE PSALTER.

571

2 They that fear thee (38.) will be glad
when they see me ; because I have put my
.trust in thy word.
3 I know, O Lord, that thy judgments are
right, and that thou of very faithfulness hast
caused me to be troubled.
4 O let thy merciful kindness be my com
fort, according to thy word unto thy servant.
5 O let thy loving mercies come unto me,
that I may live ; for thy law is my delight.
6 Let the proud be confounded, for they
go wickedly about to destroy me ; but I will
be occupied in thy commandments.
7 Let such as fear thee, and have known
thy testimonies, be turned unto me.
8 O let my heart be sound (39.) in thy stat
utes, that I be not ashamed.
Defecit anima mea. (40.)
MY soul hath longed for thy salvation, and
I have a good hope because of thy wrord.
must ever be his best instructor : and, though his judg
ments may sometimes be severe, yet, as they are found
ed on truth and equity, they must command the ap
probation of those, who make his law their study.
When the wicked aim at the destruction of the right
eous, the surest refuge of these is, by earnest prayer
to implore the divine protection : which will defeat the
malice of their enemies, and inspire all those with con
fidence who love and fear the Lord. Travell.
(38.) They who "fear God" are naturally "glad
when they see" and converse with one like themselves ;
but more especially so, when it is one whose faith and
patience have carried him through troubles, and ren
dered him victorious over temptation ; one who hath
"hoped in God's word," and hath not been disappoint
ed. Every such instance affordeth fresh encourage
ment to all those, who, in the course of their warfare,
are to undergo like troubles, and to encounter like
temptations. Bp. Home.
(39.) This is a prayer necessary for all men to use
at all times, but more particularly in seasons of per
secution and temptation. By "soundness of heart" is
meant solidity and stedfastness in grace and virtue, as
opposed to the mere form of godliness or fair shew of
the hypocrite, which conceal the rottenness and cor
ruption lurking within ; and also to the sudden and
vanishing goodness of the temporary convert, which
quickly disappears like the morning dew, and withers
like the seed sown on a rock. When internal holiness
accompanies and actuates that which is external, when
the word is thoroughly rooted, and faith hath acquired
the sovereignty over our desires, then our " hearts"
are " sound in God's statutes," and there is hope, that,
in the day of trial, we shall not give our brethren cause
to be ashamed of us, nor be ourselves " ashamed" be
fore God. Bp. Horne.

2 Mine eyes long sore for thy word ; say
ing, 0 when wilt thou comfort me ?
3 For I am become like a bottle in the
smoke ; (41.) yet do I not forget thy statutes.
4 How many are the days of thy servant ?
when wilt thou be avenged of them that per
secute me ? (42.)
5 The proud have digged pits for me, which
are not after thy law.
6 All thy commandments are true : they
persecute me falsely ; O be thou my help.
7 They had almost made an end of me up
on earth ; but I forsook not thy command
ments. 8 O quicken me after thy loving-kindness ;
and so shall I keep the testimonies of thy
mouth.
In seternum, Domine. (43.)
O LORD, thy word endureth for ever in
heaven. (40.) In this portion we see that the pious soul looks
to God for comfort in every distress : and though worn
aAvay with sorrow and long expectation, yet knowing
that the mercies of God are sure and certain, he com
mits his cause to his divine providence ; he is neither
dismayed by the persecutions of the wicked, nor deter
red from the performance of his duty in obeying the
divine laA\s. Travell.
(41.) " Bottles" among the Jews were made of skins.
One of these, if exposed to heat and "smoke," would
become shrivelled and useless. Such a change will
labour and sorrow cause in the human frame ; and thc
Psalmist here complaineth, that his beauty and his
strength were gone ; the natural moisture was dried
up ; in consequence of which, the skin shrivelled, and
both colour and vigour departed from him. Disease
and old age will produce the same sad effects in us all ;
but the body's weakness is the soul's strength ; as thc
outward man decayeth, the inward man is renewed :
"I do not forget thy statutes." Bp. Horne.
(42.) The well-beloved John heard a question, of the
same import with this, asked by the spirits of the mar
tyrs, that had left their bodies, and were waiting in
the separate state for the day of retribution. The an
swer, which was made to them, may likewise satisfy
our impatience, when suffering affliction and persecu
tion : " I saw under the altar the souls of them that
were slain for the word of God, and for the testimony
which they held. And they cried with a loud voice,
saying, How long, 0 Lord, holy and true, dost thou
not judge and avenge our blood on them that dwell on
the earth ? And white robes were given unto every
one of them, and it was said unto them, that they should
rest yet for a little season, until their fellow-servants
also, and their brethren, that should be killed as they
were, should be fulfilled." Rev. vi. 9, &c. Bp. Horne.
80

572 THE PSALTER
2 Thy truth also remaineth from one genera
tion to another ; thou hast laid the foundation
of the earth, and it abideth.
3 They continue this day according to thine
ordinance ; for all things serve thee.
4 If my delight had not been in thy law, I
should have perished in my trouble.
5 I will never forget thy commandments ;
for with them thou hast quickened me.
6 I am thine : O save me, for I have sought
thy commandments.
7 The ungodly laid wait for me, to destroy
me ; but I will consider thy testimonies.
« 8 I see that all things come to an end; but thy
commandment is exceeding broad. (44.)
Quomodo dilexi!
O LORD, what love have I unto thy law !
all (45.) the day long is my study in it. (46.)
2 Thou, through thy commandments, hast
made me wiser than mine enemies ; for they
are ever with me.
3 I have more understanding than my teach
ers ; for thy testimonies are my study.

(43.) How strictly are we bound to obey the laws,
and to trust in the promises of that gracious God, whose
truth is eternal, who hath established every thing in
heaven and earth by fixed and immutable laws, and
made all things subservient to his power. Weil may
we depend upon him and implicitly follow his will, who
is our almighty Protector, and whose word will endure
when all things else shall fail. Travell.
(44.) Or, "I have seen an end of all perfection." Of
" all perfection" in this world, whether of beauty, wit,
learning, pleasure, honour, or riches, experience will
soon shew us the " end." But where is the end or
boundary of the word of God ? Who can ascend to the
height of its excellency ; who can fathom the depth of
its mysteries ; who can find out the comprehension of
its precepts, or conceive the extent of its promises ; who
can take the dimensions of that love of God to man
which it describeth, or that love of man to God which
it teacheth ! Bp. Horne.
(45.) We learn from this portion, how excellent and
amiable is that di\ine law, the practice of which makes
a man superior to his enemies, and gives a degree of
wisdom, greater than can be obtained from the experience
of old age, or from the instructions of those, whose oc
cupation it is to communicate knowledge to others.
Whoever would observe this law must absolutely ab
stain from evil ; which will be the best proof of his
understanding, and will secure to him a happiness supe
rior to all the delights of sehse. Travell.
(46.) Words cannot express the love which a pious
mind entertaineth for the Scriptures. They are the
epistle of God to mankind, offering reconciliation,

Day 26.
4 I am wiser than the aged ; because I keep
thy commandments.
5 I have refrained my feet from every evil
way, that I may keep thy word.
6 I have not shrunk from thy judgments ;
for thou teachest me.
7 O how sweet are thy words unto my
throat ; yea, sweeter than honey unto my
mouth !
8 Through thy commandments I get un
derstanding : therefore I hate all evil ways.

The Twenty-sixth Day.
MORNING PRAYER.
Lucerna pedibus meis.
THY word is a lantern unto my feet, (47.)
and a light unto my paths. (48.)
2 I have sworn, (49.) and am steadfastly
purposed, to keep thy righteous judgments.
3 I am troubled above measure : quicken
me, O Lord, according to thy word.
peace, and union with himself in glory; containing
reasons why we should love him and each other, with
directions how to shew forth that love, which the apos
tle saith is "fulfilling ofthe law :" Rom. xiii. 10. On
some portions of these Scriptures should our " medit
ation" be continually, and "each day" should add
something to our knoAV ledge, to our faith, to our virtue.
Bp. Horne.
(47.) From this portion it appears that we cannot
err from the right path, if we positively determine to
follow the clear light of God's word: this will illu
minate our understandings, when we offer our suppli
cations to God to assist us in distress. Though we
should be at the point of death or exposed to the crafty
malice of the wicked, we must adhere with steady per
severance to the law of God, which is the noblest inher
itance that we can posess. Travell.
(48.) Man is a traveller, his life is a journey, heaven
is his end, his road lies through a wilderness, and he
is in the dark. Thus circumstanced, how earnestly
and devoutly ought he to pray, "O send out thy light
and thy "truth ; let them lead mc, let them bring me to
thy holy hill, and to thy tabernacles !" Psalm xliii. 3.
For surely, " the commandment is a lamp, and the law
is a light; and reproofs of instruction are the way of
life :" Prov. vi. 23. The word of God discovereth to
us our errors ; it sheweth us where we lost our way,
and how we may recover it again. If we take this
" lamp" in our hand, it will not only point our course
in general, but also direct us in every step, and guide
our "feet" aright in the " path" of holiness and peace.
Thus through the devious and lonely wilds of Arabia,

Day 26.

THE PSALTER.

573

4 Let the free-will offerings of my mouth
please thee, O Lord ; and teach me thy judg
ments. 5 My soul is alwray in my hand ; yet do I
not forget thy lawr. (50.)
6 The ungodly have laid a snare for me ;
butyet I swerved not from thy commandments.
7 Thy testimonies have I claimed as mine
heritage for ever ; and why ? they are the very
joy of my heart.
8 I have applied my heart to fulfil thy stat
utes alway, even unto the end.
Iniquos odio habui.
I HATE them that imagine evil things ;
but thy law do I love. (51.)
2 Thou art my defence (52.) and shield ;
and my trust is in thy word.
3 Away from me, ye wicked ; (53.) I will
keep the commandments of my God.
was Israel once conducted to the land of promise,
by the illuminating pillar, or rather by Him whose
presence dwelt in the midst of it. Bp. Horne.
(49.) Such being the direction afforded by the Avord
of God to a benighted pilgrim, David had obliged him
self, in the most solemn manner, to follow that direct
ion. Every Christian doth, at his baptism, in like
manner, " promise and vow to keep God's command
ments, and to walk in the same all the days of his life."
The nature and extent of these engagements must be
interpreted according to the covenant of grace, under
which they are made. The command to us sinners is,
that we should repent, and believe in him, who will
pardon our failings, and strengthen our infirmities, that
we may walk as becometh his disciples, who, though
they ought not to commit sin, may yet, by divine grace,
be restored and saved from it. " These things write
I unto you, that you sin not. And if any man sin, we
have an advocate with the Father, Jesus Christ the
righteous ; and he is the propitiation for our sins." —
1 John ii. 1. Bp. Horne.
(50.) To have one's "soul," or life, "in one's hand,"
is a phrase often used in Scripture, and implieth going
in continual danger of one's life. See Judg. xii. 3 ; 1
Sam. xix. 5 ; and xxviii. 21 ; Job xiii. 14. Great and
incessant as David's perils were, he did not "forget"
God's promises, nor his precepts, but trusted in the
former, and performed the latter. St. Paul knew,
that "in every city bonds and afflictions awaited him :
but none of these things," saith he, " move me, neither
count I my life dear unto myself, so that I might finish
my course with joy." Acts xx. 23, 24. Bp. Horne.
(51.) The sum of this portion is, that if Ave are sin-
ecrely attached to God's laAV, which will prove our
surest protection from every kind of evil, Ave cannot
but despise and avoid the company of the ungodly. But
we must be firm in our obedience, and steady in our

4 O stablish me according to thy word, that
I may live ; and let me not be disappointed of
my hope.
5 Hold thou me up, and I shall be safe :
yea, my delight shall be ever in thy statutes.
6 Thou hast trodden down all them that
depart from thy statutes ; for they imagine but
deceit. 7 Thou puttest away all the ungodly of the
earth like dross ; therefore I love thy testimonies.
8 My flesh trembleth for fear of thee ; and
I am afraid of thy judgments.
Feci judicium. (54.)
I DEAL with the thing that is lawful and
right ; (55.) O give me not over unto mine
oppressors. 2 Make thou thy servant to delight in that
which is good, that the proud do me no wrong.
3 Mine eyes are wasted away w7ith looking
application to God for help. His rejection of the Avick
ed should make us delight in his law, and dread nothing
so much as his displeasure. Travell.
(52.) From vain thoughts, and vain persons, the
Psalmist teacheth us to fly, by prayer, to God, as our
refuge and protector. This course a believer will as
naturally take, in the hour of temptation and danger,
as the offspring of the hen, on perceiving a bird of prey-
hovering over their heads, retire to their " hiding
place," under the Avings of their dam ; or as the war
rior opposeth his " shield" to the darts AAmich are aim
ed at him. Bp. Horne.
(53.) Safe under the protection of the Almighty, Da
vid bids the wicked " depart from him ;" he neither
fears their malice, nor will follow their counsels, being
resolutely determined to adhere to his duty, and to
" keep the commandments of his God." He, who hath
formed David's resolution, must, like him, disclaim
and renounce the society of " evil doers :" for every
man will insensibly contract the good or bad qualities
of the company which he keeps ; and should, therefore,
be careful to keep such as will make him wiser and
better, anoVfit him for the goodly fellowship of saints

and ansrels.

Bp. Horne.

(54.) The following portion teaches us, that a firm
adherence to the ways of truth and righteousness is the
best security against oppression. The apparent delay
of the divine interference in our favour will sometimes
weary out our expectations ; but it should quicken our
prayers to God for the increase of his mercy, and for
the enlargement of our understanding in the Avay of
our duty. The enormous transgressions of wicked
men demand the execution ofthe divine judgments ; but
they, who are sincerely devoted to God's law, will
value it above all earthly treasures, nor will they be
tempted by any seeming advantage to do any thing base
and dishonest. Travell.

574 THE PSALTER.
for thy health, and for the word of thy right
eousness. 4 O deal with thy servant according unto
thy loving mercy, and teach me thy statutes.
5 I am thy servant ; O grant me under
standing, that I may know thy testimonies.
6 It is time for thee, Lord, (56.) to lay to
thine hand ; for they have destroyed thy law.
7 For I love thy commandments above gold
and precious stones.
8 Therefore hold I straight all thy com
mandments ; and all false ways I utterly
abhor. Mirabilia. (57.)
THY testimonies are wonderful ; (58.) there
fore doth my soul keep them.
2 When thy word goeth forth, it giveth
light and understanding unto the simple.
3 I opened my mouth, (59.) and drew in
my breath ; for my delight was in thy com
mandments.

(55.) He who is engaged in a righteous cause, and
hath acted uprightly in the support of it, may, so far,
Avithout incurring the censure of boasting, or trusting
to his own righteousness, make David's plea, " I have
done judgment and justice;" as if he had said, Thou, 0
my God, knowest that I am innocent of the crimes where
of my implacable enemies accuse me, and that I have
done no wrong to those who seek to take aAvay my life ;
deliver not thine injured servant, therefore, into their
hands ; " leave me not to my oppressors." The Son
of David might use the words in their full and absolute
sense, and plead for a glorious resurrection, on the
foot of his haying performed a perfect obedience to the
law. Bp. Horne.
(56.) The "law" of God is " made void" or "de
stroyed" by those who deny its authority, or its obli
gation ; by those who render it of none effect through
their traditions, or their lives. When a deluge of wick
edness and impiety entering at these gates hath over
whelmed a land, " it is time for the Lord to work ;"
the great Lawgiver will then exert his power, and vin
dicate his authority speedily. There is a certain meas
ure of iniquity, Avhich when communities, or individ
uals respectively, have filled up, the destroying angel
comes forth, and executes his commission. How ought
a man to fear, lest the next sin he commits should fill
up his measure, and seal his eternal doom !
Bp. Horne.
(57.) How astonishing, as we learn from this por
tion, is the wisdom of God's law, wliich affords knoAv-
ledge and instruction to the most unlearned. The heart
of the righteous man will pant after the attainment of
this knowledge ; and he will beseech God so to direct
his Avays, that he may neither be enslaved by sin, nor
be oppressed by the wicked ; but may keep steady in

Day 26.
4 0 look thou upon me, and be merciful
unto me, as thou usest to do unto those that
love thy name.
5 Order my steps in thy word ; and so shall
no wickedness have dominion over me.
6 0 deliver me from the wrongful dealings
of men ; and so shall I keep thy command
ments. 7 Show the light of thy countenance upon
thy servant, and teach me thy statutes.
8 Mine eyes gush out with water, because
men keep not thy law.
Justus es, Domine. (60.)
RIGHTEOUS art thou, O Lord ; (61.) and
true is thy judgment.
2 The testimonies that thou hast command
ed are exceeding righteous and true.
3 My zeal hath even consumed me ; be
cause mine enemies have forgotten thy words.
4 Thy word is tried to the uttermost, (62.)
and thy servant loveth it.

the path of God's commandments, the neglect of which
is the cause of great lamentation to the righteous. Travell.
(58.) The Scriptures are " Avonderful," with respect
to the matter which they contain, the manner in which
they are written, and the effects which they produce.
They contain the sublimest spiritual truths, veiled un
der external ceremonies and sacraments, figurative de
scriptions, typical histories, parables^ similitudes, &c.
When properly opened and enforced, they terrify and
humble, they convert and transform, they console and
strengthen. Who but must delight to study and to
" observe" these " testimonies" of the will and the Avis-
dom, the loAre and the power, of God most high !
Bp. Horne.
(59.) An eastern traveller, fatigued through toil, and
parched by heat, cloth not, with more vehement desire,
gasp for the cooling breeze, than the servant of God, ,
in time of temptation and trouble, "panteth" after that
spirit of refreshment and consolation, which breathes
in the Scriptures of truth. Bp. Horne.
(60.) According to the instruction here given to us,
the perfect righteousness and purity of God's laws de
mand our obedience, and the sad neglect of them, to
which we are witness, must provoke our indignation
and wear our spirits. However mean and contempti
ble our situation may be, we must continue firm in the
practice of those eternal laws of truth and righteous
ness, which will be our surest comfort in the hour of
distress. Travell.
(61 .) This portion of our Psalm is employed in cele
brating the righteousness of God, manifested to us by
his word, and by his dispensations, which that word
both recordeth and explaineth. Bp. Horne.
(62.) "Tried, refined, purified, like gold in the fur-

Day 26. , THE P
5 I am small and of no reputation ; yet do
I not forget thy commandments.
6 Thy righteousness is an everlasting right
eousness, and thy law is the truth.
7 Trouble and heaviness (63.) have taken
hold upon me ; yet is my delight in thy com
mandments. 8 The righteousness of thy testimonies is
everlasting : O grant me understanding, and I
shall live. EVENING PRAYER.
Clamavi in toto corde meo. (64.)
I CALL with my whole heart ; hear me,
O Lord, I will keep thy statutes.
2 Yea, even unto thee do I call ; help me,
and I shall keep thy testimonies.
3 Early in the morning (65.) do I cry unto
thee ; for in thy word is my trust.
4 Mine eyes prevent the night watches ;
that I might be occupied in thy words.
5 Hear my voice, O Lord, according unto
thy loving kindness ; quicken me according
as thou art wont.
nace :" absolutely perfect, without the dross of vanity
and fallibility, which runs through human writings.
The more we try the promises, the surer we shall find
them. This pure word hath likewise in it a power of
purifying us. It containeth precepts and examples of
purity, helps and encouragements to purity, and the
Spirit of purity goeth with it, and worketh by it.
Bp. Horne.
(63.) We need not take pains, as many do, " to find
trouble and anguish," for they will one day " find us."
In that day, the revelations of God must be to us instead
of all wordly " delights" and pleasures, which will
then have forsaken us ; and how forlorn and desolate
will be our state, if we should have no other delights,
no other pleasures, to succeed them, and to accompany
us into eternity ! Let our study be now in the Scrip
tures, if we expect our comfort from them in time to
come. Bp. Horne.
(64.) It is the purport of this portion of the Psalm to
teach us, that our earnest desire to keep God's laws
should make us constantly vigilant in our duty : this
will be the best means of obtaining help from him, who
is ever true to his promises, and who will protect his
faithful servants from the malicious attacks of their
enemies. Travell.
(65.) It is a certain sign that our hearts are set upon
a work, when the thoughts of it cause sleep to depart
from us, and Ave awake readily, constantly, and early,
to the performance of it. David delighted in the holy
exercises of prayer and meditation ; therefore he " pre
vented the dawning of the morning," and was before-

SALTER. 575
6 They draw nigh that of malice persecute
me, and are far from thy law.
7 Be tiiou nigh at hand, O Lord ; for all
thy commandments are true.
8 As concerning thy testimonies, I have
known long since, that thou hast grounded
them for ever.
Vide humilitatem. (66.)
O CONSIDER mine adversity, and deliver
me, for I do not forget thy law.
2 Avenge thou my cause, and deliver me ;
quicken me according to thy word.
3 Health is far from the ungodly ; for they
regard not thy statutes.
4 Great is thy mercy, O Lord ; quicken
me as thou art wont.
5 Many there are that trouble me, and per
secute me ; yet do I not swerve from thy tes
timonies. 6 It grieveth me when I see the transgress
ors ; because they keep not thy law.
7 Consider, O Lord, how I love thy com
mandments; (67.) O quicken me according
to thy loving kindness.
hand with the light itself; therefore his " eyes prevent
ed the Avatches," that is, the last of those watches, into
which the night was by the Jews divided ; he needed
not the watchman's call, but was stirring before it could
be given. Climate and constitution will, doubtless,
make a difference, and claim considerable allowance ;
but by Christians, who enjoy their health, in temperate
weather, the sun should not be suffered to shine in vain,
nor the golden hours. of the morning to glide away un
improved ; since of David's Lord, as well as of David,
it is said, "in the morning, rising up a great while
before day, he went out and departed into a solitary
place, and there prayed." Mark i. 35.
Bp. Horne.
(66.) From this portion Ave learn, that our persever
ance in the time of our duty is the strongest encourage
ment to expect the divine blessing and protection : God
will not afford his favour and support to those who trans
gress his laws; we cannot but lament their errors, and
must strive earnestly to avoid them, if we truly rever
ence God and his unchangeable commandments. Travell.
(67.) It is observable how the Psalmist delighteth to
dwell on these two sweet notes; the " loving kindness"
of God in promising salvation, and his " truth" in the
constant performance of that promise to his Church,
while she "loves" and adheres to his "precepts."
Thus it hath been "from the beginning," and thus it
will be, until the whole counsel of heaven shall at length
be fulfilled, by the resurrection and salvation of the just.
Bp. Horne.

576 8 Thy word is true from everlasting; all
the judgments of thy righteousness endure for
ever-more.
Principes persecuti sunt. (68.)
PRINCES have persecuted me without a
cause ; (69.) but my heart standeth in awe of
thy word.
2 I am as glad of thy word, as one that
findeth great spoils.
3 As for lies, I hate and abhor them ; but

be-

thy law do I love.
4 Seven times a-day do I praise thee
cause of thy righteous judgments.
5 Great is the peace that they have who
love thy law ; (70.) and they are not offended
at it. 6 Lord, I have looked for thy saving health,
and done after thy commandments.
7 My soul hath kept thy testimonies, and
loved them exceedingly.
8 I have kept thy commandments and tes
timonies ; for all my ways are before thee.
Appropinquet deprecatio. (71.)
LET my complaint come before thee, 0
Lord ; give me understanding according to
thy word. (72.)
(68.) The sense of this portion, is that an inviolable
attachment to truth and righteousness, and an abhor
rence of deceit and wickedness, will give us courage
under the severest persecutions ; and will be a purer
source of joy than any acquisition, we can obtain. We
cannot too often express our gratitude and praise for
the blessings of God's providence ; and if we value our
own peace of mind and expect favour from him, who
seeth all that we do, we must seek it in the way of his
commandments. Travell.
(69.) David was "persecuted," by Saul and his as
sociates, " Avithout a cause." The life of Saul was
spared by him, because "he stood in awe of God's
word," preferred the comfortable reflection of having
obeyed its injunctions to all the "spoil," and to those
many advantages, that would have accrued to him, by
the overthrow and death of his implacable adversary,
who acknowledged, upon the occasion, " Thou art more
righteous than I :" 1 Sam. xxiv. 17. The sufferings of
the body are soon over ; the joys of conscience have no
end. Bp. Horne.
(70.) Amidst the storms and tempests of the world
there is a perfect calm in the breasts of those, who not
only do the will of God, but '" love" to do it. They are
at peace with God, by the blood of reconciliation ; at
peace with themselves, by the answer of a good con
science, and the subjection of those desires which war

THE PSALTER. Day 27.
2 Let my supplication come before thee ;
deliver me according to thy word.
3 My lips shall speak of thy praise, when
thou hast taught me thy statutes.
4 Yea, my tongue shall sing of thy word ;
for all thy commandments are righteous.
5 Let thine hand help me ; for I have cho
sen thy commandments.
6 I have longed for thy saving health, O
Lord ; and in thy law is my delight.
7 O let my soul live, and it shall praise thee ;
and thy judgments shall help me.
8 I have gone astray like a sheep that is lost ;
O seek thy servant, for I do not forget thy
commandments.

The Twenty-seventh Day.
MORNING PRAYER.
Psalm 120. (73.) Ad Dominum.
WHEN I was in trouble, I called upon the
Lord, and he heard me.
2 Deliver my soul, O Lord, from lying lips,
and from a deceitful tongue.
, 3 What reward shall be given or done un
to thee, (74.) thou false tongue? even mighty
and sharp arrows, with hot burning coals.
against the soul ; at peace Avith all men, by the
spirit of charity ; and the Avhole creation is so at peace
with them, that all things Avork together for their good.
No external troubles can rob them of this "great
peace," no " offences" or stumbling-blocks, which are
thrown in their Avay by persecution or temptation, by
the malice of enemies or the apostacy of friends, by
any thing which they see, hear of, or feel, can detain
or divert them from their course. Heavenly love sur
mounts every obstacle, and runs Avith delight the way
of God's commandments. Bp. Horne.
(71.) The Psalm concludes with an earnest address
to God for his gracious assistance, and Avith strong ex
pressions of joy and gratitude for all the instances of
his mercy. The Psalmist pleads his observance of
God's law as the surest claim to his loving kindness,
and>beseeches the Almighty to exert in his behalf that
tender care and solicitude, Avhich a shepherd employs
in restoring a worried and wandering sheep to the fold.
Travell.
(72.) The Psalmist still continueth instant in prayer
for " understanding," to direct him in the midst of dan
gers and temptations, and for " deliverance" out of them
all, when God shall see fit to accomplish the promises
made in his " word." These are blessings, for whieh
a man cannot be too frequent, or too earnest, in his pe
titions to the throne of heaven. Bp. Horne.

Day 27.

THE PSALTER.

577

4 Woe is me, that I am constrained to dwell
with Mesech, and to have my habitation
among the tents of Kedar. (75.)
5 My soul hath long dwelt among them
that are enemies unto peace.
6 I labour for peace ; but when I speak
unto them thereof, they make them ready to
battle. Psalm 121. (76.) Levavi oculos meos.
I WILL lift up mine eyes unto the hills,
from whence cometh my help. (77.)
2 My help cometh even from the Lord,
who hath made heaven and earth.
3 He will not suffer thy foot to be moved ;
and he that keepeth thee will not sleep.
(73.) This, and the fourteen Psalms Avhich follow it,
are entitled, "Psalms of degrees, or of ascensions."
For what reasons they were so called, is altogether un
certain. Certain, however, it is, that they are most
instructive and pleasing compositions, wonderfully cal
culated to elevate the soul to God; and that the Christ
ian, as he proceeds from one degree of virtue to anoth
er, in his way towards eternal felicity, cannot employ
himself better than in meditation on them. In the first
of these Psalms, the Author, most probably David,
complaineth of the falsehood, the treachery, and the vio
lence of men, amongst whom he grieveth that his pil
grimage is prolonged. B». Horne.
(74.) The purport of this question plainly is this :
What profit or advantage do you expect to reap from
this practice of lying and slandering ? what vv ill at
last be its end and its reward ? Then followeth the ans
wer : " Mighty and sharp arrows," or " Sharp arrows
of the mighty one," who is the avenger of truth and
innocence ; with a fire that burns fiercely, and burns
long, like that which was made of "juniper," or some
AA'ood used in those days, remarkable for increasing and
retaining heat ; punishments justly inflicted on a tongue,
the words of which have been keen and killing as ar
rows, and which, by its lies and calumnies, hath con
tributed to set the world on fire. We read in the Gos
pel, of one Avho exclaimed, " Send Lazarus, that he
may dip the tip of his finger in water, and cool my
tongue ; for I am tormented in this flame." Bp. Horne.
(75.) The Psalmist lamenteth his long continuance
among those deceitful and malicious men, whom he
compareth to the wild, barbarous, and idolatrous
Arabs, the descendants of "Kedar," the son of Ishma-
el. Gen. xxv. 13. When our Lord was upon earth,
the Jews were become the spiritual Ishmaelites, sons of
the bond Avoman, persecutors ofthe sons ofthe free wo
man, and the children of promise. " 0 faithless and
perverse generation," saith he, " Iioav long shall I be
with you ? how long shall I suffer you ?" Matt. xvii.
17. "And as then he that was born after the flesh
persecuted him that was born after the Spirit, even so
it is now :" Gal. iv. 29. Bp. Horne.
(76.) In this Psalm, the prophet, 1, 2, introduceth a

4 Behold, he that keepeth Israel shall nei
ther slumber nor sleep.
5 The Lord himself is thy keeper ; the
Lord is thy defence upon thy right hand ;
6 So that the sun shall not burn thee by
day, neither the moon by night.
7 The Lord shall preserve thee from all
evil ; yea, it is even he that shall keep thy
soul. 8 The Lord shall preserve thy going out
and thy coming in, from this time forth for
evermore. Psalm 122. (78.) Lxtatus sum.
I WAS glad when they said unto me, We
will go into the house of the Lord. (79.)
person, most probably an Israelite, on his way to Je
rusalem, expressing his trust and confidence in Jeho
vah, the Maker of heaven and earth, of whose favour
and protection, at all times, and in all dangers, the
prophet, 3 — 8, assureth him. These promises, like
those in the ninety-first Psalm, were in their full and
spiritual sense, made good to Messiah, and are now
daily accomplishing in the members of his mystical
body, the Christian Church. Bishop Lowth supposes
the first two verses to be spoken by David, when going
out to war, and the ansAver of encouragement to be
made by the high priest from the holy place. In this case,
the idea of warfare is added to that of pilgrimage, and
the Psalm rendered still more applicable to uS, as well
as to the true David our King. Bp. Horne.
(77.) The truly Israelite, amidst the dangers of his
earthly pilgrimage and Avarfare, looketh continually
toAvards the heavenly city, whither he is travelling.
Faith sheweth him afar off the everlasting "hills from
whence cometh the help," which must bring him in
safety to them. He "lifteth up his eyes" in prayer to
the Almighty, whose temple and habitation arc there
on. He putteth not his trust in any creature, but im-
ploreth aid immediately of "him Avhomade heaven and
earth," and avIio, consequently, hath poAver over all
things in both. , Bp. Horne.
(78.) The author of this Psalm, as we are informed
by its title, was David. The subject of it is, that joy
which the people Avere Avont to express, upon their go
ing up in companies to keep a feast at Jerusalem, when
the divine services were regulated, and that city was
appointed to be the place of publick worship. Every
thing, which can be said upon this topick, must natur
ally hold good in its application to the Christian Churchy
and the celebration of her feasts. Bp. Home.
(79.) Great was the joy of an Israelite, when his
brethren called upon him to accompany them on some
festive occasion, to the tabernacle, or temple at Jeru
salem ; great is the joy of a Christian, when he is in
vited, in like manner, to celebrate the feasts of the
Church, to commemorate the nativity, or the resurrec
tion, and to eat and drink at the table of his Lord.
Bp. Horne.

578 THE PSALTER.
2 Our feet shall stand in thy gates, O Jeru
salem. 3 Jerusalem is built as a city that is at unity
in itself. 4 For thither the tribes go up, even the
tribes of the Lord, to testify unto Israel, to
give thanks unto the name of the Lord. (80.)
5 For there is the seat of judgment, even
the seat of the house of David. (81.)
6 O pray for the peace of Jerusalem ; they
shall prosper that love thee.
7 Peace be within thy walls, and plenteous
ness within thy palaces.
8 For my brethren and companions' sakes,
I will wish thee prosperity. (82.)
9 Yea, because of the house of the Lord our
God, I will seek to do thee good.
Psalm 123. (83.) Ad te levavi oculos meos.
UNTO thee lift I up mine eyes, O thou that
dwellest in the heavens.
2 Behold, even as the eyes of servants look
unto tlie hand of their masters, and as the eyes
of a maiden unto the hand of her mistress, even

(80.) All the " tribes" of Israel, three times in the
year, A\ere seen " going up" to Jerusalem in compli
ance Avith the " testimonies," the injunctions, and insti
tutions of their law, to acknowledge the mercies, and
to give thanks unto the name of "Jehovah," who had
done such great things for them. Bp. Horne.
(81.) The Israelites resorted to Jerusalem, because
it was the metropolis of the country, and there was the
residence of their monarchs, after the kingdom was es
tablished in "the house of David." But alas! that
metropolis is desolate, and "the thrones of judgment,"
which were therein, have been long since cast down to
the ground. A Jerusalem, however, remains, Avhich
shall never be moved ; in that Jerusalem is the throne
of eternal judgment erected, and the Son of David sit
teth upon it. See Luke i. 32; Matt. xix. 28.
Bp. Horne.
(82.) In these concluding verses, the Psalmist de-
clarcth the two motives, which induced him to utter
his best wishes, and to use his best endeavours, for the
prosperity of Jerusalem ; namely, love of his brethren,
whose happiness was involved in that of their city ; and
love of God, who had there fixed the residence of his
glory. These motives are ever in force, and ought,
surely, to operate with marvellous energy upon our
hearts, to stir us up to imitate the pattern now before
in fervent zeal and unwearied labour, for the sal-

Day 27.
so our eyes wait upon the Lord our God, until
he have mercy upon us.
3 Have mercy upon us, 0 Lord, (84.) have
mercy upon us ; for we are utterly despised.
4 Our, soul is filled with the scornful re
proof of the wealthy, and with the despiteful-
ness of the proud.
Psalm 124. (85.) Nisi quia Dominus.
IF the Lord himself had not been on our
side, now may Israel say ; if the Lord himself
had not been on our side, when men rose up
against us ;
2 They had swallowed us up quick ; when
they were so wrathfuUy displeased at us.
3 Yea, the waters had drowned us, and the
stream had gone over our soul. (86.)
4 The deep waters of the proud had gone
even over our soul.
5 But praised be the Lord, who hath not
given us over for a prey unto their teeth.
6 Our soul is escaped even as a bird out of
the snare of the fowler; the snare is broken,
and we are delivered.

us,

vation of men, and the glory of their great Redeemer ;
both which will then be complete, when the Church
militant shall become triumphant, and the heavenly
paradise shall be filled with plants taken from its ter
restrial nursery. Bp. Horne.

(83.) This Psalm contaiiicth, , 1, 2, an act of confi
dence in God, Avith, 3, 4, a prayer for deliverance from
that reproach and contempt which infidelity and sensu
ality are wont to pour upon the afflicted people of God.
Bp. Horne.
(84.) Unbelieving, ungodly, and worldly men, who
arc "at ease," and boast themselves in the multitude
of their riches, will always be ready to cast upon the
afflicted servants of Christ some portion of that re
proach and contempt which were so plentifully poured
upon their blessed Master, in the day of his passion,
and indeed through his Avhole life. With these they
may justly complain that " their souls are exceedingly
filled," insomuch that they are compelled to exclaim
with redoubled earnestness, " Have mercy upon us,
0 Lord, have mercy upon us." And let them know,
for their comfort, that the Lord w ill " have mercy upon
them" in that day, when sensuality shall be succeeded
by torment, and pride shall end in shame and confu
sion ; when patient poverty shall inherit eA'erlasting
riches, and oppressed humility shall be exalted to a
tlirone above the stars. Bp. Horne.
(85.) In this Psalm, which, as we are informed by
the title, hath David for its author, the Church de
scribeth the danger in which she had been, and giveth
to God alone the glory of her deliverance out of it.
Bp. Horne.
(86.) The redeemed are astonished, upon looking
back, at the greatness of the danger to which they had
been exposed. They can compare the fury and inso
lence of their adversaries to nothing but overwhelming
floods and desolating torrents ; and they consider them-

Day 27. THE PSALTER
7 Our help standeth in the name of the
Lord, (87.) who hath made heaven and earth.
Psalm 125. (88.) Qui confidunt.
TIIEYthat put their trust in the Lord shall
be even as the mount Sion, which may not be
removed, but standeth fast for ever.

579

2 The hills stand about Jerusalem ; even
so standeth the Lord round about his people,
from this time forth for evermore.
3 For the rod of the ungodly (89.) cometh
not unto the lot of the righteous ; lest the right
eous put their hand unto wickedness.
4 Do well, O Lord, unto those that are good
and true of heart.
5 As for such as turn back unto their own
wickedness, the Lord shall lead them forth
with the evil doers ; but peace shall be upon
Israel.
selves as snatched by a miracle from instant destruc
tion. " Bp. Horne.
(87.) The great lesson which this Psalm, from the
beginning to the end, inculcates, is, that for every de
liverance, whether of a temporal or spiritual nature,
we should, in imitation of tbe saints above, ascribe
" Salvation to God and to the Lamb."
Bp. Horne.
(88.) In this Psalm, the Church is comforted with
the promises, 1, 2, of God's protection, and, 3, of his
removing, in due time, from his inheritance the rod of
the oppressor ; when, 4, the faithful will be rewarded,
and, 5, apostates punished with other workers of ini
quity. Aben Ezra, as cited by Dr. Hammond, appli-
eth the Psalm to the days of Messiah. Bp. Horne.
(89.) God may, and often doth, permit " the rod"
or power " of the wicked to fall upon the lot of the
righteous," in this world. But it is only for the pur
poses of chastisement, or probation. The rod is not
suffered to "rest," or abide there too long, lest" the
righteous," harrassed and worn down by oppression,
and seeing no end of their calamities, should be tempt
ed to "put their hands to iniquity," "and practise that
wickedness, which they find to prosper so well here
below. Bp. Horne.
(90.) In this Psalm, the children of Sion, 1 — 4, de
scribe the joy consequent upon their restoration from
captivity ; 5, they pray God to bring back the rest of
their countrymen, and to complete his work ; 6, 7, they
foresee and predict the success of their labours in re
building their ruined city with its temple, and cultiva
ting again their desolated country. The return of Is
rael from Babylon holds forth a figure" of the same im
port with the exodus of that people from Egypt. And
this Psalm, like the prophecies of Isaiah, representeth
the blessed effects of a spiritual redemption, in words
primarily alluding to that temporal release.
Bp. Horne.
(91.) That Cyrus should issue a decree for the Jews

EVENING PRAYER.
Psalm 126. (90.) In convertendo.

WHEN the Lord turned again (91.) the
captivity of Sion, then were we like unto them
that dream.
2 Then was our mouth filled with laughter,
and our tongue with joy.
3 Then said they among the heathen, The
Lord hath done great things for them.
4 Yea, the Lord hath done great things for
us already ; whereof we rejoice.
5 Turn our captivity, (92.) O Lord, as the
rivers in the south.
6 They that sow in tears, (93.) shall reap
in joy- 7 He that now goeth on his way weeping,
and beareth forth good seed, shall doubtless
to return to their own country, and to rebuild their
city and temple ; that he should dismiss such a number
of captives, not only without money and without price,
but should send them home laden with presents ; (Ezra
i. 1 — 4 ;) this was the work of Jehovah, who only could
thus " turn the captivity of Sion." A restoration
so complete, so strange and unlookedfor, brought about
at once, without any endeavours used on the side of Is
rael, seemed in all these respects, as a " dream ;" and
the parties concerned, Avhen they saw and heard such
things, could scarcely believe themselves to be awake.
Bp. Horne.
(92.) The joy occasioned by Cyrus's proclamation
having been described in the former part of the Psalm,
we may noAV suppose some of the Jews ready to set out
on their return home ; at which time, and during their
journey, they prefer this petition to God, that he would
be pleased to bring back -the rest of their countrymen,
who, like "floods" rolling down upon the thirsty re
gions of the "south," might people the land, and by
their labours put an end to the desolations of Judah.
Bp. Home.
(93.) The fatigue of travelling from Babylon to Ju
dea; the melancholy prospect of a long-depopulated
country, and ruined city ; the toil necessary to be un
dergone, before the former could be again brought into
order, and the latter rebuilt ; all these considerations
could not but allay the joy of the released captives, and
even draw many tears from their eyes. They are there
fore comforted with a gracious promise, that God would
give a blessing to the labours of their hands, and crown
them with success, so that they should once more see
Jerusalem in prosperity, and behold in Sion the beauty
of holiness. This promise is conveyed under images
borrowed from the instructive scenes of agriculture.
Here, 0 disciple of Jesus, behold an emblem of thy
present labour, and thy future reward. Thou "sow
est," perhaps, " in tears ;" thou doest thy duty amidst
persecution and affliction, sickness, pain, and sorrow •
81

THE PSALTER.

580
come again with joy, and bring his sheaves
with him.
Psalm 127. (94.) Nisi Dominus.
EXCEPT the Lord build the house, their
labour is but lost that build it.
2 Except the Lord keep the city, the watch
men waketh but in vain.
3 It is but lost labour that ye haste to rise
up early, and so late take rest, and eat the
bread of carefulness ; for so he giveth his be
loved sleep.
4 Lo, children and the fruit of the womb,
are an heritage and gift that cometh of the
Lord. (95.)
5 Like as the arrows in the hand of the
giant, even so are the young children.
6 Happy is the man (96.) that hath his quiv
er full of them ; they shall not be ashamed
when they speak with their enemies in the
gate. Psalm 128. (97.) Beati omnes.
BLESSED are all they that fear the Lord,
and walk in his ways.
thou labourest in the church, and no account is made
of thy labours ; no profit seems likely to arise from
them. Nay, thou must thyself drop into the dust of
death, and all the storms of that winter pass over thee,
until thy form shall be perished, and thou shalt see cor
ruption. Yet, the day is coming, when thou shalt
"reap in joy;" and plentiful shall be thy haiwest.
Bp. Horne.
(94.) If this Psalm Avere written by Solomon, or by
David for Solomon, as the title importeth, it was proba
bly used again at the time of rebuilding the city and
temple, after the return from Babylon. But indeed it
is a Psalm which can never be out of season, the design
of its author being to teach us the necessity of depend
ence upon God and his blessing, in eAery work to wliich
Ave set our hands. Bp. Horne.
(95.) The labours of mankind, first in building hous
es and cities, and then in guarding and securing their
possessions, are undergone, not with a view to them
selves alone, but to their families, which they would
establish and perpetuate. The Psalmist, therefore, in
the preceding verses, having taught men to expect a
happy settlement only from the favour of Jehovah, now
directs them to look up to him for the farther blessing
of a numerous and virtuous progeny. Bp. Horne.
(96.) In a house full of dutiful children consisteth the
happiness of their parents, who then can never want
friends ; friends, that will at no time be " ashamed,"
but will at all times rejoice to appear for them, to meet
their " enemies" and accusers " in the gate," or place
of judgment ; there to answer any charge against them,
to vindicate them in their persons, their good name, or

Day 27.
2 For thou shalt eat the labour of thine
hands : O well is thee, and happy shalt thou be.
3 Thy wife shall be as the fruitful vine up
on the walls of thine house. (98.)
4 Thy children like the olive branches,
round about thy table.
5 Lo, thus shall the man be blessed (99.)
that feareth the Lord.
6 The Lord from out of Sion shall so bless
thee, that thou shalt see Jerusalem in pros
perity all thy life long ;
7 Yea, that thou shalt see thy children's
children, and peace upon Israel.
Psalm 129. (1.) Saepe expugnaverunf.
MANY a time have they fought against me
from my youth up, may Israel now say ;
2 Yea, many a time have they vexed me
from my youth up ; but they have not prevail
ed against me.
3 The plowers plowed upon my back, and
made long furrows ;
4 But the righteous Lord hath hewn the
snares of the ungodly in pieces.
their property. It is a glorious sight to behold child
ren thus standing forth in the defence of their parents.
Bp. Home.
(97.) This Psalm containeth a promise made to him
who, 1, feared Jehovah, and walked in his ways, that
he should be blessed, 2, in his person, and, 3, 4, in his
family, and that he should see the good of Jerusalem.
The Psalm was, probably, sung at the marriages of the
Israelites, as it is noAV a part of the matrimonial ser
vice among us. Bp. Horne.
(98.) Marriage was ordained by God to complete the
felicity of man in a state of innocence; and the% bene
diction of heaven will ever descend upon it, when un
dertaken in the " fear of the Lord." The vine, a lowly
plant, raised with tender care, becoming, by its luxu-
riancy, its beauty", its fragrance, and its clusters, the
ornament and glory of the house to which it is joined,
and by which it is supported, forms the finest imagina
ble emblem of a fair, virtuous, and faithful wife. The
olive-trees, planted by the inhabitants of the eastern
countries around their tables, or banqueting places in
their gardens, to cheer the eye by their verdure, and to
refresh the body by their cooling shade, do not less
aptly and significantly set forth tlie pleasure which pa
rents feel, at the sight of a numerous and flourishing
offspring. Bp. Horne.
(99.) Arc temporal blessings, then, the reward of
piety ? They are not its only, nor chief reward, but
are often " added," even under the new dispensation,
to those who " first seek the kingdom of God, and his
righteousness." Bp. Horne.
(1.) In the. former part of this Psalm* 1 — 4, the

Day 27.

THE PSALTER.

581

5 Let them be confounded and turned back
ward, as many as have evil will at Sion.
6 Let them be even as the grass growing
upon the house-tops, (2.) which withereth afore
it be plucked up ;
7 Whereof the mower filleth not his hand,
neither he that bindeth up the sheaves his bo
som. 8 So that they who go by say not so much
as, The Lord prosper you, we wish you good
luck in the name of the Lord.
Psalm 130. (3.) De profundis.
OUT of the deep (4.) have I called unto
thee, O Lord ; Lord, hear my voice.
2 O let thine ears consider well the voice
of my complaint.
3 If thou, Lord, wilt be extreme (5.) to
Church declareth herself to have been often assailed
and persecuted by her enemies, but as often rescued and
preserved by Jehovah ; in the latter part of it, 5 — 8,
she predicteth the miserable end of all those who hate
Zion. Bp. Horne.
(2.) The transient prosperity of mortal man is often
in sacred writ compared to grass, the history of which
is contained in these few words, " It cometh up, and
is cut doAvn." But here the comparison is carried still
farther. Not the common grass in the field, but " grass
growing on the house-tops," is selected to convey the
idea of bad men ; grass, which having no depth of earth,
into which it may strike its roots, doth not wait the
hand of the gatherer, but "withereth" even "before
it is plucked up." And then, so thin, so wretched, and
so unprofitable, is the crop, that none are employed to
collect and carry it in ; none to whom passengers might
address those acclamations and salutations, customary
at such times, as " The Lord be with you, bless you,"
&c. Ruth ii. 4. Thus, while the felicity of Sion's
children is rooted and grounded in Christ, that of her
enemies hath no foundation at all. While the Church
subsisteth from generation to generation, the kingdoms
and empires, that have persecuted her, fade and wither
away of themselves. And at the general harvest of
the world, when the righteous sliall be carried by an
gels, with joyful acclamations, into the mansions pre
pared for them above, the wicked, unregarded by the
heavenly reapers, and unblessed by all, shall become
fuel for a fire that goeth not out ; resembling, in this
their sad end likewise, that Avorthless grass, " Avhich
to-day is, and to-morrow is cast into the oven."
Bp. Horne.
(3.) This Is the sixth of those which are styled " pen
itential Psalms." lt is calculated for the use of the
Church, or any member thereof ; and containeth, 1, 2,
a complaint of great distress ; 3, a confession of man's
sinfulness ; 4 — 8, an act of faith in the divine mercy,
and the promised redemption. Bp. Horne.
(4.) From the depths of sin, and the misery occa-

mark what is done amiss, O Lord, who may
abide it ?
4 For there is mercy writh thee ; therefore
shalt thou be feared. (6.)
5 I look for the Lord ; my soul doth wait
for him ; in his word is my trust.
6 My soul fleeth unto the Lord before the
morning-watch, I say, before the morning-
watch. 7 O Israel, trust in the Lord ; for with the
Lord there is mercy, and with him is plen
teous redemption.
8 And he shall redeem Israel from all his
sins.
Psalm 131. (7.) Domine, non est.
LORD, I am not high-minded ; I have no
proud looks.
sioned by sin, the penitent, like another Jonas, en
tombed in the whale's belly, and surrounded by all the
waves of the ocean, crieth unto God for help and sal
vation. Fervent prayer Avill find its way, through
every obstruction, to the ears of him who sitteth upon
his holy hill. Bp. Home.
(5.) A reason is here urged, Avhy God should spare
and pardon the suppliant, namely, because, Avas he ac
curately to note the offences of the best men, and to
produce them in judgment against the offenders, no man
could stand in that judgment, but the Avhole race of
Adam must continue to eternity under the dominion of
sin and death ; which a gracious and merciful God will
not permit to be the case. It is accordingly declared,
in the next verse, that measures had been taken to pre
vent so deplorable a catastrophe. Bp. Horne.
(6.) The fear of God in this place signifies obedience
to his laws. Dr. Hammond,
True repentance is founded upon the sense of our
own wretchedness, and faith in the divine mercy.
Without the former, we should never seek for pardon
and grace ; Avithout tlie latter, we should despair of
finding them. The Psalmist, therefore, having in the
three preceding verses expressed the one, now maketh
profession of the other. "There is forgiveness with
thee;" thou wilt not " mark iniquities," or leave us to
the rigours of strict justice, but thou hast devised means
that we perish not for ever : thou hast provided an
atonement, and in virtue of that atonement, the sinner
may obtain pardon ; he need not, therefore, reject thy
service, and cast himself away in despair, but is encour
aged to serve thee acceptably through faith, with godly
fear : " there is forgiveness with thee, that thou may
est be feared." Or the meaning may be, Thou forgiv-
est man, that so, being restored to the favour, and en
dued with thy grace, he may thenceforth fear, or serve
thee, as it becomes one who hath obtained mercy to do.
Bp. Horne.
(7.) This Psalm containeth, 1, 2, 3, a description of
true humilit) , and resignation to the will of God, with,

582 THE PSALTER.
2 I do not exercise myself in great matters
which are too high for me ;
3 But I refrain my soul, and keep it low, like
as a child that is weaned from his mother :
yea, my soul is even as a weaned child.
4 O Israel, trust in the Lord, from this
time forth for evermore. (8.)

The Twenty-eighth Day.
MORNING PRAYER.
Psalm 132. (9.) Memento, Domine.
LORD, remember David, and all his trou
ble. (10.)
2 How he swrare unto the Lord, and vowed
a vow unto the Almighty God of Jacob :
3 I will not come within the tabernacle of
mine house, nor climb up into my bed ;
4, an exhortation to the practice thereof. It is most
probably a Psalm of David, and is eminently applicable
to Messiah, in his state of humiliation on earth. Happy
would it be for the world, if all his disciples could im
bibe the spirit of this short but lovely Psalm, and copy
after the example which it setteth before them.
Bp. Horne.
(8.) After the example, therefore, of the King of Is
rael, who thus demeaned himself in his afflictions. loAvly,
contented, and resigned, casting all his care upon the
Father who cared for him, and patiently waiting his
time for deliverance and salvation ; after this their ex
ample and pattern, let his faithful people hope and trust,
not in themselves, their wisdom, or their power, but in
Jehovah alone, who will not fail to exalt them, as he
hath already exalted their Redeemer, if they do but fol-
Ioav his steps. Bp. Horne.
(9.) This is one of the proper Psalms, which the
Church hath appointed to be used on Christmas-day.
It containeth, 1 — 5, a petition that Jehovah would be
mindful of the zeal sheAvn by his servant David, in pre
paring a place for his habitation ; 6, the exultation of
the faithful upon hearing the glad tidings, that God
would dwell among them ; and, 7, their resolution to
worship at the place which he had chosen for that pur
pose; 8 — 10, an address to Jehovah, used by Solomon
at the dedication of the temple, Avhence some have
thought him to have been the author of the Psalm ; 11,
19, the substance of God's promises made to David and
to his seed. The whole Psalm is perfectly Avell adapted
to the festival of the incarnation. Bp, Horne.
(10.) In all circumstances and situations, David was
solicitous for the tabernacle and service of God. Of
the oath and vow here mentioned, we have, indeed, no
account in the sacred history ; but we read, (2 Sam.
vii. 2,) of the uneasiness which he expressed to Nathan
the prophet, at the thought of his dwelling in a palace
of cedar, while the ark of God dwelt only within the

Day 28.
4 I will not suffer mine eyes to sleep, nor
mine eyelids to slumber ; neither the temples
of my head to take any rest;
5 Until I find out a place for the temple of
the Lord ; an habitation for the mighty God
of Jacob. 6 Lo, we heard of the same at Ephrata, and
found it in the wood. (11.)
7 We will go into his tabernacle, and fall
low on our knees before his footstool.
8 Arise, O Lord, into thy resting-place;
thou, and the ark of thy strength. (12.)
9 Let thy priests be clothed with righteous
ness ; and let thy saints sing with joyfulness.
10 For thy servant David's sake, turn not
away the presence of thine Anointed.
11 The Lord hath made a faithful oath
unto David, (13.) and he shall not shrink
from it.
curtains of a tent. Nay, we find, (1 Chron. xiv. 43,)
that he did not bless, and consequently did not inhabit,
his own house, until he had brought the ark to Sion,
Avhere the temple was afterwards erected. He could
take neither pleasure nor rest, until a place was pre
pared for the residence of Jehovah in the midst of his
people ; and from thenceforth he gave himself, with un
wearied diligence, to lay in a plentiful store ofthe most
costly materials, silver, gold, and precious stones,
which were employed by his son and successor Solomon,
in constructing the magnificent and mystick edifice.
Bp. Horne.
(11.) In other words, as Bishop Patrick hath para
phrased this verse, "And now, behold, the Lord himself,
to our great joy, hath told us the very place where he
will fix his habitation, (1 Chron. xxi. 18 — 26;) in the
territory of Bethlehem Ephrata, (Gen. xxxv. 12 — 19;)
in the fields of that forest, where the angel stood and
directed David to build an altar to the Lord :" 1 Chron.
xxi. 18; xxii. 1. Bethlehem Ephrata was the city of
David ; it was likewise the city wherein the son of Da
vid Avas born, as the prophet Micah hath foretold.
Bp. Horne.
(12.) When the ark marched before the children of
Israel, to find out a resting-place, it is recorded, (Numb.
x. 35, 36,. that Moses said, " Rise up, Jehovah, and let
thine enemies be scattered, and let them that hate thee
flee before thee;" and when it rested, he said, "Return,
or bring back, the many thousands of Israel." The
verse before us was used, with the two succeeding vers
es, by Solomon, as the conclusion of his prayer at the
dedication of the temple. 2 Chron. vi. 41. The pur
port of the petition therefore was, that the presence of
Jehovah might rest upon Sion, and dwell in the house
prepared for it, as the same presence hath since dwelt
iu Christ, and is to be with the Christian Church to the
end ofthe world. Bp. Horne.
(13.) That this is a prophecy of Messiah, we have

Day 28.

THE PSALTER,

583

12 Of the fruit of thy body shall I set upon
thy seat.
13 If thy children will keep my covenant,
and my testimonies that I shall learn them ;
their children also shall sit upon thy seat for
evermore. (14.)
14 For the Lord hath chosen Sion to be an
habitation for himself: he hath longed for her.
1 5 This shall be my rest for ever : here
will I dwell, for I have a delight therein.
16 1 will bless her victuals with increase,
and will satisfy her poor with bread.
17 I will deck her priests with health, and
her saints shall rejoice and sing.
1 8 There shall I make the horn of David
to flourish : I have ordained a lantern for mine
Anointed. 1 9 As for his enemies, I shall clothe them
with shame ; but upon himself shall his crown
flourish. Psalm 133. (15.) Ecce, quam bonum. -
BEHOLD, how good and joyful a thing it
is, brethren, to dwell together in unity.
2 It is like the precious ointment upon the
the authority of St. Peter to say, (Acts ii. 30,) " Da
vid being a prophet, and knowing that God had sworn
with an oath to him, that of the fruit of his loins, ac
cording to the flesh, he would raise up Christ to sit on
his throne," &c. This promise to David occurs, (2 Sam.
vii. 12,) and hath a twofold sense, relating to Solomon
in type and shadow, to Christ in truth and substance.
Bp. Horne.
(14.) The promises of God to Christ are absolute;
but to his "children," as well as those of David, they
are conditional ; so that our interest in them depend-
eth on our faith, our obedience, our perseverance.
"Behold," saith St. Paul, "the goodness and severity
of God : on them which fell, severity ; but toAvards
thee, goodness, if thou continue in that goodness ;
otherwise, thou also shalt be cut off." Rom. xi. 22.
Bp. Horne.
(15.) This short but pleasing Psalm was composed
cither to recommend unity among the tribes of Israel,
or to celebrate it when it had taken place. Bishop
Patrick justly observes, that it was fitly used by the
first Christians, to express their joy for the blessed
union of Jews and Gentiles ; and may uoav serve the
uses of all Christian societies, whose happiness lies in
holy peace and concord." It containeth, 1, a raptur
ous exclamation on the comforts and advantages of
union, Avhich, 2, 3, 4, are illustrated by the two ex
quisite similitudes of the holy anointing oil and of dew.
Bp. Horne.
(16.) The spirit of heavenly love was thatoil of glad
ness which Jehovah poured without measure on him

head, (16.) that ran down unto the beard, even
unto Aaron's beard, and went dowrn to the
skirts of his clothing.
3 Like as the dew of Hermon, which fell
upon the hill of Sion.
4 For there the Lord promised his blessing,
and life for evermore.
Psalm 134. (17.) Ecce nunc.
BEHOLD now, praise the Lord, all ye ser
vants of the Lord.
2 Ye that by night stand in the house of the
Lord, even in the courts of the house of our
God. 3 Lift up your hands in the sanctuary, and
praise the Lord.
4 The Lord, that made heaven and earth,
give thee blessing out of Sion.
Psalm 135. (18.) Laudate Nomen.
O PRAISE the Lord : laud ye the name of
the Lord ; praise it, O ye servants of the Lord.
2 Ye that stand in the house of the Lord,
in the courts of the house of our God.
3 O praise the Lord ; for the Lord is gra-
who is the high-priest and head of his Church. Insin
uating and healing, comforting and exhilarating, it is
diffused from him over his body mystical, even down
to the least and lowest members ; " of his fulness have
we all received." Nor did the dew of heaven, in time
of drought, ever prove more refreshing and beneficial
to the mountains of Judah, than are the influences of
grace, when descending in soft silence from above the
Church ; in the union and communion of which, God
hath " commanded the blessing, even life for ever
more." 0 come the day, when division shall cease,
and enmity be done away ; when the tribes of the spir
itual Israel shall be united in a bond of eternal charity,
under the true David, in the Jerusalem which is above ;
and saints and angels shall sing this lovely Psalm to
gether ! Bp. Home.
(17.) It is uncertain by whom this Psalm was com
posed. But it seems to have been sung by some of the
Levites, at the shutting up of the gates of the temple,
to excite the rest, whose turn it was to watch that night,
(1 Chron. ix. 33,) to be diligent in their office of sing
ing psalms, and making devout prayers for the people.
Bp. Patrick. The three first verses were sung by the
priests without, Avho are going for the night, upon the
steps of the great gate ; the last verse by the priests re
maining within. Bp. Horsley.
With this Psalm, Christians in the Church, like the
Levites of old in the temple, 1, 2, 3, call upon each
other to bless God, and, 4, upon God to bless them all.
Bp. Horne.
(18.) This Psalm seems to be one adapted for com-

584 THE PSALTER.
cious : 0 sing praises unto his name ; for it is
lovely. 4 For why ? the Lord hath chosen Jacob
unto himself, and Israel for his own possession.
5 For I know that the Lord is great, and
that our Lord is above all gods.
6 Whatsoever the Lord pleased, that did he
in heaven, and in earth ; in the sea, and in all
deep places.
7 He bringeth forth the clouds (19.) from
the ends of the world, and sendeth forth light
nings with the rain, bringing the winds out
of his treasures.
8 He smote the first-born of Egypt, (20.)
both of man and beast.
9 He hath sent tokens and wonders into the
midst of thee, O thou land of Egypt ; upon
Pharaoh, and all his servants.
1 0 He smote divers nations, and slew mighty
kings ;
1 1 Sehon, king of the Amorites ; and Og,
the king of Basan ; and all the kingdoms of
Canaan ;
1 2 And gave their land to be an heritage,
even an heritage unto Israel his people.
13 Thy name, O Lord, endureth for ever ;
mon use in the temple, and to be a general form of
thanksgiving for God's great mercies to the nation of
the Jews. Dr. Nicholls.
In this Psalm, 1, 2, the servants of Jehovah are ex
horted to praise him, 3, on account of his goodness ;
of the pleasure to be found in the employment ; 4, of
his peculiar mercies shewn to Israel ; 5, of his infinite
superiority over the gods of the nations, manifested,
6, 7, in the works of creation, 8 — 14, in his dealings
with the Church, and with her adversaries. 15 — 18,
The folly of idolatry, and of those who practise it, is
described ; and, 19 — 21, Israel is again stirred up to
praise Jehovah. Bp. Horne.
(19.) They, who in old time paid their devotions to
the elements, imagined those elements to be capable of
giving or withholding rain at pleasure. Therefore we
find the prophet Jeremiah reclaiming that power to Je
hovah, as the God who made and governed the world :
" Are there any among the vanities of the Gentiles that
can cause rain ? or the heavens give showers ? Art
thou not he, . O Jehovah our God ? Therefore we will
wait upon thee : for thou hast made all these things."
Jer. xiv. 22. Among the Greeks and Romans we meet
with a Jupiter possessed of the thunder and the light
ning, and an _Eolus ruling over the winds. The Psalm
ist teacheth us to restore the celestial artillery to its
rightful owner. Bp. Horne.
(20.) Egypt was the theatre of the grand contest be
tween the God of Israel and the gods of the heathen.

Day 28.
so doth thy memorial, O Lord, from one gen
eration to another.
14 For the Lord will avenge his people,
and be gracious unto his servants.
15 As for the images of the heathen, (21.)
they are but silver and gold ; the work oi men's
hands. 1 6 They have mouths, and speak not ; eyes
have they, but they see not.
17 They have ears, and yet they hear not;
neither is there any breath in their mouths.
18 They that make them are like unto
them ; and so are all they that put their trust
in them. 1 9 Praise the Lord, ye house of Israel ;
praise the Lord, ye house of Aaron.
20 Praise the Lord, ye house of Levi ; ye
that fear the Lord, praise the Lord.
21 Praised be the Lord out of Sion, who
dwelleth at Jerusalem.
EVENING PRAYER.
Psalm 136. (22.) Confitemini Domino.
O GIVE thanks unto the Lord ; (23.) for
he is gracious, and his mercy endureth for ever.
The superiority of the former over the latter was shewn
in every possible way by the miracles of Moses, which
demonstrated all the powers of nature to be under the
dominion of Jehovah, and to act at his command ; so
that, instead of being able to protect, they were made
to torment and destroy their deluded votaries.
Bp. Horne.
(21.) In these verses is set forth the difference be
tween the God of Israel, and the idols of the nations,
as also hetween the worshippers of each ; all tending
to confirm the truth of what was asserted, (ver. 5 ;)
" I know that the Lord is great, and that our Lord is
above all gods." As the same words occur, (Psalm
cxv. 4, &c.) the reader is referred thither for the ex
plication of them. Bp. Horne.
(22.) This is a delightful hymn of praise and thanks
giving to Jehovah, 1 — 3, God of gods and Lord of
lords, for the wonders, 4 — 9, of creation, 10 — 27, of
providence and grace ; which were probably celebrat
ed in due order by one half of the choir, while the
other half, or perhaps the whole in full chorus, took
up the burden of each verse, " For his mercy endureth
for ever !" a form of acknowledgment, as Bishop Pat
rick observes, prescribed by David, (1 Chron. xvi. 41,)
to be used continually in the divine service ; a form
highly proper for creatures, and sinful creatures, to
use, whose great employment it is now, and will be for
ever, to magnify the mercy and loving kindness of their
God. Bp. Horne.

Day 28.

THE PSALTER.

585

2 O give thanks unto the God of all gods ;
for his mercy endureth for ever.
3 O thank the Lord of all lords ; for his
mercy endureth for ever.
4 Who only doeth great wonders ; for his
mercy endureth for ever.
5 Who by his excellent wisdom made the
heavens ; for his mercy endureth for ever.
6 Who laid out the earth above the waters ;
for his mercy endureth for ever.
7 Who hath made great lights ; for his mer
cy endureth for ever ;
8 The sun to rule the day ; for his mercy
endureth for ever ;
9 The moon and the stars to govern the
night ; for his mercy endureth for ever.
1(J Who smote Egypt, with their first-born ;
for his mercy endureth for ever ;
11 And brought out Israel from among
them ; for his mercy endureth for ever ;
12 With a mighty hand and stretched-out
arm ; for his mercy endureth for ever.
13 Who divided the Red Sea in two parts ;
for his mercy endureth for ever ;
1 4 And made Israel to go through the midst
of it ; for his mercy endureth for ever.
15 But as for Pharaoh, and his host, he
overthrew them in the Red Sea; for his mer
cy endureth for ever.
1 6 Who led his people through the wilder
ness ; for his mercy endureth for ever.
1 7 Who smote great kings ; for his mercy
endureth for ever.
18 Yea, and slew mighty kings; for his
mercy endureth for ever;
19 Sehon, king of the Amorites; for his
mercy endureth for ever ;
(23.) We are called upon to praise Jehovah, first,
for his own essential attributes in his works. The at
tributes here mentioned are those of " goodness" and
" power ;" the one renders him Avilling, the other able,
to save ; and what can we desire more, but that he
should continue to be so ? Of this likewise we are as
sured, by contemplating the unchangeableness of his
nature. His disposition altcreth not, and his kingdom
none can take from him : " his mercy endureth for
ever." Bp. Horne.
(24.) The same bounty, which, in tho natural world,
provideth proper nutriment for every creature, hath al
so provided for the spirits of all flesh the bread of eter
nal life. In either sense, Jehovah " openeth his hand,
and filleth all things living with plenteousness." Be,

20 And Og, the king of Basan ; for his mer
cy endureth for ever ;
21 And gave away their land for an herit
age ; for his mercy endureth for ever ;
22 Even for an heritage unto Israel, his ser
vant ; for his mercy endureth for ever.
23 Who remembered us when we were in
trouble ; for his mercy endureth for ever ;
24 And hath delivered us from our ene
mies ; for his mercy endureth for ever.
25 Who giveth food to all flesh ; (24.) for
his mercy endureth for ever.
26 0 give thanks unto the God of heaven ;
for his mercy endureth for ever.
27 O give thanks unto the Lord of lords ;
for his mercy endureth for ever.
Psalm 137. (25.) Super flumina.
BY the waters of Babylon we sat down
and wept, (26.) when we remembered thee, O
Sion. 2 As for our harps, we hanged them up
upon the trees that are therein.
3 For they that led us away captive, requir
ed of us then a song, and melody in our heaviness :
Sing us one of the songs of Sion.
4 How shall we sing the Lord's song in a
strange land ?
5 If I forget thee, O Jerusalem, let my
right hand forget her cunning.
6 If I do not remember thee, let my tongue
cleave to the roof of my mouth ; yea, if I pre
fer not Jerusalem in my mirth.
7 Remember the children of Edom, O
Lord, in the day of Jerusalem ; how they said,
Down with it, down with it, (27.) even to the
ground.
therefore, his praise as universal and lasting as his
mercy ! - Bp. Horne.
(25.) The Israelites, captives in Babylon, 1, 2, des
cribe their woful estate ; and 3, 4, the insults of their
masters. 5, 6, They declare their inviolable affection
for Jerusalem ; 7, pray that God would remember the
behaviour of Edom ; and, 8, 9, predict the destruction
of Babylon. Bp. Horne.
(26.) Driven from their native country, stripped of
every comfort and convenience, in a strange land,
among idolaters, wearied and broken-hearted, they sit
in silence by those hostile waters. Then the pleasant
banks of Jordan present themselves to their imagina
tions ; the towers of Salem rise to view ; and the sad
remembrance of much loved Sion causes tears to run

586

8 O daughter of Babylon, wasted with mis
ery ; yea, happy shall he be that rewardeth
thee as thou hast served us. (28.)
9 Blessed shall he be that taketh- thy child
ren, and throweth them against the stones.
Psalm 138. (29.) Confitebor tibi.
I WILL give thanks unto thee, O Lord,
with my whole heart; even before the gods
will I sing praise unto thee. (30.)
2 I will worship toward thy holy temple,
and praise thy name, because of thy loving
kindness and truth ; for thou hast magnified
thy name and thy word above all things
3 When I called upon thee, thou heardest
me ; and enduedst my soul with much strength.
4 All the kings of the earth shall praise
thee, O Lord ; for they have heard the words
of thy mouth.
5 Yea, they shall sing in the ways of the
Lord, that great is the glory of the Lord.
6 For though the Lord be high, yet hath he
down their cheeks ; " By the waters of Babylon Ave
sat down, yea, AA'e wept, when we remembered Sion !"
-Bp. Horne.
(27.) The people of God beseech him to take their
cause in hand, and to avenge them on their adversaries,
particularly on the Edomites, who, though their breth
ren according to the flesh, being descended from Esau,
the brother of Jacob, yet in the day of Jerusalem's afflic
tion, when the Chaldeans came against it, were aiding
and encouraging those pagans to destroy it utterly.
Edom is charged with this unnatural behaviour, and
threatened for it, by God himself, in the prophecy of
Obadiah, ver. 10, &c. Bp. Horne.
(28.) The subject of these two verses is the same
with that of many chapters in Isaiah and Jeremiah,
namely, the vengeance of heaven executed upon Baby
lon by Cyrus, raised up to be king of the Medes and
Persians, united under him for that purpose. The
meaning of the words, "happy shall he be," is, He
shall go on and prosper, for the Lord of hosts shall go
with him, and fight his battles against the enemy and
orpressor of his people, empowering him to recom
pense upon the Chaldeans the AArorks of their hands,
and to reward them as they served Israel. Tho
slaughter of the very infants, mentioned in the last
verse, is expressly predicted by Isaiah, chap. xiii. 16.
"Their children also shall be dashed to pieces before
their eyes ; their houses shall be spoiled, and their wives
ravished." The destruction was to be universal, spar
ing neither sex nor age. Terrible, but just, are thy
judgments, 0 Lord ! Bp. Horne.
(29.) This Psalm containeth, 1 — 3, a resolution to
praise God for a deliverance vouchsafed ; 4, 5, a proph
ecy that the kings of the earth should glorify Jehovah
for his mercy, shewn, 6, in exalting the humble, and

THE PSALTER. Day. 29.
respect unto the lowly ; as for the proud, he be-
holdeth them afar off.
7 Though I,awalk in the midst of trouble,
yet shalt thou refresh me; thou shalt stretch
forth thy hand upon the furiousness of mine
enemies, and thy right hand shall save me.
8 The Lord shall make good his loving
kindness toward me; yea, thy mercy, OLord,
endureth for ever; despise not then the works
of thine own hands. (3 1 .)

The Twenty-ninth Day.
MORNING PRAYER.
Psalm 139. (32.) Domine, probasti.
O LORD, thou hast searched me out, and
known me ; thou knowest my down-sitting,
and mine up-rising; thou understandest my
thoughts long before. (33.)
2 Thou art about my path, and about my
bed ; and spiest out all my ways.
abasing the proud ; 7, 8, an act of faith and confidence
in God. Bp. Horne.
Having been first composed by David, it is said by
the Seventy to have been made use of by Haggai and
Zechariah at the rebuilding of the temple. Dr. Hammond.
(30.) In these verses we evidently hear the voice of
one whom God had delivered from a state of great afflic
tion and danger, and therefore determines to make the
due acknowledgments in publick ; to give thanks " be
fore the gods," that is,before "kings" and "rulers" in
the great congregation; to "worship in the temple,"
and there to set forth the " loving kindness" and
" truth" of Jehovah, in having accomplished the prom
ised salvation, and thereby "magnified" his holy
"name" and his faithful "word" oAer every, thing
that opposeth itself against it. The Christian Church
cannot find stronger and more emphatical terms,
in which to express her sense of the greatest of all
mercies, the redemption of the world by the resurrec
tion of Jesus frOm the dead, and his exaltation " above
every name that is named in heaven and earth."
Bp. Horne.
(31.) In troublous times, and days of affliction, we
must look back on that which God hath already done
for us, and from thence draw an argument, that he will
"perfect" that which remains, and not leave his work
unfinished : we must remember, that his mercies fail
not after a time, but "endure for ever" the same; and
when we call to mind that we are, "the work of his
own hands," how can we think he will "forsake us"
unless we utterly and finally forsake him ?
Bp. Horne.
(32.) It seems evident, from the latter part of this
noble and instructive Psalm, that the author penned it

Day 29. THE PSALTER
3 For lo, there is not a word in my tongue,
but thou, 0 Lord, knowest it altogether.
4 Thou hast fashioned me behind and before,
and laid thine hand upon me.
5 Such knowledge is too wonderful and ex
cellent for me ; I cannot attain unto it.
6 Whither shall I go then from thy spirit,

587

or whither shall I go then from thy presence
7 If I climb up into heaven, thou art there ;
if I go down to hell, thou art there also.
8 If I take the wings of the morning, and
remain in the uttermost parts of the sea ;
9 Even there also shall thy hand lead me,
and thy right hand shall hold me.
10 If I say, Perad venture the darkness
shall cover me ; then shall my night be turned
to day. 1 1 Yea, the darkness is no darkness with
thee, but the night is as clear as the day ; the
darkness and light to thee are both alike.
12 For my reins are thine ; thou hast cov
ered me in my mother's womb.
13 I will give thanks unto thee, for I am
fearfully and wonderfully made : marvellous
are thy works, and that my soul knoweth right
well.
at a time when he was persecuted and calumniated, as
an appeal to the all-seeing Judge between him and his
adversaries. He takes the opportunity of expatiating,
in the sublimest manner, 1 — 11, on the omnipresence
and omniscience of him, who 12 — 16, formeth man in
the womb by his power, and, 17, 18, preserveth him
through life by his providence. He then, 19, 20, ex
presseth his confidence that God, as knowing all things,
would deliver him from his enemies; 21, 22, he de-
claretb his zeal and fidelity in the service of his divine
Master, by whom, 23, 24, he petitioneth to be proved,
purified, and perfected in the way of holiness.
Bp. Horne.
The composition, for the purity and justness of reli
gious sentiment, and for the force and beauty of the im
ages, is certainly in the very first and best style.
Bp, Horsley.
(33.) The Psalmist employeth a beautiful variety of
expressions to denote his faith in the omnipresence and
omniscience of Jehovah, to whom, in the latter part of
the Psalm, he appealeth, as a proper judge between him,
and his implacable enemies. He describeth his God as
having that complete knowledge of him and his affairs,
which, among men, the most accurate " search" and
the strictest scrutiny could not obtain ; as being thor
oughly " acquainted with all his ways" or proceedings,
nay, with his very " thoughts," while yet existing on
ly in embryo, in his own mind ; as Avatchnig and observ
ing him at all seasons, during the jtctions of the day,

1 4 My bones are not hid from thee, though
I be made secretly, and fashioned beneath in
the earth.
15 Thine eyes did see my substance, yet
being imperfect ; and in thy book were all my
members written ;
16 Which day by day were fashioned,
when as yet there was none of them.
1 7 How dear are thy counsels unto me, O
God ; O how great (34.) is the sum of them !
1 8 If I tell them, they are more in number
than the sand ; when I wake up, I am present
with thee.
1 9 Wilt thou not slay the wicked, O God ?
Depart from me, ye blood-thirsty men.
20 For they speak unrighteously against
thee; and thine enemies take thy name in
vain. 21 Do not I hate them, O Lord, that hate
thee ? and am not I grieved with those that
rise up against thee ?
22 Yea, I hate them right sore ; even as
though they were mine enemies.
23 Try me, O God, (35.) and seek the
ground of my heart ; prove me, and examine
my thoughts.
and his repose at night ; and, in short, as having so
" beset" him on all sides, and " laid his hand upon
him," that he would not move without his knowledge
and consent. When we reflect that " all things are thus
naked and open to him Avith whom we have to do;"
that although he dwelleth in the highest heavens, he
surveyeth not only the outward acts, but the very
hearts and imaginations, of men upon earth : must we
not each of us cry out, " Such knowledge is too wonder
ful for me ; it is high, I cannot attain unto it ;" I can
not admire it enough, for I cannot conceive of it aright.
Bp. Horne.
(34.) From the wonders of God's forming hand, the
Psalmist proceeds to those of his all-directing provi
dence, which afford additional proofs ofthe divine om
niscience and omnipresence. The " thoughts" and
counsels of Jehovah concerning David, his appointment
to the throne, his troubles and his preservation in the
midst of them, AArere "precious" and delightful subjects
of meditation and praise, never to be exhausted of the
rich matter they contained. The mercies of heaven in
the redemption ofthe Church, by the sufferings and ex
altation of the true David, according to the divine de
cree concerning him ; how precious are they to believers!
How great is the sum, how far exceeding all human
arithmetick to number them ! Let them be to us the con
stant subjects of contemplation, admiration, and thanks
giving, day and night ; and let death, that last sleep,
find us engaged in an employment, which, when we
82

588

THE PSALTER

24 Look well if there be any way of wick
edness in me; and lead me in the way ever
lasting. Psalm 140. (36.) Eripe me, Domine.
DELIVER me, O Lord, from the evil man ;
and preserve me from the wicked man ;
2 Who imagine mischief in their hearts,
and stir up strife all the day long.
3 They have sharpened their tongues like
a serpent ; adder's poison is under their lips.
4 Keep me, O Lord, from the hands of the
ungodly ; preserve me from the wicked men,
who are purposed to overthrow my goings.
5 The proud have laid a snare for me, and
spread a net abroad with cords ; yea, and set
traps in my way. (37.)
6 I said unto the Lord, Thou art my God,
hear the voice of my prayers, O Lord,
7 O Lord God, thou strength of my health ;
thou hast covered my head in the day of battle.
8 Let not the ungodly have his desire, O
Lord; let not his mischievous imagination
prosper, lest they be too proud.
9 Let the mischief of their own lips fall
upon the head (38.) of them that compass me
about. awake and arise from the grave, we shall resume, and
prosecute to eternity in the presence of God. Bp. Horne.
(35.) In the first verse of the Psalm, David declared,
that Jehovah had " searched him out, and known him;"
he concludes with a petition, that his proceedings, and
even his thoughts, might be still scrutinized by his Ma
ker, in order to their perfect purification from any evil
which might be in them, or adhere to them. Should
the hottest furnace of adversity be found necessary to
purge the dross from the silver, he refuseth not to be
dissolved in it, and new-formed, so that he might only
become a vessel of honour, fitted for thc Master's use
here below, and vouchsafed a place afterwards in his
temple above. " See if there be any wicked Avay in me,
and lead me in the way everlasting !" Bp. Horne.
(36.) This Psalm containeth, 1 — 8, a prayer for de
liverance from persecutors and calumniators, their vio
lence and their wiles; 9 — 11, a prophecy of their final
destruction, and, 12, 1 3, the salvation of the afflicted
righteous. It was composed by David in his troubles,
and is applicable to Christ and to the Church, respect
ively, in theirs. Bp. Horne.
(37.) David here describeth the subtilty and industry
employed by his enemies to effect his destruction, by
lying in wait for him, as a skilful fowler doth for his
game, so that they thought it impossible he should es
cape their hands. Such aa_s the conduct of the Jews,

Day 29.
1 0 Let hot burning coals fall upon them ;
let them be cast into the fire, and into the pit,
that they never rise up again.
1 1 A man full of words shall not prosper
upon the earth : evil shall hunt the wicked
person, to overthrow him,
12 Sure I am that the Lord will avenge the
poor, and maintain the cause of the helpless.
1 3 The righteous also shall give thanks un
to thy name ; and the just shall continue in
thy sight.Psalm 141. (39.) Domine, clamavi.
LORD, I call upon thee ; haste thee unto
me, and consider my voice, when I cry unto
thee. 2 Let my prayer be set forth in thy sight as
the incense ; and let the lifting up of my hands
be an evening sacrifice.
3 Set a watch, O Lord, before my mouth,
and keep the door of my lips.
4 O Let not mine heart be inclined to any
evil thing ; let me not be occupied in ungodly
Works with the men that work wickedness,
lest I eat of such things as please them.
5 Let the righteous rather smite me friend
ly, (40.) and reprove me.
with regard to the Son of David. And, 0 how refin
ed the policy, how unwearied the application, of our
spiritual adversaries ! Bp. Horne.
(38.) The prophet, in these three verses, predicteth
those just judgments which heaven will inflict on the
slanderers and persecutors of the righteous. Their lips",
which uttered mischief against others, shall be the means
of covering themselves with confusion, when out of their
own mouths they shall be judged. Those tongues, which
have contributed to set the world on fire, shall be tor
mented with hot burning coals of eternal vengeance :
and they, Avho with so much eagerness and diligence,
have prepared pits for the destruction of their brethren,
shall be cast jnto a deep and a bottomless pit, out of
which they will not rise up again any more for ever.
Evil speakers and false accusers sliall gain no lasting
establishment, but punishment shall hunt sin through
all its doubles, and seize it at last as its legal prey.
Let these great truths be firmly rooted in our hearts,
and they will keep us steady in the worst of times.
Bp. Horne.
(39.) David seems to have composed this Psalm just
before his flight to Achish king of Gath ; when he had
a second time spared Saul's life, but could trust him
no longer. See 1 Sam. xxvi, and xxvii. l, 2. He
prayeth earnestly for help, and entreateth to be heard,
as when able to attend the service of the tabernacle ;
3  8, he beseeches God that he would assist him in his

Day 29.

THE PSALTER.

589

6 But let not their precious balms break
my head ; yea, I will pray yet against their
wickedness. 7 Let their judges be overthrown in the
stony places, that they may hear my words ;
for they are sweet.
8 Our bones lie scattered before the pit,
like as when one breaketh and heweth wood
upon the earth. (41.)
9 But mine eyes look unto thee, O Lord
God ; in thee is my trust ; O cast not out my
soul. 1 0 Keep me from the snare that they have
laid for me, and from the traps of the wicked
doers. 1 1 Let the ungodly fall into their own nets
together ; (42.) and let me ever escape them.
EVENING PRAYER.
Psalm 142. (43.) Voce mea ad Dominum.
I CRIED unto the Lord with my voice ;
yea, even unto the Lord did I make my sup
plication.
distress, and enable him to bear with patience the per
secutions of his enemies, and the reproofs of his friends ;
9, 10, he professeth his faith in Jehovah, and redoubleth
his prayer to him ; 11, he predicteth the destruction of
his enemies, and his own deliverance. Bp. Horne, Travell.
(40.) Instead of following the example of my wicked
enemies, let me rather enjoy the conversation of good
men and true friends, who will rebuke me for any mis
carriages and failures they may observe in me. For
these fraternal corrections shall not break my head,
but shall be like a precious unguent poured upon it,
which will rather heal a wound that was there before :
and, as for the wicked designs of my adversaries, all
the opposition, which I shall make against them, shall
be my prayers. Br. Nicliolls.
The sense seems to be, that certain great men, whose
course of life the Psalmist reproves, when they find
themselves involved in the evil consequences of their
own folly, will then listen to liis advice, and be sensi
ble of the propriety of it. Bp. Hoi-sley.
(41.) This probably alludes to the bloody massacre
of Ahimelech and the priests that were in Nob, who to
the number of eighty-five persons, all of a sacred char
acter, and all innocent, Were inhumanly slaughtered
together by Doeg the Edomite. Such havock as this
might well be compared to the cutting and cleaving of
wood, like the fragments of which the bones of the suf
ferers lay scattered here and there upon the ground, as
many of the bodies might be devoured, before pits Avere
prepared, near the field of slaughter, for their inter
ment. Bp. Horne.

2 I poured out my complaints before him,
and showed him of my trouble.
3 When my spirit was in heaviness, (44.)
thou knowest my path ; in the way wherein I
walked, have they privily laid a snare for me.
4 I looked also upon my right hand, (45.)
and saw there was no man that would know
me. 5 I had no place to flee unto, and no man
cared for my soul.
6 I cried unto thee, O Lord, and said, Thou
art my hope, and my portion in the land of
the living.
7 Consider my complaint ; for I am brought
very low.
8 O deliver me from my persecutors, for
they are too strong for me.
9 Bring my soul out of prison, that I may
give thanks unto thy name ; which thing if
thou wilt grant me, then shall the righteous
resort unto my company."
Psalm 143. (46.) Domine, exaudi.
HEAR my prayer, O Lord, and consider
(42.) From the sequel of the history we find that the
hope and assurance here expressed by the Psalmist Avere
not vain. He escaped all the snares that were laid for
him on every side ; he lived to see the death of Saul,
who fell in a battle with the Philistines, and those
Philistines subdued by himself and his subjects. So
will the devices of all our enemies be in the end turned
against themselves : they shall fall and.perish, but we
shall triumph, with our Redeemer, to eternity.
Bp. Horne.
(43.) The title of this Psalm informs us, that it was
a prayer of David, when he was in the cave, that is,
most probably, the cave of Adullam, whither he fled
when in danger both from Saul and from the Philistines.
1 Sam. xxii. 1. It containeth, 1, 2, a supplication ;
3 — 6, an act of confidence in God at that season of
danger and destitution ; 7, 8, a tender complaint of
his sufferings ; and, 9, a petition for deliverance. Bp. Horne.
(44.) The meaning is, Though my thoughts are so
broken and confused, that I am not able to counsel and
direct myself in these straits, yet thou knowest the path
wherein I walk, thou art with me, and wilt preserve
me from those who watch all my steps, and lie in am
bush for me. Such should be at all times the confidence
of believers in the wisdom, the power, and the good
ness of God, even when human prudence has done its
utmost, and is at its wit's end. Bp. Horne.
(45.) The advocate used to stand at the right hand
of his client : and to this the phrase seems to refer.
Dr. Hammond.
(46.) This is the seventh and the last of the peniten-

590

my desire ; hearken unto me for thy truth and
righteousness' sake. b:
2 And enter not into judgment with thy
servant ; for in thy sight shall no man living
be justified.
3 For the enemy hath persecuted my soul ;
he hath smitten my life down to t^ ground ;
he hath laid me in the darkness, as the men
that have been long dead.
4 Therefore is my spirit vexed within me,
and my heart within me is desolate.
5 Yet do I remember the time past : (47.) I
muse upon all thy works ; yea, I exercise my
self in the works of thy hands.
6 I stretch forth my hands unto thee.; my
soul gaspeth unto thee as a thirsty land.
7 Hear me, O Lord, and that soon ; for my
spirit waxeth faint : hide not thy face from
me, lest I be like unto them that go down in
to the pit.
8 O let me hear thy loving-kindness betimes
in the morning ; for in thee is my trust : show
thou me the way that I should walk in ; for I
lift up my soul unto thee.
9 Deliver me, O Lord, from mine enemies ;
for I flee unto thee to hide me.
1 0 Teach me to do the thing that pleaseth
tial Psalms ; and as we are not informed of any par
ticular temporal calamities, Avhich gave occasion to its
being composed, Ave shall explain it according to the
general use novv made of it in the Church, for which,
indeed, it seems to have been originally and entirely
designed. After the example of David, the penitent,
1, maketh his prayer to God for pardon ; 2, acknow
ledged the impossibility of any man being saved but by
grace ; 3, 4, deploreth tlie lamentable effects of sin ;
5, comforteth himself with a retrospect of God's mer
cies of old ; and, 6 — 12, prayeth, in a variety of ex
pressions, for remission of sin, sanctification, and re
demption. Bp. Horne.
(47.) When sin has thus laid us low, and, as it were,
slain and entombed us, w'e begin to revive and to arise
from the dead, through hope of forgiveness and restora
tion to the divine favour, by "remembering the days
of old, and meditating on all the works" of love and
mercy, which Jehovah then wrought towards those
Avho were sinners like ourselves. While we " muse"
on such instances of his goodness, the reflection is ob
vious, Is he not still the same gracious God ? Will he
not do as much for us upon our repentance, as he hath
formerly done for others, upon theirs ? " Let us arise,
and go to our Father !" Bp. Horne.
(48.) The verbs in these two last verses, as Dr. Ham
mond hath noted, should be rendered in the future ;
" Thou shalt quicken," &c. ; and then the Psalm will

THE PSALTER. Day 30.
thee ; for thou art my God : let thy loving

Spirit lead me forth into the land of righteous
ness. 11 Quicken me, O Lord, (48.) for thy
name's sake ; and for thy righteousness' sake
bring my soul out of trouble.
1 2 And of thy goodness slay mine enemies,
and destroy all them that vex my soul ; for I
am thy servant.

The Thirtieth Day.
MORNING PRAYER.
Psalm 144. (49.) Benedictus Dominus.
BLESSED be the Lord, my strength, who
teacheth my hands to war, and my fingers to
fight. 2 My hope and my fortress, my castle and
deliverer, my defender, ih whom I trust; who
subdueth my people that is under me.
3 Lord, what is man^ that thou hast such re
spect unto him ? or the son of man, that thou
so regardest him ?
4 Man is like a thing of naught ; his time
passeth away like a shadow.
end, as usual, with an act of faith and assurance, that
all those mercies which have been asked shall be ob
tained ; that God, for the sake of his "name," and his
" righteousness," of his glory, and his faithfulness in
the performance of his promises, will not fail to be fa
vourable and gracious to his servants, " quickening"
them, even when dead in trespasses and sins, and bring
ing them, by degrees, " out of all their troubles ;" go
ing forth with them to the battle against their spiritual
" enemies," and enabling them to vanquish the authors
of their "affliction" and misery, to mortify the flesh,
and to overcome the world ; that so they may triumph
with their Redeemer, in the day when he shall likewise
quicken their mortal bodies, and put all enemies under
their feet. Bp. Horne.
(49.) It appears from verse 2, and Averse 10, of this
Psalm, that it Avas composed after David's accession
to the throne. And it is evident, from verse 5, &c,
that he had more enemies still to conquer, such as the
Philistines, &c. He, therefore, 1, 2, blesseth Jehovah;
and, 3, 4, expresseth his astonishment at the divine
goodness shewn to such a creature as man ; 5 — 8, he
beseecheth God to perfect his work, and subdue the
remaining adv ersaries by the might of his power. 9,
10. He breaks forth again into _ strain of thanksgiv
ing, and, 11—15, again returns to his prayers for the
complete redemption, and the prosperity of Israel.
Bp. Home.

Day 30.

THE PSALTER.

591

5 Bow thy heavens, 0 Lord, (50.) and come
down ; touch the mountains, and they shall
smoke. 6 Cast forth thy lightning, and tear them ;
shoot out thine arrows, and consume them.
7 Send down thine hand from above ; de
liver me, and take me out of the great waters,
from the hand of strange children ;
8 Whose mouth talketh of vanity, and their
right hand is a right hand of wickedness.
9 I will sing a new song unto thee, O God ;
and sing praises unto thee upon a ten-stringed
lute. 10 Thou hast given victory unto kings, and
hast delivered David, thy servant, from the
peril of the sword.
1 1 Save me, and deliver me from the hand
of strange children, whose mouth talketh of
vanity, and their right hand is a right hand of
iniquity ; (51.)
1 2 That our sons may grow up as the young
plants, and that our daughters may be as the
polished corners of the temple ;
13 That our garners may be full and plen
teous with all manner of store ; that our sheep
may bring forth thousands, and ten thousands
in our streets;
14 That our oxen may be strong to labour ;
that there be no decay, no leading into captiv
ity, and no complaining in our streets.
1 5 Happy are the people that are in such a
(50.) David, having celebrated his victories over
some of his enemies, and extolled the mercy and good
ness of God, to whom he ascribeth the achievement of
them, now proceedeth to request a farther manifesta
tion of the omnipotent arm in his favour, against other
hostile forces, which still threatened his country, upon
his accession to the throne ; such as the Philistines,
Moabites, Ammonites, &c. See 2 Sam. v. and viii.
These are called, metaphorically, " great waters,"
threatening to overwhelm and destroy every thing ;
and, in plainer terms, " strange children," or aliens
from the covenant of Jehovah, and the commonwealth
of Israel ; " children who speak lies, and work wicked
ness." Jehovah, the God of Israel, is therefore en
treated once more to appear in the cause of his anoint
ed ; to go forth, as of old, to the battle against the ene
mies of his people, with all the tokens of displeasure
and vengeance, dismaying and putting to flight these
" armies of aliens." Bp. Horne.
(51.) After thanksgiving in the two preceding vers
es for mercies already vouchsafed to the son of Jesse,
prayer is here again made for the continuance of God's
favour, and a complete victory over every enemy ; the

case ; yea, blessed are the people who have
the Lord for their God.
Psalm 1 45. (52.) Exaltabo te, Deus.
I WILL magnify thee, O God, my King ;
and I will praise thy name for ever and ever.
2 Every day will I give thanks unto thee,
and praise thy name for ever and ever.
3 Great is the Lord, and marvellous, wor
thy to be praised ; there is no end of his great
ness. 4 One generation shall praise thy works
unto another, and declare thy power.
5 As for me, I will be talking of thy wor
ship, thy glory, thy praise, and wondrous
works ;
6 So that men shall speak of the might of
thy marvellous acts ; and I will also tell of
thy greatness.
7 The memorial of thine abundant kind
ness shall be showed ; and men shall sing of
thy righteousness.
8 The Lord is gracious and merciful ; long-
suffering, and of great goodness.
9 The Lord is loving unto every man, and
his mercy is over all his works.
1 0 All thy works praise thee, O Lord ; and
thy saints give thanks unto thee. (53.)
1 1 They show the glory of thy kingdom,
and talk of thy power ;
12 That thy power, thy glory, and might-
happy consequences of Avhich, in the establishment of Is
rael, and the prosperity of Jerusalem, are particularly
described. Bp. Horne.
(52.) Hitherto, in this divine book, we have been
presented with chequered scenes of danger and deliver
ance, distress and mercy. The voice of complaint
hath sometimes been succeeded by that of thanksgiving ;
and praise, at other times, hath terminated in prayer.
But now, as if the days of mourning in Sion were end
ed, we hear no more of Messiah, as a man of sorroAvs ;
or of the Church, despised and afflicted, after the same
example in the world. Henceforth we seem not to be
upon earth, but in heaven, mingling with celestial spir
its around the throne, and singing, as in the folloAving
Psalm, 1, 2, the praises of our God and King; extol
ling, 3, his greatness, 4, his might, 5, his glory, 6, 7,
his justice, 8, 9, his mercy ; 10 — 13, the majesty of his
kingdom, and, 14 — 21, all his adorable perfections, and
wondrous works. Bishop Patrick mentions a saying
of the ancient Hebrews, that " He could not fail to be
a child ofthe world to come, who would say this Psalm
three times every day." Bp. Horne.
The general subject of the Psalm makes it suitable to

592

THE PSALTER.

iness of thy kingdom, might be known unto

Day 30.

men.

13 Thy kingdom is an everlasting kingdom,
and thy dominion endureth throughout all
ages. 1 4 The Lord upholdeth all such as fall, and
lifteth up all those that are down. (54.)
1 5 The eyes of all wait upon thee, O Lord ;
and thou (55.) givest them their meat in due
season. 16 Thou openest thine hand, and fillest
all things living with plenteousness.
17 The Lord is righteous in all his ways,
and holy in all his works.
18 The Lord is nigh unto all them that call
upon him ; yea, all such as call upon him faith
fully. 1 9 He will fulfil the desire of them that
fear him ; he also will hear their cry, and will
help them.
20 The Lord preserveth all them that love
him; but scattereth abroad all the ungodly.
21 My mouth shall speak the praise of the
Lord ; and let all flesh give thanks unto his
holy name for ever and ever. (56.)

Psalm 146. (57.)

Lauda, anima mea.

PRAISE the Lord, O my soul : while I
live, will I praise the Lord ; yea, as long as I
have any being, I will sing praises unto God.
the service of Whitsunday, when we celebrate that
great blessing, the descent of the Spirit. Travell.
(53.) As "all the works" of God, in their several
ways, make a due return for the mercy vouchsafed unto
them, and set forth his glory ; so more especially
ought this to be done by man, who is the principal par
ty concerned in the fall and redemption. The "saints"
are the subjects of Messiah's kingdom ; and of that
kingdom it is their duty to publish to the world thc
blessings and glories, to the end that, when these are
made known, the nations may be thereby induced to
submit their hearts to so gracious a sceptre, and the
dominion of Christ may become as universal in its ex
tent, as it is everlasting in its duration. Bp. Horne.
(54.) After having proclaimed the glory and eterni
ty ofthe kingdom, the prophet draws a character ofthe
King, who, in the execution of his regal and pastoral
office, is ever mindful of the necessities of his subjects.
Bp. Horne.
(55.) What a just and beautiful picture is here pre
sented to view ! We see the whole animal world assem
bled before us, with their eyes fixed on the great King
and Father of all things, like those of a flock on their

2 O put not your trust in princes, nor in
any child of man ; for there is no help in them.
3 For when the breath of man goeth forth,
he shall turn again to his earth, and then all
his thoughts perish.
4 Blessed is he that hath the God of Jacob
for his help ; and whose hope is in the Lord
his God ;
5 Who made heaven and earth, the sea and
all that therein is ; who keepeth his promise
for ever ;
6 Who helpeth them to right that suffer
wrong ; who feedeth the hungry.
7 The Lord looseth men out of prison;
the Lord giveth sight to the blind.
8 The Lord helpeth them that are fallen ;
the Lord careth for the righteous.
9 The Lord careth for the stranger; he
defendeth the fatherless and widow : as for
the way of the ungodly, he turneth it upside
down. 10 The Lord thy God, O Sion, shall be
King for evermore, and throughout all gener
ations. EVENING PRAYER.
Psalm 147. (58.) Laudate Dominum.
O PRAISE the Lord; for it is a good thing
to sing praises unto our God ; yea, a joyful and
pleasant thing it is to be thankful.
shepherd, when he enters the field, in time of dearth,
with provender for them. From the same divine per
son, as the Saviour of men, as the King, Father, and
Pastor of the Church, do believers, with an earnest ex
pectation, wait for the food of eternal life. And neither
one nor the other look and wait in vain. To both he
giveth their meat in due season : " he openeth his hand,
and satisfieth the desire of every living thing."
Bp. Horne.
(56.) The Psalmist, having now given the reasons
Avhy he had resolved to " extol his God and King, and
to bless his name for ever and ever," concludes with
repeating his resolution, and exhorts all the world to
follow his example, in time and eternity.
Bp. Horne.
(57.) In this Psalm the Church is taught, 1, to pro
long the praises of Jehovah, as her God and King ;
2 — 5, to beware of trusting in the powers of the world,
and to rely on the world's Creator and Redeemer, whose
miracles of loAre and mercy, wrought for the children
of men, 6 — 9, are enumerated, and the eternity of whose
kingdom, 10, is proclaimed. Bp. Horne.
The Psalm was probably composed by David. The

Day 30.

THE PSALTER.

593

2 The Lord doth build up Jerusalem, and
gather together the outcasts of Israel. (59.)
3 He healeth those that are broken in heart,
and giveth medicine to heal their sickness.
4 He telleth the number of the stars, and
calleth them all by their names.
5 Great is our Lord, and great is his power ;
yea, and his wisdom is infinite.
6 The Lord setteth up the meek, and bring
eth the ungodly down to the ground.
7 O sing unto the Lord with thanksgiving ;
sing praises upon the harp unto our God ;
8 Who covereth the heaven with clouds,
and prepareth rain for the earth ; and maketh
the grass to grow upon the mountains, and herb
for the use of men.
9 Who giveth fodder unto the Cattle, and
feedeth the young ravens that call upon him.
10 He hath no pleasure in the strength of
an horse; (60.) neither delighteth he in any
man's legs.
1 1 But the Lord's delight is in them that
fear him, and put their trust in his mercy.
1 2 Praise the Lord, O Jerusalem ; praise thy
God, O Sion ;
seventh verse was most exactly and literally fulfilled in
our Lord Christ, when he came to give salvation to us.
Bp. Patrick.
The Psalm from this verse to the end hath a most
visible remarkable, aspect unto the Messiah, the eter
nal Son of God, in his incarnation; as is acknowledged
by the Jews themselves. Dr. Hammond.
(58.) It hath been conjectured from ver. 2, that this
Psalm was written to celebrate the return of Israel
from Babylon, when Jerusalem and the temple were re
built. 1 — 3, The people of God are exhorted to praise
him for the mercies vouchsafed to them ; 4 — 6, for his
wisdom, poAver, and goodness ; 7 — 9, for his providen
tial care, and, 10, 11, the wonderful salvation wrought
by his arm; 12 — 14, for the security, increase, and
prosperity of the Church ; 1 5 — 18, for the happy change
of her condition, like that produced in nature, when
spring succeeds to winter; 19, 20, and for the glori
ous privilege of the divine word, revealed and eom^
mitted to her. Bp. Horne.
(59.) If this Psalm were written on occasion ofthe
return from Babylon, and the rebuilding of the earth
ly city, the ideas are to be transferred, as in other
Psalms of the same kind, to a more important restora
tion from a much worse captivity, and to the building
up of the Church under the Gospel, when Christ " gath
ered together in one the children of God that were scat
tered abroad ;" (John xi. 52.) that is, in the words of
our Psalm, he " gathered together the outcasts of Is
rael !" So shall he again at the resurrection " gather

13 For he hath majie fast the bars of thy
gates, and hath blessed thy children within
thee. 14 He maketh peace in thy borders, and
filleth thee with flour of wheat.
15 He sendeth forth his commandment up
on earth, and his word runneth very swiftly.
1 6 He giveth snow like wool, and scatter-
eth the hoar frost like ashes.
17 He casteth forth his ice like morsels;
wdio is able to abide his frost ?
1 8 He sendeth out his word, and melteth
them ; he bloweth with his wind, and the wa
ters flow.
1 9 He showeth his word unto Jacob, his
statutes and ordinances unto Israel.
20 He hath not dealt so with any nation ;
neither have the heathen knowledge of his
laws. (61.)
Psalm 1 48. (62.) Laudate Dominum.
O PRAISE the Lord of heaven ; (63.)
praise him in the height.
2 Praise him, all ye angels of his ; praise
him, all his hosts.
together his elect from the four winds," (Matt. xxiv.
31.) and "buildup a Jerusalem," in which they shall
serve and praise him for ever. Bp. Horne.
(60.) If, therefore, the inference deduced above be a
just one, namely, that God, who takes care of the wild
beasts, and the birds of the air, will support and
defend his Church ; then, however weak she may be,
and however strong her adversaries may be, yet she
may rest secure, as having him on her side, to whom
it is equal, to save by many, or by few ; who giveth
not the victory to the pomp and pride of carnal strength,
to thousands or ten thousands, but to " those who fear
him, and hope in his mercy." The history of Israel
is one continual exemplification of this truth ; and in
our spiritual warfare, "this is the victory which over
cometh the world, even our faith." 1 John v. 4.
Bp. Horne.
(61.) That "word," the effects of which upon the
spiritual system are similar to those experienced by na
ture in the vernal season, that " word was shewed un
to Jacob," and became the property of " Israel," Avhile
Israel continued to be the Church of God. It hath
since been made over, with all its types realized and
its prophecies accomplished in Jesus, to the Church
Christian ; it is that peculiar blessing, which distin
guishes her from the rest of the world, and for Avhich
her children are bound, at all times, to "praise the
Lord," 0 Bp. Horne.
(6g.) All the creatures in the invisible and. visible
world are called upon by the Psalmist to unite in a

594 THE PSALTER
3 Praise him, sun |ind moon ; praise him,
all ye stars and light.
4 Praise him all ye heavens, and ye waters
that are above the heavens.
5 Let them praise the name of the Lord ;
for he spake the word, and they were made ;
he commanded, and they were created.
6 He hath made them fast for ever and
ever ; he hath given them a law, which shall
not be broken.
7 Praise the Lord upon earth, ye dragons,
and all deeps ;
8 Fire and hail, snow and vapours, wind and
storm, fulfilling his word ;
9 Mountains and all hills ; fruitful trees
and all cedars ;
10 Beasts and all cattle ; worms and
feathered fowls ;
11 Kings of the earth (64.) and all people ;
princes and all judges of the world ;
12 Young men and maidens, old men and
children, praise the name of the Lord ; for
his name only is excellent, and his praise above
heaven and earth.

grand chorus of praise and thanksgiving. The vari
ous parts are to be performed by, 1, 2, the angelick
hosts ; 3 — 6, the material heavens, and the luminaries
placed in them ; 7, the ocean, Avith its inhabitants ; 8,
the meteors of the air ; 9, 10, the earth, as divided into
hills and valleys, Avith the vegetables that grow out of
it, and the animals that move upon, or about it ; 11,
12, the human race of every degree, of each sex, and
of every age; 13, more especially the Israel, or Church
of God. Bp. Horne.
(63.) When St. John saw in a vision the King of glory
seated on his throne, he tells us that he heard all the
angels which stood around the throne, with the elders,
and eArery creature in heaven, earth, aud sea, lifting
up their voices, and singing together a hymn of thanks
giving in honour of him. Such a choir we find here
summoned by the inspired Psalmist, and exhorted to
join and assist him in praising the same divine Person,
whom the elders, in the Revelation, declare "worthy
to receive glory, and honour, and power," because he
"created all things, and for his pleasure they are, and
Avere created." Rev. v. 13; iv. 11. From the heav
ens and those unutterable heights, where hosts of im
mortal spirits, admitted to a sight of their King, enjoy
unfading pleasures, the song is to begin. And when
the strain is thus set by the celestial part of the choir,
it is to be taken up, and echoed back, by the creatures
of this lower world, animate and inanimate, which have
all their several parts assigned them, in the great work
of glorifying their Creator. Bp. If orne.
(64.) After the whole creation hath been called upon
to praise Jehovah ; man, for whom the whole was

Day 30.
13 He shall exalt the horn of his people :
all his saints shall praise him ; even the child
ren of Israel, even the people that serveth
him. Psalm 149. (65.) Cantate Domino.
0 SING unto the Lord a new song ; (66.)
let the congregation of saints praise him.
2 Let Israel rejoice in him that made him,
and let the children of Sion be joyful in their
King. 3 Let them praise his name in the dance ;
let them sing praises unto him with tabret and
harp. 4 For the Lord hath pleasure in his people,
and helpeth the meek-hearted.
5 Let the saints be joyful with glory ; let
them rejoice in their beds.
6 Let the praises of God be in their mouth,
and a two-edged sword in their hands. (67.)
7 To be avenged of the heathen, and to re
buke the people ;
8 To bind their kings in chains, and their
nobles with links of iron.

made ; man, the last and most perfect work of God ;
man, that hath been since redeemed by the blood of the
Son incarnate, is exhorted to join and fill up the uni
versal chorus of heaven and earth, as being connected
Avith both worlds, that whicli now is, and that which
is to come. Bp. Horne.
(65.) The children of Sion are excited, 1 — 3, to re
joice, and sing the praises of their King, on account,
4, of the salvation wlpch he has already wrought for
them, and which will hereafter be completed in them,
Avhen, 5, they shall enter his rest, and, 6 — 9, triumph
with him over the persecuting powers of the world,
and all the opposers of Christ, on whom will- then be
executed the judgment written. Bp. Horne.
(66.) Christians are now the people, to whom belong
the names and characters of the " saints, Israel, and
children of Sion." They "sing" this holy "song,"
as the Psalmist hath enjoined them to do. They sing
it " new" in its evangelical sense, as new men, cele
brating new victories, new and greater mercies, a spir
itual salvation, an eternal redemption. They " re
joice," Avith hearts, voices, instruments, and every
other token of joy, " in him who hath made" or crea
ted them again, in righteousness and true holiness ;
they are "joyful in their King," Avho hath himself
overcome, and is now leading them on to final conquest
and triumph, to honour and immortality. Bp. Horne.
(67.) Let that sword of the Spirit, even that two-
edged sword, Avhich divideth the hearts and reins, the
word of truth, be in the mouths and hands of his holy
ones : which powerful word of his, in the mouths of his
faithful messengers, shall be able to confound and re-

Day 30.
9 That they may be avenged of them ; as
it is written, Such honour have all his saints.

Psalm 150. (68.) Laudate Dominum.
O PRAISE God in his holiness ; praise him
in the firmament of his power.
2 Praise him in his noble acts ; praise him
according to his excellent greatness.

THE PSALTER. 595
3 Praise him in the sound of the trumpet ;
praise him upon the lute and harp. (69.)
4 Praise him in the cymbals and dances ;
praise him upon the strings and pipe.
5 Praise him upon the well-tuned cymbals ;
praise him upon the loud cymbals.
6 Let every thing that hath breath, (70.)
praise the Lord.

strain the most furious tyrants of the earth, and bring
the great potentates of tlie world in humble subjection
to the Gospel of peace : and, upon their perverseness
and obstinate continuance in their sins, to denounce
against them those judgments, which are written in
the book of God. Behold then, what honour God hath
put upon his saints, to be so powerful agents both in
mercy and judgments. Bp. Hall.
(68.) The Psalmist exhorteth men to praise Jehovah,
1, for his holiness, and the firmament of his power, 2,
for the wonders of bis might, and for his excellent great
ness, 3 — 5, with all kinds of musick. 6, He conclud
eth his divine book of praises, by calling upon every
thing that hath breath, to employ that breath in declar
ing the glory of him who gave it. Bp. Horne.
(69.) It is impossible for us to distinguish and de
scribe the several sorts of musical instruments here
mentioned, as the Hebrews themselves acknowledge
their ignorance in this particular. Thus much is clear,
that the people of God are enjoined to use all the vari
ous kinds of them, in the performance of their divine
services. And why should they not be so used under
the Gospel ? We read of sacred musick before the
Law, in the instance of " Miriam, the prophetess, the
sister of Aaron," who, to celebrate the deliverance from
Pharaoh and the Egyptians, " took a timbrel in her
hand, and the women went out after her, with timbrels
and dances." Exod. xv. 20. The custom, therefore,
was not introduced by the Law, nor abolished with it.
Well-regulated musick, if ever it had the power of
calming the passions, if ever it enlivened and exalted
the affections of men in the worship of God, (purposes
for which it was formerly employed,) doubtless hath

still the same power, and can still afford the same aids
to devotion. When the beloved disciple was, in spirit,
admitted into the celestial choir, he not only heard
them " singing" hymns of praise, but he heard like
wise " the voice of harpers harping upon their harps."
Revelation, xiv. 2. And why that, which saints are
represented as doing in heaven, should not be done,
according to their skill and ability, by saints upon
earth ; or why instrumental musick should be abol
ished as a legal ceremony, and vocal musick, wliich
was as much so, should be retained, no good reason
can be assigned. Sacred musick, under proper regu
lations, removes the hindrances of our devotion, cures
the distraction of our thoughts, and banishes weariness
from our minds. It adds solemnity to the publick ser
vice, raises all the devout passions in the soul, and
causes our duty to become our delight. " Of the pleas
ures of heaven," says the eloquent and elegant Bishop
Atterbury, "nothing further is revealed to us, than
that they consist in the practice of holy musick, and
holy love ; the joint enjoyment of which, we are told,
is to be the happy lot of all pious souls, to endless
ages." Bp. Horne.
(70.) The breath of natural life, which God hath
breathed into our nostrils, and the breath of that new
and eternal life, which he hath given us through Christ
Jesus our Lord, should be returned in hallelujahs.
And then the Church, composed of many and different
members, all actuated, like the pipes of a well-tuned
organ, by the same spirit, and conspiring together in
perfect harmony, would become one great instrument
sounding forth the praises of God most high.
Bp. Horne.

THE END OF THE PSALTER.

83

ARTICLES OF RELIGION,

(M

As established by the Bishops, the Clergy, and Laity, of the Protestant Episcopal Church in
the United States of America, in Convention, on the twelfth Day of September, in the Year
of our Lord 1801.

(1.) We learn from the New Testament, that those
who first embraced the Gospel declared their faith in
Jesus, as the promised Messiah, in simple and general
terms, (Acts viii. 37 :) and there is no ground for sup
posing that the apostles required this declaration to be
made in any one particular form of words. No such
formulary is transmitted to us : and, had any ever ex
isted, it would probably have been cited or alluded to
in the New Testament, or in the early Apologies for
Christianity. Every bishop was authorized to pre
scribe a formulary for the use of his own Church : and
there are still extant in writers, who lived near to the
apostolick age, several abstracts of Christian faith,
wliich, though they agree in substance, vary in express
ion. But, when heresies gained ground, and destroy
ed uniformity of belief among Christians, it became
necessary to have a publick standard of faith : and to
this cause we are to attribute the origin of Creeds.
The design of these Creeds was to establish the genu
ine doctrines of the Gospel, in opposition to the errors
which then prevailed ; and to exclude from Commun
ion with the orthodox Church of Christ all who held
heretical opinions. New dissentions and controver
sies continually arose : and we have to lament, that in
process of time " the faith, which was once delivered
unto the saints," became corrupted in the highest de
gree ; and that those very councils, which were con
vened according to the practice of the apostolick age
for the purpose of declaring " the truth, as it is in Je
sus," gave their sanction and authority to the grossest
absurdities and most palpable errors. These corrup
tions, supported by secular power, and favoured by the
darkness and ignorance of the times, were almost uni
versally received through a succession of many ages,
till at last the glorious light of the Reformation dispel
led the clouds, which had so long obscured the Christ
ian world.
At that interesting period the several Churches,
which had separated themselves from the Roman com
munion, found it expedient to publish confessions of
their faith : and, in conformity to this practice, Ed
ward the Sixth, the first protestant King of England,
caused to be published by his royal authority forty-two
"Articles, agreed upon by the bishops and other learn
ed and good men, in the Convocation held at London
in the year 1552, to root out the discord of opinions,
and establish the agreement of true religion." These

Articles were repealed by Queen Mary, soon after her
accession to the throne. But Queen Elizabeth in the
beginning of her reign gave her royal assent to " Thir
ty-nine Articles, agreed upon by the archbishops and
bishops of both provinces, and the whole Clergy, in the
Convocation holden at London in the year 1562, for
avoiding diversities of opinion, and for the establishing
of consent touching true religion." These Articles
were revised, and some small alterations made in them,
in the year 1571; since which time they have con
tinued to be the criterion of the faith of the members
of the Church of England. The Articles of 1 562 were
drawn up in Latin only : but in 1571 they were sub
scribed by the members of the two Houses of Convoca
tion both in Latin and English ; and therefore the
Latin and English copies are to be considered as equal
ly authentick. The original manuscripts, subscribed
by the Houses of Convocation, were burnt in the fire
of London : but Dr. Bennet has collated the oldest
copies now extant, and it appears that there are no
variations of any importance.
It is generally believed that Cranmer and Ridley
were chiefly concerned in framing the forty-two Arti
cles, upon which our thirty-nine are founded. But Bp.
Burnet says, that "questions relating to them were
given about to many bishops and divines, who gave in
their several answers, which were collated and examin
ed very maturely : all sides had a free and fair hearing
before conclusions were made." Indeed, caution and
moderation are no less conspicuous in them, than a
thorough knowledge of the Scriptures, and of the early
opinions and practice of Christians.
Bp. Burnet, in his History of the Reformation, has
preserved the forty -two Articles published by King Ed
ward the Sixth, and has pointed out in what respects
they differ from the thirty-nine Articles which are now
in force.
These thirty-nine Articles are arranged with great
judgment and perspicuity, and may be considered un
der four general divisions : the first five contain the
Christian doctrines concerning the Father, the Son,
and the Holy Ghost ; in the sixth, seventh, and eighth,
the rule of faitli is established ; the ten next relate to
Christians, as individuals ; and the remaining twenty-
one relate to them, as they are members of a religious
society. But, as all confessions of faith have had a
reference to existing heresies, we shall here find, not

Art. I. Of Faith in the Holy Trinity.
THERE is but one living and true God,
everlasting, (2.) without body, parts, or pas-
only the positive doctrines of the Gospel asserted ; but
also the principal errors and corruptions of the Church
of Rome, and most of the extravagancies into which
certain protestant sects fell at the time of the Reforma
tion, rejected and condemned. Bp. Tomline.
(2.) This first Article asserts the being and attributes
of God, which are the foundation of all religion : and
it farther declares, that the Godhead consists of three
Persons ; which, though it appears to have made a part
of the original revelation to mankind, was so far for
gotten or obscured, that it may be considered as one of
the characteristick doctrines of the Gospel. Bp. Tomline.
(3.) The being of a God is manifest from the order of
causes, wliich leads us back to one which is the origin
al cause of all, which exists necessarily and of itself :
from the idea or notion of a God, whicli implies some
thing that necessarily exists, or must be of itself : from
the consent of all civilized nations, very feAv if any, hav
ing been so brutish as to deny it : from tbe creation of
the world, and the order and usefulness of its several
parts : from the force of conscience, which reproves us
when we do ill, and commends us when we do well :
from prophecies and miracles, which could not have
been, if there had not»heen a God.
That there is " but one God," appears from 1 Cor.
viii. 4, where St. Paul tells us, "That there is none
other God but one." The same likewise appears from
the very nature of God, Avho is a being of infinite per
fection : whereas, if there were two Gods, they might
possibly clash and disagree, which would be an evidence
of frailty, and therefore inconsistent with infinite per
fection. And farther ; one God there must be : but, as
one is sufficient, so, if there were more, neither this nor
that would be necessary.
The attributes of " living and true" are ascribed to
God. 1 Thess. i. 9 : " Ye turned to God from idols,
to serve the living and true God."
That he is " everlasting" is proved from the doxolo
gy of St. Paul, (1 Tim. i. 17 :) "Now unto the King
eternal, immortal, invisible, the only wise God, be hon
our and glory for ever and ever. Amen." And reason
tells us, that he must be eternal, inasmuch as he is the
first cause, which could not possibly be produced, either
from any other cause, or from nothing. Now that,
which is not produced by any other cause, exists of it
self : and that, which exists of itself, must always exist.
That God is " without body" appears from John iv.
24 : " God is a Spirit." I add, that a spiritual sub
stance excels a bodily one : and therefore, if God were
a bodily substance, angels and the souls of men would
excel him. Besides, all matter is of itself inactive, and
void of motion, unless it be moved by something else :
but every thing receives motion directly or indirectly
from God, who is the first mover of all things.
That God is " without parts," or, according to the
Latin Articles, " impartibilis," that is " incapable of
being divided into parts," follows from his being imma-

ARTICLES OF RELIGION. 597
sions; of infinite power, wisdom, and good
ness ; the Maker and Preserver of all things
both visible (3.) and invisible. And in unity
of this Godhead, there be three persons, of
terial and spiritual. If he were a material and bodily
substance, then, as he is infinite, he would fill all places
in such a manner, that there would be no room for any
other bodily substance.
That he is " without passions," or, according to the
Latin Articles, " impassibilis," that is, " incapable of
suffering," may be argued from Ps. cii. 26, 27. "They
shall perish, but thou shalt endure : yea, all of them
shall wax old as a garment : as a vesture shalt thoii
change them, and they shall be changed. But thou
art the same, and thy years shall have no end." For
the word " passion" in strictness of speech signifies suf
fering : and in this place it signifies God's reception of
some impulse stronger than himself, and which he can
not resist; as when a man is affected with joy, grief,
anger, &c. But inasmuch as all things are of so frail
a nature in comparison with God, no objects can have
force enough to influence him against his will.
The Scriptures indeed seem to attribute members to
God, such as eyes and hands ; as also passions, such as
love, anger, hatred, &c ; of all of which, since he is the
most simple essence, and is also immutable, and always
infinitely happy, he is utterly incapable : and therefore
those things are spoken by way of accommodation to the
weakness of men, and not as suitable to the perfections
of God.
God's " infinite power" is declared, (Matt. xix. 26,)
" With God all things are possible."
His "infinite wisdom" appears from Ps. cxlvii. 5.
" Great is our Lord and of great power : his under
standing is infinite :" and from the admirable order and
use of things : and finally, from the various effects of
divine Providence.
The " infinite goodness" of God may be proved from
Luke xA'iii. 19. "None is good save one, that is God;"
by which is meant absolutely and infinitely good. For
in a limited sense some men have been declared good : -
such as Joseph, the supposed father of our blessed Sa
viour; and the apostle Barnabas; and others. The
goodness of God appears likewise from the creation and
preservation of all things ; but, above all, from the re
demption ofthe world by our Lord Jesus Christ.
That God is "the Maker of all things, visible and in
visible," is asserted Col. i. 16. " For by him were all
things created that are in heaven and that are in earth,
visible and invisible ; whether they be thrones, or do
minions, principalities, or powers: all things were
created by him and for him." Moreover, that the world
is not eternal is manifest, from the arts, which in these
later ages of it have been invented ; from the countries,
which of late have been discovered, and which were till
then uncultivated ; and from all the histories of it, the
most ancient of which do not reach many ages back.
It was therefore made. But that it was made by chance,
considering the exact order, harmony, and beauty of it,
is absurd and impossible. It had therefore a Maker.
And who could that be but God ?
That God is also " the Preserver of all things," is as-

598

ARTICLES OF RELIGION.

one substance, power, and eternity ; (4.) the
Father, the Son, and the Holy Ghost.
Art. II. Of the Word, or Son of God, which
was made very Man. (5.)
THE Son, which is the Word of the Father,
begotten from everlasting of the Father, the
very and eternal God, of one substance with
sorted Col. i. 17 : " And he is before all things, and
by him all things consist." Besides, inasmuch as no
thing exists necessarily and of itself, but God ; it fol
lows that all things must and do depend on him.
Archdeacon- Welchman, Veneer.
(4.) Though, as we have proved before, there is
but one God, yet there are three Persons in the God
head, as appears from Matt, xxviii. 19; 2 Cor. xiii.
14 ; 1 John v. 7. And that these three Persons are of
one substance, power, and eternity, is evident, because
such attributes and divine honours are ascribed to them
in Scripture, as belong not, and cannot be ascribed, to
any other being besides God.
Archdeacon Welchman, Veneer.
(5.) The Son, or the second Person in the ever-bless
ed Trinity, is called the Word. John i. 1. " In the be
ginning was the Word, and the Word was with God,
and the Word was God." He was " begotten" indeed,
or else he would not be a Son : but " from everlasting,"
or else he would not be God : and when we say, that he
is " the very and eternal God, of one substance with the
Father," that is, of one and the same Godhead with the
Father, we mean that he is so strictly and properly
speaking, and not in a metaphorical or borrowed sense :
but, as the apostle says, " Christ who is over all, God
blessed for ever, Amen." Rom. ix 5. Thus much is
asserted in several places of Scripture : namely, Heb. i.
5, 6. 8. 10, 11 ; Rev. xxii. 13 ; Is. xliv. 6.
That " the Son of God took man's nature in the womb
of the blessed Virgin," appears from Luke i. 31 ; " And
behold, thou shalt conceive in thy womb, and bring
forth a Son, and shalt call his name Jesus ;" and from
Gal. iv. 4 ; "But when the fullness of time was come,
God sent forth his Son, made of a Avoman, made under
the law." For since it pleased God to promise, (Gen.
iii. 15,) that "the seed of the woman should bruise the
serpent's head ;" it was necessary that he should be
born of a virgin, that so he might not be the seed of man,
as all other men are.
As these " two natures," the divine and human, were
thus united, so were they not confounded : but, as the
Article asserts, " tAvo whole and perfect natures, the
Godhead and Manhood, were joined together in one
Person;" see Rev. i. 5, 6.17, 18: of whom many
things are spoken, which are proper to one of the na
tures only. Thus "God" is said to have shed "his
blood," (Acts xx. 28) : and the " man" Christ Jesus is
proposed as an object of "worship" to the " angels."
Hcb. i. 6. This manner of expression is called a com
munion of idioms. And the conjunction of the two na
tures is termed The Hypostatick Union.
Archdeacon Wexchman.
(6.) If the Son or Word is truly God, he must be from

the Father, (6.) took Man's nature (7.) in the
womb of the blessed Virgin, of her substance :
so that two whole and perfect Natures, that is
to say, the Godhead and Manhood, were join
ed together in one Person, (8.) never to be di
vided, whereof is one Christ, very God, and
very Man ; who truly suffered, (9.) was cru
cified, dead, and buried, to reconcile his Father
all eternity, and must also be of the same substance
with the Father, otherwise he could not be God : since
a God, of another substance or of another duration is
a contradiction. Bp. Burnet.
(7.) There cannot be clearer proof of any matter of
fact, than that our Saviour took upon him human na
ture, and was truly man. The prophecies, which fore-
tel the Messiah, do declare likewise that he was to be
man. It was predicted as early as the fall of mankind,
that " the seed ofthe woman should bruise the serpent's
head." Gen. iii. 15. And in another prediction ofthe
Messiah is foretold, that " a Virgin shall conceive and
bear a Son." Is. vii. 14. The angel, who notified his
conception to the blessed Virgin, said, "She should
conceive in her womb, and bring forth a Son." Luke
i. 31. He was subject to all the properties and acci
dents, to which human nature is liable : he "grew,!'
(Luke ii. 40 ;) and " increased in wisdom and stature,"
(ver. 52 ;) was " hungry," (Matt. iv. 2,) and " thirsty,"
(John xix. 28 ;) he " wept" over Jerusalem, (Luke xix.
41;) he "slept," (Mark iv. 38 ;) and " died." Matt.
xxvii. 50. Dr. Nicholls.
(8.) The design of the definition that was made by
the Church, concerning Christ's having " one person;"
was chiefly to distinguish the nature of the indwelling
of the Godhead in him, from all prophetical inspira
tions. The doctrine here asserted is plain in the Scrip
tures, that, though the human nature in Christ acted
still according to its proper character, and had a pe
culiar will ; yet there was such a constant presence,
indwelling, and actuation on it from the eternal Word,
as did constitute both human and divine nature "one
Person." As these are thus so intirety united, so they
are never to be separated. Christ is now exalted to
the highest degree of glory and honour : and the char
acters of "blessing, honour, and glory," are repre
sented in St. John's visions, as offered " to the Lamb
for ever and ever." Rev. v. 1 3. Bp. Burnet.
(9.) That the Messiah was to suffer was foretold in
a variety of passages in the Old Testament. " It was
written of the Son of man, that he must suffer many
things," (Markix. 12 :) and " the spirit of God, which
was in tlie prophets, testified beforehand the sufferings
of Christ." 1 Pet. i. 1 1 . He was to be a man of sor
rows, and acquainted Avith grief; oppressed and afflict
ed ; wounded and bruised ; brought to the slaughter,
and cut off out of the land of the living." Is. liii. The
suffering of Christ was also typified in the sacrifices of
the law, and particularly in the passover. Our Saviour
himself forewarned his disciples of his passion ; and
St. Paul preached to the ThessaJonians, that " the
Christ must needs have suffered." Acts xvii. 3. If
hunger and thirst, if revilings and contempt, if sor-

ARTICLES OF RELIGION.

599

to us, (10.) and to be a sacrifice, not only for
original guilt, (IL) but also for actual sins of
men. Art. III. Of the going down of Christ into
Hell. (12.)
AS Christ died for us, and was buried ; so
rows and agonies, if stripes and buffetings, if con
demnation and crucifixion, be sufferings ; Jesus suffer
ed : if the infirmities of our nature, if the Aveight of our
sins, if the malice of man, if the machinations of Satan,
if the hand of God, could make him suffer ; our Saviour
suffered : if the annals of times, if the writings of his
apostles, if the death of his martyrs, if the confession
of the Gentiles, if the scoffs of the Jews, be testimo
nies ; Jesus suffered : " and therefore those things,
which God before had shewed by the mouth of all his
prophets, that Christ should suffer, he hath fufilled."
Acts iii. 18. Bp. Tomline, Bp. Pearson.
(10.) Or, according to the Scripture's usual manner
of speaking, to reconcile us to his Father. Whether
this be expressed after the one way or the other, it
comes to the same thing. This is certain, that Christ
by his death has procured for us the divine favour.
For he, lest mankind, who upon account of their sins
were obnoxious to the divine justice, should Vutterly
perish, offered himself as an expiatory sacrifice to God :
whence he is said, to " give his life a ransom for many,"
(Matt. xx. 28 ; and 1 Tim. ii. 6,) it is said, that "he
gave himself a ransom for all." See also Eph. ii. 16,
17, 18. "That he might reconcile both," namely,
Jews and Gentiles, " unto God in one body by the
cross, having slain the enmity thereby : he came, and
preached peace to you which were afar off, and to them
that were nigh. For through him we have an access
by one Spirit unto the Father."
Archdeacon Weichman.
(11.) By " original guilt" is meant that guilt, which
was incurred by the disobedience of Adam, and trans
mitted to his posterity : and by " actual sins of men"
are meant those sins which individuals actually commit,
for " there is no man that sinneth not." 1 Kings
viii. 46. Bp. Tomline.
It should however be remembered here, that this re
conciliation, which is made by the death of Christ be
tween God and man, is not absolute and without con
ditions. He has established the covenant, and has per
formed all that was incumbent on him, as both the
priest and the sacrifice, to do and to suffer : and he
offers this to the world, that it may be closed with by
them on the terms, on which it is proposed : and* if
they do not accept of it upon these terms, and perform
what is injoined them, they can have no share in it.
* Bp. Burnet.
(12.) Though there is unquestionable authority for
the doctrine of this Article, Christ's descent into hell
or hades is not mentioned in the abstracts of Christian
faith which the early fathers have left : nor is it in any
of those numerous creeds which Avere composed by the
councils of the fourth century, except that which Avas
agreed to at Arimini in the year 359. In the begin-

also is it to be believed, that he went down
into hell.
ART. IV. Ofthe Resurrection of Christ. (13.)
CHRIST did truly rise again (14.) from
death, and took again his body, with flesh,
bones, and all things appertaining to the per
iling of the fifth century the Church at Aquileia used
the corresponding expression in Latin. v In the sixth
century flie Article was admitted into many creeds, and
it was confirmed by the fourth council of Toledo in 633.
It seems probable, that the doctrine was first introduced
into creeds for the purpose of declaring the actual sepa
ration of Christ's soul and body, in opposition to those
who asserted that the crucifixion produced only a trance
or deliquium, and that Christ did not really suffer
death. Bp. Tomline.
(13.) There are four branches of this Article : the
first is concerning the truth of Christ's resurrection ;
the second concerning the completeness of it ; the third
concerning his ascension and continuance in heaven ;
and the fourth is concerning his returning to judge all
men at the last day. These things are all so expressly
affirmed in the Bible, and that in so particular a man
ner, that, if the authority of that book be once proved,
little doubting will remain concerning them. Bp. Burnet.
(14.) We have the authority of St. Peter for affirm
ing, that the resurrection of Christ was foretold by the
royal Psalmist. See Acts ii. 29. And our Saviour him
self repeatedly foretold the same, (Matt. xvii. 23 ; xx.
18, &c. :) speaking of it to the Jews as a clear demon
stration which would be afforded of his divine mission.
John ii. 18 — 21. It is reasonable to expect, that the
evidence ofthe truth of this great event, the importance
of which was thus solemnly announced, should be pro-
portionably strong and unequivocal : and upon inquiry
we find that the resurrection of Christ is supported by
the clearest and most satisfactory proofs. The ascen
sion of Christ Was also foretold by David, (Ps. Ixviii.
18, compare Eph. iv. 8, 9 ;) and by our Saviour him
self. John xx. 17. His sitting at the right hand of
God is foretold in the Old Testament, as well as as
serted in the New. Psalm ex. 1 ; Matt. xxii. 42 — 44 ;
Heb. i. 13 ; Luke xxii. 69. Bp. Tomline.
When we say that " Christ did truly rise again from
death," we mean that he rose again with that very
body which was crucified and buried. The doctrine of
his resurrection in general appears from Matt, xxviii.
6 ; " He is not here, for he is risen, as he said : Come,
see the place where the Lord lay." And the reasoning
of our blessed Saviour with his disciples, (Luke xxiv.
39,) "Behold my hands and my feet, that it is I my
self; handle me, and see, for spirit hath not flesh and
bones, as ye see me have ;" proves that when our Lord
rose from the dead he " took again his body, with flesh
and bones." His rising with " all things belonging to
the perfection of human nature" appears from Acts x.
41, where St. Peter saith, that he and his fellow dis
ciples " did eat and drink with him after he rose from
the dead."

600

ARTICLES OF RELIGION.

fection of Man's nature, wherewith he ascend
ed into Heaven, and there sitteth, until he re
turn to judge all men at the last day.
Art. V. Of the Holy Ghost. (15.)
THE Holy Ghost, proceeding from the Fa
ther and the Son, is .of one Substance, Majes
ty, and Glory, with the Father and the Son,
very and eternal God.
Art. VI. Of the Sufficiency of tlie Holy
Scriptures for Salvation. (16.)
HOLY Scripture containeth all things ne-
As we belieAe that our blessed Lord rose from the
dead, as the Article asserts, so do we believe, that he
ascended in like manner into heaven : and by this we
mean, that he ascended into the highest heaven, and
sitteth at the right hand of God to make intercession
for us. " So then, after the Lord had spoken unto
them, he was received up into heaven, and sat at the
right hand of God," saith St. Mark, xvi. 19.
Our Lord's remaining in heaven till the day of judg
ment appears from Acts iii. 20, 21. "And he shall
send Jesus Christ, which before was preached unto
you ; whom the heavens must receive until the times
of restitution of all things, which God hath spoken by
the mouth of all his holy prophets, since the world be
gan." And from Acts x. 42, where St. Peter says,
" And he commanded us to preach unto the people, and
to testify, that it is he, which was ordained of God to
be thc Judge of quick and dead." The time, when this
is to be, is what this Article and all Christians call
" the last day :" for the years and days, which this
world is to endure, are fixed by God, though neither
men nor angels can tell, Avhen they shall receive their
period or end. When this time is past, our Lord shall
return from heaven to judge both the quick and the
dead, and shall render to every man according to his
works. Veneer.
(15.) In this Article there are two propositions :
first, that the Holy Ghost proceeds both from the Fa
ther and the Son ; secondly, that he is of one substance,
majesty, and glory with the Father and the Son, very
and eternal God. The first of these appears partly
from John xv. 26 ; " But when the Comforter is come,
whom I will send unto you from the Father, even the
Spirit of truth, which proceedeth from the Father, he
shall testify of me :" and partly from 1 Pet. i. 11;
" Searching what or what manner of time the Spirit of
Christ, wliich was in them, did signify, when it testi
fied beforehand the sufferings of Christ, and the glory
which should follow." The first of these texts proves
the first branch of the proposition ; the second makes
good the latter.
The second proposition is proved from Acts v. 3, 4 ;
" But Peter said, Ananias, why hath Satan filled thine
heart to lie unto the Holy Ghost ? Thou hast not lied
unto men, but unto God." Veneer.
(16.) We have seen that the five first Articles relate
to the foundation of all religion, the existence of a God,

cessary to Salvation : so that whatsoever is not
read therein, nor may be proved thereby, is
not to be required of any man, that it should
be believed as an Article of the Faith, or be
thought requisite or necessary to Salvation.
In the name of the Holy Scripture we do un
derstand those Canonical Books (17.) of the
Old and New Testament, of whose Authority
was never any doubt in the Church. (18.)
Tf Ofthe Names and Number ofthe Canoni
cal Books.
Genesis, Exodus, Leviticus, Numeri, Deu-
and to the characteristick doctrines of the Christian re
ligion, concerning the Father, the Son, and the Holy
Ghost. The next point to be settled is the rule of our
faith and practice : this is a subject, upon which there
is a material difference between the Church of Rome
and the Church of England ; and to that difference this
Article is directed.
The divine inspiration of the holy Scriptures, and
consequently their truth and obligation, are allowed
both by papists and by the members of our Church :
but the papists assert, that the books of the New Testa
ment do not contain the whole rule of a Christian's faith
and practice ; they believe that the apostles orally de
livered many doctrines and precepts of the highest im
portance to our eternal happiness, which are not con
tained in the New Testament ; and they further believe,
that these doctrines and precepts have been faithfully
transmitted to the present times, and there is an infalli
ble authority, vested by Christ in his Church, to judge
of their correctness, and to distinguish those which are
true from those which are false. On the contrary we
of the Church of England affirm, that the Scriptures
contain a complete rule of faith and practice ; and we
reject every doctrine and precept, as essential to salva
tion, or to be obeyed as divine, which is not supported
by their authority. Bp. Tomline.
(17.) By a canonical book of Scripture is meant a
book, which, being written by divine inspiration, is
to be received by us as a part of the canon, or rule, of
Christian faith and practice. Dr. Bennet.
The canon of the New Testament, as we now have
it, is fully proved from the quotations out of the books
of the New Testament, by the writers of the first and
second centuries, such as Clemens, Ignatius, Justin,
Irenseus, and others. Next to those authorities we ap
peal to the catalogues of the books of the New Testa
ment, that are given us in the third and fourth centu
ries, by Origin, a man of great industry, who had ex-_
amined the state of many Churches ; by St. Athanasius ;
by the council of LaodiceJ^and Carthage ; and after
these wehavea con.stantsuccession of testimonies, which
deliver these as the canon universally received. Add to
these things, first, that the books of the New Testa
ment were read in all their churches, and at all their as
semblies, so that this was a point in which it was not
easy for men to mistake. Secondly, that this was so
near the fountain, that the originals themselves of the

ARTICLES OF RELIGION.

601

teronomium, Joshne, Judges, Ruth, The First
Book of Samuel, The Second Book of Samuel,
The First Book of Kings, The Second Book
of Kings, The First Book of Chronicles, The
Second Book of Chronicles, The First Book of
Esdras, The Second Book of Esdras, (19.) The
Book of Hester, The Book of Job, The Psalms,
The Proverbs, Ecclesiastes or Preacher, Cantica
or Songs of Solomon, Four Prophets the greater,
Twelve Prophets the less.
And the other Books (as Hierome saith) the
Church doth read for example of life and in
struction of manners ; (20.) but yet doth it not
apply them to establish any doctrine ; (21 .) such
are these following :
apostles were no doubt so long preserved. Thirdly,
that both the Jews, as appears from Justin Martyr, and
the Gentiles, as appears by Celsus, knew that these
were the books, in which the faith of the Christians was
contained. Fourthly, that some question was made
touching some of them, because there was not that clear
or general knowledge concerning them, that there was
concerning the others : yet upon fuller enquiry all ac
quiesced in them. Thus the canon of the New Testa
ment is fixed upon clear and sure grounds.
Bp. Burnet.
(18.) Namely, in the catholick or universal Church.
For some particular Churches did for some time doubt
of a few of them : namely, the Epistle to the Hebrews ;
the Epistles of St. James and St. Jude ; the second and
third Epistles of St. John ; and the Revelation.
Archdeacon Welchman.
This part of the Article was manifestly penned in op
position to the Papists, particularly with respect to
their then late determination at the Council of Trent,
which received into the canon those books which we re
ject as apocryphal. Dr. Bennet.
(19.) In this enumeration of the books of the Old
Testament, the books of Ezra and Nehemiah are call
ed the first and second books of Esdras, Esdras being
the Septuagint translation of the Hebrew word Ezra.
Ezra and Nehemiah were formerly joined in one book ;
and, when they were separated, the book of Nehemiah,
being considered as a continuation of the book of Ezra,
was called by his name. Bp. Tomline.
In our old English Bibles Nehemiah goes under the
name ofthe second book of Esdras. Dr. Bennet.
(20.) St Jerome expressly saith, what is quoted from
him of the Church in his days. His Avords are these.
" As therefore the Church readeth indeed the books of
Judith, Tobit, and the Maccabees, butdoth not receive
them among the canonical Scriptures; so also she may
read these tAvo books," speaking of Ecclesiasticus and
the Book of Wisdom, both Avhich are apocryphal,
" for the edification of the people, not to confirm the
authority of the Church's doctrines." Pref. to the
Proverbs, &c. Dr. Bennet.

The Third Book of Esdras, The Fourth
Book of Esdras, The Book of Tobias, The
Book of Judith, The rest of the Book of
Hester, The Book of Wisdom, Jesus the Son
of Sirach, Baruch the Prophet, The Song of
the three Children, The Story of Susanna,
Of Bel and the Dragon, The Prayer of Ma-
nasses, The First Book of Maccabees, The Sec
ond Book of Maccabees.
All the Books of the New Testament, as
they are commonly received, we do receive
and account them Canonical.
Art. VII. Of the Old Testament. (22.)
THE Old Testament is not contrary to the
New ; (23.) for both in the Old and New Test-
The Avords in the Article are repeated by St. Jerome
in several of his prefaces. Bp. Burnet.
(21.) The chief reason, that presses us Christians to
acknowledge the Old Testament, is the testimony that
Christ and his apostles gave to those books, as they were
then received by the Jewish Church, to whom " were
committed the oracles of God." Now it is not so much
as pretended, that ever these books were received among
the Jews, or were so much as known to them. None of
the writers ofthe New Testament cite or mention them ;
neither Philo nor Josephus speaks of them. Josephus
on the contrary says, they had only twenty two books
that deserved belief; but that those, which were writ
ten after the time of Artaxerxes, were not of equal cred
it with the rest : and that in that period they had no
prophets at all. The Christian Church was for some
ages an utter stranger to those books. Bp. Burnet.
(22.) This Article was directed against the opinion
of certain persons, who thought that the Old Testament,
after the promulgation of the New, was no longer of
any use ; and also against the Anabaptists and other
enthusiasts, who, mistaking some expressions in thc
Epistles concerning justification by Christ without the
works of the lawT, maintained that Christians were un
der no obligation to obey the moral precepts of the Mo
saick dispensation. Bp. Tomline.
(23.) So far is the Old Testament from being contra
ry to the New, that they confirm one another, and con
vey authority to each other. " Think not that I am
come to destroy the law and the prophets," saith our
blessed Saviour ; " I am not come to destroy, but to
fulfil." Matt. v. 17, 18. It is said of St. Paul, (Acts
xviii. 28,) that "he mightily convinced the Jcavs, and
that publickly, shewing by the Scriptures that Jesus
was the Christ." And in John v. 39, our Saviour says
to the Jews, " Search the Scriptures : for in them ye
think ye have eternal life, and they are they which tes
tify of me." And again, (ver. 46,) " Had ye believed
Moses, ye would have beli6ved me : for he wrrote of
me." As there is such an agreement betAveen the Old and
New- Testament, so likewise do they both aim at the

602

ARTICLES OF RELIGION.

ament everlasting life is offered to mankind
by Christ, who is the only Mediator (24.) be
tween God and Man, being both God and Man.
Wherefore they are not to be heard, which
feign, (25.) that the Old Fathers did look
only for transitory Promises. Although the
Law given from God by Moses, (26.) as touch
ing Ceremonies and Rites, do not bind Christ
ian men, nor the Civil Precepts thereof ought
of necessity to be received in any Common
wealth ; yet notwithstanding, no Christian
man whatsoever is free from the obedience of
the Commandments which are called moral.
same end, that is, the eternal salvation of mankind by
Jesus Christ. Thus, (Gen. iii. 15,) God saith to the
serpent, " I will put enmity between thee and, the wo
man, and between thy seed and her seed : it shall
bruise thy head, and thou shalt bruise his heel." This
is a promise of Christ to restore man from the miserable
condition to Avhich he had reduced himself by his diso
bedience, which is recorded in this chapter. Veneer.
(24.) This appears from 1 Tim. ii. 5. "For there
is one God, and one Mediator betAveen God and men,
the man Christ Jesus." When we call him a Media
tor, we call him so, not only as he is our Redeemer,
but also as he is our Intercessor. " For, if any man
sin, Ave have an Advocate with the Father, Jesus Christ
the righteous." lJohnii. 1. Archdeacon Welchman.
(25.) That the old fathers looked for spiritual and
eternal things, sufficiently appears from Heb. xi. 10.
14. 26. 35. Abraham "looked for a city, whicli hath
foundations, whose builder and maker is God." " They
who say such things declare plainly that they seek a
country." " Esteeming the reproach of Christ great
er riches than the treasures in Egypt : for he (Moses)
had respect unto the recompence of the reward."
" Others were tortured, not accepting deliverance, that
they might obtain a better resurrection." Archdeacon Welchman.
There are various passages in the Psalms, such as
Ps. xvi. 11 ; xvii. 14, 15 ; xlix. 14, 15 ; which very
clearly set forth David's belief, both of future happi
ness, and of the resurrection of his body. To which
might be added some other passages in the Psalms ; as
Ps. lxxxiv. 11 ; lxxx\ii. 6 ; xc. 17; xcvi. 13 ; Eccle
siastes, xi. 9; xii. 14 : Isaiah, xxv. 8; xxvi. 19 : and
Daniel, xii. 2 : in all which it appears, that the holy
men in. that dispensation did understand, that under
those promises in the books of Moses that seemed liter
ally to belong to the land of Canaan, and other tempo
ral blessings, there was a spiritual meaning hid, which
it seems was conveyed down by that succession of
prophets, that was among them, as the mystical sense
of them. Bp. Burnet.
(26.) In the remaining part of this Article, the pre
cepts of the Old Testament are divided into those which
do not oblige Christians, and those which do. First,
It is said, that the ceremonies and rites of the law do
not oblige Christians : and that the ceremonies of the

Art. VIII. Ofthe Creeds. (27.)
THE Nicene Creed, and that which is com
monly called the Apostles' Creed, ought thor
oughly to be received (28.) and believed : for
they may be proved by most certain warrants
of Holy Scripture.
Art. IX. Of Original or Birth-Sin. (29.)
ORIGINAL Sin standeth not in the fol
lowing (30.) of Adam (as the Pelagians do
vainly talk ;) but it is the fault and corrupt
ion of the nature of every man, (31.) that
Mosaical laAV were to be abolished, is foretold by God
himself, (Jer. xxxi. 31, 32 ;) and that they were in
fact abolished by the Christian dispensation, appears
from Gal. iii. 25. Secondly, It is said in this Article,
that there is no necessity for receiving the civil pre
cepts of the Mosaical law in any commonwealth ; nor
is it so much as hinted at in any part of Scripture, that
there is necessity for receiving them. On the contrary
St. Paul acknowledges the validity of the Roman laws,
and boldly claims the benefit of them, (Acts xxv. 10 :)
he also commands the Romans to be subject to their
governours, (Rom. xiii ;) and St. Peter commands
Christians in general to obey the government, under
which they live. 1 Pet. ii. 13. But, thirdly, though
the ceremonial and civil parts of the law do not oblige
Christians, yet the moral part does : for so exquisitely
fitted to the nature of man are the precepts of the moral
law, that, if they were dissolved, the misery of man
kind in this world would be beyond expression : it hath
therefore pleased our blessed Saviour to ratify and con
firm them afresh, (Matt. v. 17 — 20 ;) and that the
moral law obligeth Christians, appears likewise from
James ii. 8 — 11. Archdeacon Welchman, Veneer.
(27.) By the word " Creed" is meant the substance
of a Christian's belief. The Latin word for it is " Sym-
bolum," which also signifies a watch word or signal in
war. For, as there are certain marks of distinction
used in war, by which the soldiers of one side are dis
tinguished from those of the other ; so by these Creeds
the orthodox or sound Christians of the catholick or
universal Church are distinguished from infidels and
hereticks. Veneer, Archdeacon Welchman.
(28.) Great respect is due to all these Creeds, on
account of their antiquity and general reception among
Christians: but, as they do not come immediately from
Christ and his apostles, they have no other claim to
our assent, than as they agree with the New Testament :
and upon this ground our Church declares, that "they
ought thoroughly to be received and believed, for they
may be proved by most certain warrants of holy Scrip
ture." Bp. Tomline.
(29.) The rule of the Christian faith being establish
ed in the last three Articles, our Church has thought
it right in the next place to proceed to those points,
which relate to Christians as individuals, and begins
with "original or birth-sin." Bp. Tomline.

ARTICLES OF RELIGION.

naturally is engendered of the offspring (32.)
of Adam, whereby man is very far gone
from original righteousness, (33.) and is of his
own nature inclined to evil, so that the flesh
lusteth always contrary to the Spirit; and
(30.) The denomination of " original sin," to denote
the corruption or depravation of human nature, derived
from the lapse of our first parents, is not of very early
use in the Church. St. Austin is esteemed first to have
used it. But, however, the doctrine is as early as
Christianity itself ; and the writers of the first centu
ries do express very clearly the thing itself, though un
der different names. For they call it "the old guilt,"
" the ancient wound," " the common curse," "the old
sin," and the like. But after the Pelagian controver
sy was set on foot, the divines of the Church generally
used " originate peccatum," to signify the corruption
of nature and proneness to sin, which was transmitted
down from the first parents to their posterity ; follow
ing therein St. Austin, who thought this the most sig
nificant expression to denote that depravation of nature,
which the Pelagians denied.
Now that there is such an original warping of our
nature, which renders us unapt to good, and prone to
sin ; and for that reason places us, in our natural
state, out of favour with God ; is the constant doctrine
of the holy Scriptures.
" The imagination of man's heart is evil from his
youth." Gen. viii. 21. It is with relation to this gen
eral corruption of nature, which accompanies us from
our birth, that Job asks the question, " Who can bring
a clean thing out of an unclean." Job. xiv. 4. To the
same purpose the Psalmist speaks, "Behold, I was
shapen in iniquity, and in sin did my mother conceive
me." Ps. li. 5. Our Saviour says, "That which is
born of the flesh is flesh." John iii. 6. The apostle
tells us, that both Jews and Gentiles were equally
born children of wrath : " were by nature the children
of wrath even as others," (Eph. ii. 3 :) "Wherefore,
as by one man sin entered into the world, and death
by sin ; and so death passed upon all men, for that all
have sinned." Rom. v. 12. Dr. Nichoels.
(31.) Pelagius lived in the former part of the fifth
century : he was a native of Wales, and his real name
was Morgan, whicli in the Welch language signifies the
same, as Pelagius in Greek. He travelled into Italy,
Africa, and Palestine. He denied original sin and the
necessity of grace ; and asserted that men might arrive
at a state of impeccability in this life. These errors
caused so much alarm and disturbance in the Christian
world, that no less than thirty Councils are said to have
been held concerning them, between the years 412 and
430. His principal opponent was Augustine ; and oc
casionally Jerome, Fulgentius, Prosper, and many
others. Bp. Tomline.
(32.) Christ is exempted from this guilt, as being
supernaturally engendered. Archdeacon Welchman.
(33.) By " original righteousness" the divines of the
Church understand a primitive rectitude of nature,
which our first parents Avere formed with, and which,
if they had not sinned, would havre been transmitted to
all their posterity. Dr. Nicholls.

603
therefore in every person (34.) born into this
world, it deserveth God's wrath and damna
tion. And this infection of nature doth re
main, (35.) yea, in them that are regenerated ;
whereby the lust of flesh, (36.) called in
(34.) These words imply, that every person, who is
born into the world, exclusi\re of the sins which he him
self commits, or even if he does not live to commit sin,
is, on account of the disobedience and guilt of Adam,
subject to the wrath and punishment of God : and we
have seen the same thing intimated in the second Arti
cle, where it is said, that Christ suffered " as a sac
rifice not only for original guilt, but also for the actual
sins of men." This is the doctrine of Augustine and
his followers, whose opinions upon this subject are thus
stated by Bp. Burnet : "They believe that a covenant
was made with all mankind in Adam as their first pa
rent : that he was a person constituted by God to rep
resent them all ; and that the covenant was made with
him, so that, if he had obeyed, all his posterity should
have been happy through his obedience : but by his dis
obedience they were all to be esteemed to have sinned
in him, his act being imputed and transferred to tbem
all." But many persons, although they reject the Pelagian
system, do not accede to this opinion of Augustine con
cerning original guilt; as thinking it incompatible with
the justice and goodness of God, to make the whole
race of men liable to punishment for the sin of Adam,
in which they had no concern : and the case, which ap
pears the most repugnant to the divine attributes, is
that of infants and idiots, who, being incapable of sin
ning, ought not to be subject to punishment. These
men admit, that a mortal and corrupt nature is derived
from Adam to all his descendants ; and that this cor
ruption is so strong, that no man e\rer lived to the age
of maturity without sin ; and consequently that every
such person is liable to divine punishment, for the sins
which he has himself actually committed, but not for
Adam's sin. They therefore think, that infants and
idiots die, because of Adam's sin; but that no farther
punishment aAvaits them. Our being thus adjudged to
death, and to all the miseries that accompany mortali
ty, they think may be well called " God's wrath and
damnation," as temporal judgments are often so de
nominated in Scripture. In this sense they understand
the words of the Article : and Bp. Burnet seems to
think it possible, that the framers of it, although their
own opinion coincided with that of Augustine, from a
spirit of moderation designedly used such expressions,
as would admit of another interpretation.
It must be acknowledged, that original guilt, con
sidered in this point of view, is a difficult and abstruse
subject : and, as the Scriptures do not inform us what
were the full and precise effects of Adam's disobedience
upon his posterity, it is perhaps scarcely to be expected
there should be an uniformity of opinion among divines
upon that point. We may observe however, that the
difference between those, who confine original guilt to
a mere liability to death and sin, and those, who extend
it to a liability to punishment also, is not very materi
al ; since both sides admit that Christ died as a pro-
84

604

ARTICLES OF RELIGION.

Greek, ^m^ aa-^-k, which some do expound
the Wisdom, some Sensuality, some the Af
fection, some the Desire of Flesh, is not
subject to the law of God. And although
there is no condemnation for them that be
lieve and are baptized ; yet the Apostle doth
confess, that concupiscence and lust hath of
itself the nature of sin. (37.)
Art. X. Of Free- Will. (38.)
THE condition of man (39.) after the fall
of Adam, is such, that he cannot turn and

pitiation for all the sins of the whole world, whatever
were the nature and character of those sins. In either
case, the effects of Christ's obedience are commensurate
with those of Adam's disobedience: and upon either
principle, if we believe the Gospel and act conformably
to its precepts, all our sins, whether original in Adam,
or actual in ourselves, will be forgiven, and we shall
be eternally happy : " As by the offence of one judg
ment came upon all men to condemnation ; even so by
the righteousness of One the free gift came upon all
men unto justification of life." Rom. v. 18.
Bp. Tomline.
(35.) Every man by sad experience, as well as by
the apostle's assertion, (Gal. v. 17,) knows this to be
too plain a truth to admit of its being doubted.
Archdeacon Welchman.
(36.) The consequence of the infection of nature
remaining in us is, that the lust of the flesh is not
subject to the law of God. "The carnal mind," saith
St. Paul, "is enmity against God ; for it is not subject
to the law of God, neither indeed can be." Rom. viii.
7. And though what he says in the first verse of tins
chapter be very true, that "there is no condemnation
to them which are in Christ Jesus, who walk not after
the flesh, but after the Spirit ;" yet he confesseth in
the seventh verse of the foregoing chapter, that concu
piscence and lust hath of itself the nature of sin. His
words are, " What shall we say then ? Is the law sin ?
God forbid. Nay, I had not known sin, but by the
law ; for I had not known lust, except the law had said,
Thou shalt not covet." The same appears from some
of those other texts, made use of to make good the con
tents of this Article : namely, that " concupiscence and
lust hath of itself the nature of sin," that is, of infirmi
ty : for, except that it have the consent of the will
along with it, it cannot be a wilful sin; neither will it
be imputed to such as are regenerated, nor bring them
into condemnation. Veneer, Archdeacon Welchman.
(37.) It is observable here, that the compilers of our
Articles do not say, that concupiscence hath only then
the nature of sin, when it is ripened into outward act,
or has the will consenting to it ; but that it has the na
ture of sin of itself, antecedently to the compliance of
the will, and before it is reduced into act. Br. Nicholls.
(38.) The same moderation is observed in this Arti-

prepare himself, (40.) by his own natural
strength and good works, (41.) to faith, and
calling upon God: wherefore we have no
power to do good works pleasant and accepta
ble to God, without the grace of God (42.)
by Christ (43.) preventing usf, (44.) that we
may have a good will, and working with us,
when we have that good will.
Art. XI. Ofthe Justification of Man. (45.)
WE are accounted righteous before (46.)
God, only for the Merit of our Lord and
cle, as in the former : for all disputes concerning the
degree of that feebleness and corruption, under which
we are fallen by the sin of Adam, are avoided ; and
only the necessity of a preventing and co-operating
grace is asserted. Bp. Burnet.
(39.) God created man perfect in his kind, and with
a will which was free to choose either good or evil.
But he fell from that liberty, when he committed that
sin ; he broke that power which he had of election or
choice ; he ceased to be free with relation to good, and
became the servant of sin. Thence proceeds such a
blindness of his understanding, such a perverseness of
his will, and such an impetuousness of his passions and
appetites, that, when left to himself, he is not able
either to discern or choose those things which are truly
good, but is hurried into the choice of such things as
are contrary thereto. Thus our Saviour says, " With
out me ye can do nothing," (John xv. 5 ;) and, "No
man can come unto me, except the Father, which hath
sent me, draw him." John vi. 44. And the apostle
asserts, that "they that are in the, flesh cannot please
God," (Rom. viii. 8 : and 1 Cor. ii. 14,) " The natural
man receiveth not the things of the Spirit of God, for
they are foolishness unto him ; neither can he know
them, for they are spiritually discerned ;" and, (l Cor.
xii. 3,) " No man can say that Jesus is the Lord, but
by the Holy Ghost." Hence we haAre need of the as
sistance of the Holy Spirit, to enable us to choose and
perform whatever is good : Avhich, as it is the most ex
cellent gift of God, and as it is freely given, is by way
of eminence called " grace." And indeed if; seems to
be wanting to no one, who is not wanting to himself.
Archdeacon Welchman.
(40.) These words are added in opposition to the
opinion of those, who denied God's "preventing
grace," though they owned his concurring or " assist
ing grace :" the latter being denied only by the Pela
gians ; the former by those, who were called formerly
Semipelagians. Dr. Nicliolls. ¦.
(41.) Works done before the grace of Christ may
have some specious appearance of good ; whence they
are called " good," but improperly : for in reality they
are not good. See Art. xiii. Archdeacon Welchman.
(42.) For neither can we "believe," unless "God
open our hearts," (Acts xvi. 14 ;) neither can we " will"
or "do," unless he "of his good pleasure work in us"

ARTICLES OF RELIGION

605

Saviour Jesus Christ by Faith; and not for
our own Works or Deservings. (47.) Where
fore, that we are justified by Faith (48.)
for those ends. Phil. ii. 18. God is said to " Avork
in us both to will and to do :" the one seems to import
the first beginning, and the other the progress, of a
Christian course of life.
Archdeacon Welchman, Bp. Burnet.
(43.) All the spiritual benefits, which God ever con
ferred upon men, he conferred " by," and for the sake
of, " Christ" alone. And therefore as many as under
the first covenant pleased God, and that some of them
did please him appears from Heb. xi, did it not by the
strength of their own free will, but by the assistance of
God's grace, wliich was then also conferred through
Christ. For his merits extended to all ages of the
world : and therefore he is called " the Lamb slain
from the foundation of the world." Rev. xiii. 8.
Archdeacon Welchman.
(44.) That is, going before, or preceding our " good
will." t. c. b.
This assistance of divine grace is not inconsistent
with the free agency of men : it does not place them
under an irresistible restraint, or compel them to act
contrary to their will. Our own exertions are neces
sary to enable us to " work out our own salvation,"
but our " sufficiency" for that purpose is from God.
The joint agency of God and man in the work of hu
man salvation is pointed out in the following passage :
"Let us work out our own salvation with fear and
trembling ; for it is God that worketh in us both to will
and to do, of his good pleasure," (Phil. ii. 12, is :) and
therefore we may assure ourselves that free will and
grace are not incompatible, though the mode and de
gree of their co-operation be utterly inexplicable.
The doctrine of this Article has been the subject of
much dispute among Christians : some sects contend
for the irresistible impulses of grace ; and others re
ject the idea of any influence of the divine Spirit upon
the human mind. The following caution on the sub
ject is from the Necessary Doctrine of a Christian
Man, a work supposed to have been written by Arch
bishop Cranmer : " All men are to be admonished, and
chiefly preachers, that in this high matter they looking
on both sides so temper and moderate themselves,
that they neither so preach the grace of God that they
take away thereby tree will, nor on the other side so
extol free will, that injury be done to the grace of
God." " Thus," as Dr. Jortin observes, " do the doc
trine of divine grace, and the doctrine of free will or
human liberty, unite and conspire in a friendly manner
to our everlasting good. The first is adapted to excite
in us gratitude, faith, and humility; the second to
awaken our caution and quicken our diligence."
Bp. Tomxine.
(45.) Justification in the language of Scripture signi
fies the being accounted just or righteous in the sight of
God ; or the being placed in a state of salvation.
"When God justifies a man," says Mr. Veneer, "it is
by forgiving him his trespasses, and accepting, esteem
ing, and rewarding him as a righteous person, al
though he is not really and strictly such. To justify,

only, (49.) is a most wholesome doctrine, and
very full of comfort, as more largely is ex
pressed in the Homily of Justification. (50.)
in the common spiritual notion of it, is to absolve from
guilt, to discharge from punishment." Bp. Tomline.
(46.) Since the very best works of even the best men
are imperfect, so that if God should "enter into judg
ment with his servants, no man living would be justifi
ed," (Ps. cxliii. 2 ;) it follows, that as many, as are jus
tified, are justified only "for," or because of, the mer
its of Christ, by faith ; I mean, a lively faith, " which
Avorketh by love." Gal. v. 6. So St. Paul teaches the
Romans, (iii. 24, 25, 26 :) " Being justified by his grace
through the redemption that is in Christ Jesus, whom
God hath set forth to be a propitiation through faith
in his blood, to declare his righteousness for the re
mission of sins that are past, through the forbearance
of God : to declare, I say, at this time his righteous
ness, that he might be just, and the justifier of him
that believeth in Jesus." And the Ephesians, (ii. 8, 9 :)
" By grace- ye are saved through faith : and that not of
yourselves, it is the gift of God : not of works, lest
any man should boast." Archdeacon Welchman.
(47.) Our Church here, in opposition to the Church
of Rome, asserts, that we are justified only for the
merits of Christ, and not for our own works or deserv
ings. For they assert, that men's inherent righteous
ness is the meritorious cause of their justification : that
their works are truly meritorious : or, as the Council
of Trent expresses it, they do " ad vitam seternam con-
sequendam vere promereri," "are truly meritorious in
obtaining eternal life." , Dr. Nichox.es.
(48., The term "faith" in the New Testament
stands generally for the complex of Christianity, in
opposition to the Law, wliich stands as generally for
the complex of the whole Mosaical dispensation. So
that the "faith of Christ" is equivalent to this, the
Gospel of Christ; because Christianity is a foederal
religion, founded, on God's part, on the promises that
he has made to us, and on the rules that he hath set us ;
and on our part, on our believing that revelation, our
trusting to those promises, and our setting ourselves to
follow those rules. The believing of this revelation,
and that great article of it, of Christ's being the Son
of God, and the true Messiah, who came to reveal his
Father's will, and to offer himself up to be the sacrifice
of this new covenant, is often represented as the great
and only condition of the covenant on our part : but
still this "faith" must receive the whole Gospel, the
precepts as well as the promises of it; and receive
Christ as the Prophet to teach, and a King to rule, as
well as a Priest to save us. Bp. Burnet.
At the same time it should be noted, that we are jus
tified by faith, not because of faith : for there is no more
" merit" in our faith, than in our works. Faith there
fore is not the cause, but the condition, of our justifica
tion, which is solely to be attributed to the bounty of
God, and the merits of Christ. Archdeacon Welchman.
(49.) The word faith in this Article is used in the
same sense, in which St. Paul uses it. The assertion
in it, that "we are justified by faith only," is not in-

606

ARTICLES OF RELIGION.

Art. XII. Of good Works. (51.)
ALBEIT that good Works, which are the
Fruits of Faith, (52.) and follow after Justifi
cation, cannot put away our sins, (53.) and
endure the severity of God's Judgment ; yet
are they pleasing and acceptable to God in
Christ, (54.) and do spring out necessarily of a
true and lively Faith ; (55.) insomuch that by
them a lively Faith may be as evidently known,
as a tree discerned by the fruit.
tended to signify that wc are justified by faith without
moral virtue ; but that faith, or obedience to the whole
religion of Christ, including both belief and practice,
|s the only appointed means of justification, " our own
works or deservings" being utterly insufficient for that
purpose. This is pronounced to be " a wholesome
doctrine, and very full of comfort :" and so it surely
is ; since it secures acceptance to our sincere, though
imperfect, endeavours after righteousness, and places
our hope of everlasting happiness upon the infallible
promises of God, and the all-sufficient merits of Christ.
Bp. Tomline.
(50.) It is remarkable that there is no Homily with
this title. The Homily entitled " Of the Salvation of
all Mankind" is generally supposed to be here meant;
though some learned men have thought, that the four
Homilies upon " human misery, salvation, faith, and
good works," were all referred to. The former opin
ion seems to be the better founded, as the word in the
Article is " Homily," and not " Homilies ;" and that
Homily relates more particularly to the subject of this
Article. Bp. Tomline.
(51.) This Article was not among those of 1552 : it
was added in 1562, in opposition to the opinions of cer
tain sects, called Antinomians, Solifidians, and Gos
pellers, who denied the necessity of good works. There
might also have been a general wish in the compilers of
these Articles, to obviate any mistake which might
arise from the expression in the preceding Article, in
Avhich it is said, that " we are justified by faith only."
Bp. Burnet.
(52.) By such works are meant those actions, which
proceed from the principle of a true faith in Christ, and
are performed after we are placed in a state of justifica
tion by being admitted to partake of the privileges and
promises of the Gospel. Bp. Tomline.
(53.) In opposition to the Church of Rome, which
thinks, that a work cannot be called good, if it is not
intirely good; and that nothing can please God, in
which there is a mixture of sin. Bp. Burnet.
(54.) Though good works are not meritorious, yet
that they are pleasing to God, and accepted through
Christ, appears from hence, because God hath "creat
ed us in Christ Jesus unto good works," (Eph. ii. 10 ;)
and because Christ " gave himself for us, that he might
purify unto himself a peculiar people zealous of good
works," (Tit. ii. 14 ;) who also " will render to every
man according to his deeds." Rom. ii. 6. Our works
indeed are imperfect, so that they " cannot endure the
severity of God's judgment," much less expiate our

Art. XIII. Of Works (56.) before Justi
fication.
WORKS done before the grace of Christ,
and the inspiration of his Spirit, (57.) are not
pleasant to God, forasmuch as they spring not
of faith in Jesus Christ, neither do they make
men meet to receive grace, (58.) or (as the
School-Authors (59.) say) deserve grace of
congruity : yea rather, for that they are not
done as God hath willed (60.) and command-
sins, since they themselves rather want to be expiated
by the merits of Christ. But for his sake God deals
bountifully with us, and does not judge us severely,
but has compassion upon our weakness, and ordains
infinite rewards for those who do well, though imper
fectly. Archdeacon Welchman.
That "good works are pleasing and acceptable to
God in Christ," is also evident from the earnest ex
hortations, in almost every page in the New Testament,
to the practice of the moral and social duties, and from
the frequent and positive declarations of Scripture that
they are indispensably necessary to salvation. Bp. Tomline.
(55.) A true faith has always love joined to it; and
consequently is neither inactive, nor unfruitful. And
further, he, who truly believes the Gospel, will be
" careful to maintain good Avorks," which he who neg
lects to do has only a dead faith, or even none at all.
See. Gal. v. 6; Jam. ii. 18; Matt. vii. 16.
Archdeacon Welchman.
(56.) This Article is designed partly against an er
ror ofthe Pelagians, who contended that the good act
ions of the heathen were acceptable to God ; and to
other ofthe Papists, who in some measure have closed
with them in their fond distinction of good works into
merits ex'congruo and ex condigno. Dr. Nicholls.
(57.) That works may be perfectly good, they must
flow from a good principle, namely, faith : and they
must tend to a good end, namely, the glory of God :
and they must be in no respect deficient. But what
mortal man, either before or after the grace of Christ,
hath been thus happy in doing well ? And therefore
the works of unbelievers, how specious soever, can de
serve nothing, by reason of their imperfection ; and
they are to be looked upon as evil rather than good, on
account of their defects. See Rom. iii. 9, 10. 19, 20.
23 ; viii. 7, 8. And as these works cannot in their own
nature be pleasing to God, without something else to
make them so ; so we are expressly told, (Heb. xi. 6,)
that " without faith it is impossible to please him."
Archdeacon Welchman, Veneer.
(58.) For, when "the love of God our Saviour to
ward man appeared, not by works of righteousness
which wc have done but according to his mercy, he
saved us, by the washing of regeneration, and renew
ing of the Holy Ghost." Tit. iii. 4, 5. For the clear
ing of this point it is necessary to observe, that some
of the Schoolmen speak of a twofold merit, a merit of
congruity, and a merit of desert. The latter they as
cribe to Avorks, which a man does by the assistance of

ARTICLES OF RELIGION.

607

ed them to be done, we doubt not but they
have the nature of sin.
Art. XIV- Of Works of (61.) Supereroga
tion.
VOLUNTARY Works, besides over and
above God's Commandments, which they call
Works of Supererogation, cannot be taught
without arrogancy and impiety. (62.) For
by them men do declare, That they do not only
render unto God as much as they are bound to
do, but that, they do more for his sake than of
bounden duty is required : Whereas Christ saith
plainly, When ye have done all that are com
manded to you, say, We are unprofitable ser
vants.
Art. XV. Of Christ alone without Sin. (63.)
CHRIST in the truth of our nature, was
grace, and to which a reward is in justice due. The
former they ascribe to such works as man does by the
mere strength of free will, and which are to be reward
ed only out of liberality. But what foundation is there
for such a merit since all of us are by nature evil ?
"Since in us dwelleth no good thing," (Rom. vii. 18 :)
" since they that are in the flesh cannot please God,"
(vii. 8 :) and finally, since " corrupt trees do by nature
bring forth evil fruit." Matt. vii. 17, 18.
Archdeacon Welchman.
(59.) By "the School-authors," or School-men, are
meant the writers of scholastick divinity : the age of
the Church and form of theology, succeeding that ofthe
fathers, being called " the Schools," because this mode
of treating religion arose from the use of academical
disputations. Todd's Johnson.
(60.) This sentence of the Article is made good by
what has been said already ; as likewise by the words
of St. Paul, (Rom. xiv. 23,) "for whatever is not of
faith, is sin." Venter.
(61.) The works here mentioned are called in the
Roman Church likewise by the name of " counsels"
and " evangelical perfections." They are defined by
their writers to be " good works, not • commanded by
Christ, but recommended :" rules, which do not oblige
all men to follow them, under the pain of sin : but yet
are useful to carry them on to a sublimer degree of per
fection, than is necessary in order to their salvation.
But there are no such counsels of perfection in the Gos
pel : all the rules, set to us in it, are in the style and
form of precepts : and, though there may be some ac
tions of more heroical virtue, and more sublime piety,
than others, to which all men are not obliged by equal
and general rules ; yet such men, to whose circumstances
and station they do belong, are strictly obliged by them,
so that they should sin if they did not put them in prac
tice. Dr. Niclwlls, Bp. Burnet.
(62.) Our Church does very justly tax the Church of

made like unto us in all things, sin only ex
cept, from which he was clearly void, both in
his flesh, and in his spirit. He came to be a
Lamb without spot, who by sacrifice of him
self once made, should take away the sins of
the world ; and sin (as St. John saith) was not
in him. But all we the rest (although bap
tized and born again in Christ) yet offend in
many things ; aud if we say we have no sin,
we deceive ourselves, and the truth is not
in us.
Art. XVI. Of Sin after Baptism. (64.)
NOT every deadly sin, (65.) willingly com
mitted after Baptism, is sin against the Holy
Ghost, and unpardonable. Wherefore the
grant of repentance (66.) is not to be denied to
such as fall into sin after Baptism. After we
have received the Holy Ghost, (67.) we may
Rome with arrogance and impiety for maintaining this
doctrine. For what can be more arrogant and impious,
than for sinful man, whose life, when it is best spent, is
full of failures and imperfections, to pretend not only to
make satisfaction to God for his own sins, but to satis
fy for the sins of other men likewise ? Dr. Nicholls.
(63.) This Article relates to the former, and is put
here as another foundation against all works of supere
rogation ; which depending upon the supposed perfect
ion of the saints, this latter likewise is here opposed.
The compilers had probably in view also the old Pela
gian doctrine ofthe impeccability of holy men.
Bp. Burnet, Dr. Nicholls.
It consists of two parts : in the former Christ's free
dom from sin is asserted ; and in the latter it is declar
ed that all men are guilty of sin. Bp. Tomline.
(64.) This Article is levelled against the doctrine of
the Novatians of old, who held every sin committed
after baptism to be unpardonable. This doctrine being
revived by some of the Anabaptists or other enthusi
asts, which sprang up at the beginning of the Reform
ation, it is not improbable that the compilers of the
Articles had an eye likewise upon their heterodoxy\
For as the Papists were wont maliciously to impute
the wild doctrines of all the several sorts of enthusi
asts to all Protestants, so it was thought here conven
ient to defend our Church against the imputation of any
such opinion. Br. Nicholls.
(65.) By " deadly sin" in this Article we are not to
understand such sins, as in the Church of Rome are
called "mortal," in opposition to others that are
" venial :" as if some sins, though offences against
God, and violations of his law, could be of their OAvn
nature such slight things, that they deserved only tem
poral punishment, and were to be expiated by some
piece of penance or devotion, or the communication of
the merits of others. The Scripture no where teaches
us to think so slightly of the majesty of God or of his

608

ARTICLES OF RELIGION.

depart from grace given, and fall into sin, and
by the grace of God (we may) arise again, and
amend our lives. And therefore they are to
be condemned, which say, they can no more
sin as long as they live here, or deny the place
of forgiveness to such as truly repent.
Art. XVII. Of Predestination and Elec
tion. (68.)
PREDESTINATION to life is the ever
lasting purpose of God, (69.) whereby (70.)
(before the foundations of the world were
laid) he hath constantly decreed, by his coun
sel, secret to us, to deliver from curse and
law. There is a " curse" upon every one " that continu-
eth not in all things which are written in the book of
the law to do them," (Gal. iii. 10 :) and the same curse
must have been on us all, if Christ had not redeemed
usfrom it; "the wagesof sin is death." And St. James
asserts, that there is such a complication of all the pre
cepts of the law of God, both with one another, and
with the authority of the Lawgiver, that "he who of
fends in one point is guilty of all." Jam. ii. 10, 11. So
since God has in his word given us such dreadful appre
hensions of his Avrath, and of the guilt of sin, we dare
not soften these to a degree below the majesty of the
eternal God, and the dignity of his most holy laws.
But, after all, we are far from the conceit of the Sto-
icks, who made all sins alike. We acknowledge that
some sins of ignorance and infirmity may consist with
a state of grace ; which is either quite destroyed, or at
least much eclipsed and clouded by other sins, that are
more heinous in their nature, and more deliberately
gone about. It is in this sense that the word " deadly
sin" is to be understood in the Article; for though in
the strictness of justice every sin is " deadly," yet in
the dispensation of the Gospel those sins only are
" deadly," that do deeply wound the conscience, and
drive away grace. Bp. Burnet.
(66.) It follows from the foregoing case, that " the
grant of repentance is not to be denied to such, as fall
into sin after baptism." This doctrine is further con
firmed by what St. Paul says, (Gal. vi. 1,) " Brethren,
if a man be overtaken in a fault, ye which are spiritual
restore,such an one in the Spirit of meekness ; consid
ering thyself, lest thou also be tempted." Veneer.
(67.) Although the Holy Ghost purifies our minds,
and assists and co-operates with us in the performance
of our duty ; yet he does not intirely take awayr the cor
ruption and infirmity of our nature, nor does he destroy
our free agency : and consequently, " after we have re
ceived the Holy Ghost, we may depart from grace giv
en, and fall into sin." But as we may relapse from vir
tue unto wickedness, so " we may rise again and amend
our lives ;" we may return to a sense of our duty, and
again yield obedience to the influence of God's Holy
Spirit : " and therefore they are to be condemned who
say, they can no more sin as long as they live here, or
deny the place of forgiveness to such as truly repent."
Bp. Tomline.

damnation, those whom he hath chosen in
Christ out of mankind, and to bring them by
Christ to everlasting salvation, as vessels made
to honour. Wherefore they, which he endu
ed with so excellent a benefit of God, be called
according to God's purpose by his Spirit work
ing in due season : they through grace obey
the calling : they be justified freely : they be
made Sons Of God by adoption : they be made
like the image of his only begotten Son Jesus
Christ: they walk religiously in good works;
and at length by God's mercy they attain to
everlasting felicity.
As the godly consideration of Predestina-
(68.) Predestination is with reason considered as one
of the most abstruse doctrines of theology : and it has,
in different ages ofthe Christian Church, been the fruit
ful source of a great variety of controversies. These
disputes have been chiefly upon points far beyond the
capacity of men, and have tended but little to promote
the true interests of Christianity. This Article is
drawn up with great caution and judgment : in the
former part of it, which relates to the meaning of the
terms " predestination and election," the words of
Scripture are chiefly used ; and the latter part is ob
viously designed to guard against the evils and mis
chiefs, which might arise from mistaken ideas upon
these intricate subjects. Bp. Tomline.
(69.) God is represented in Scripture, as having pre
ordained the redemption of mankind through Christ
before the foundation of the world. This redemption
was to be in the nature of a covenant between God and
man : and the salvation of every individual was to de
pend upon his observance of the proposed conditions.
Men, in consequence oftheir free agency, would have it
in their power to accept or reject this offered salvation :
and God, by his prescience, foresaw who would accept,
and who would reject it. Those, who he foresaw would
perform the conditions of the Gospel coA'enant, may be
said to be predestinated to life, " for whom he did fore
know, he also did predestinate." Rom. viii. 30. This
appears to me the only sense, in which predestination is
reconcileable with the attributes of God, and the free
agency of man : and in this sense it is " the everlasting
purpose of God,' Avhereby (before the foundations of the
world were laid) he hath constantly decreed by his
counsel, secret to us, to deliver from, curse and damna
tion those whom he hath chosen in Christ out of man
kind, and to bring them by Christ to everlasting salva
tion, as vessels made to honour :" for we cannot con
ceive that a Being of infinite justice and mercy would
arbitrarily select out of his rational creatures a deter
minate number, on whom he would bestow the blessing
of eternal happiness : while he consigned all the rest to
eternal punishment, as maintained by those who are
call Supralapsarians ; or passed them over as unworthy
of his regard and attention, according to the doctrine
of those who are called Sublapsarians. Such an idea of
election ought surely to be rejected. We arc to consid-

ARTICLES OF RELIGION.

609

tion, (71.) and our Election in Christ, is full
of sweet, pleasant, and unspeakable comfort to
godly persons, and such as feel in themselves
er men as " elect according to the foreknoAvledge of
God," (1 Pet. i. 2 ;) that is, as he foresaw that they would
be obedient to his laws. Bp. Tomline.
Some would have it thought that this Article asserts
the doctrine of absolute predestination. But it will ap
pear unreasonable to understand it in that sense, if it be
considered, that in the very foregoing Article it is ex
pressly declared, that " we may fallfrom grace given ;"
whereas they who are for the absolute decree must of
consequence assert, that a man cannot fall from grace :
for, if we fall from the means, we may also fall from
the end ; and if we are not absolutely predestinated to
persevere in grace, we cannot be absolutely predestinat
ed to salvation. And indeed the Puritans, in the begin
ning of King James the Firstfs reign, were sensible,
that this doctrine of the defectibility of grace was in
consistent with their opinion of absolute predestination :
and therefore desired that these words, "though not
finally," might be added at the end of the aforesaid
clause which states that " we may fall from grace giv
en ;" but the king and the bishops would not hearken
to it. It is likewise to be observed, that our Church
does in her Catechism assert, that " God the Son re
deemed all mankind :" whicli can never be reconciled to
the doctrine of absolute election and reprobation. Veneer.
(70.) The first proposition in this Article is our
Church's definition of what she means by "predestina
tion to life." She says, first, it is " the everlasting pur
pose of God." Now every purpose of God is everlast
ing ; because God from all eternity knew all contingent
events, and was resolved concerning them, either to
permit or prevent them. Secondly, by this purpose
ne " constantly decreed :" for inconstancy is impossi
ble in God. Thirdly, he decreed " before the founda
tions of the world were laid." Fourthly, he thus de
creed to " deliver those, whom he hath chosen in Christ
out of mankind, from curse and damnation." Now
that some are to be delivered from that curse and damna
tion, into which original sin had plunged them, the
whole tenor of the Scripture shews. And, that God
has in Christ chosen some out of mankind, is evident :
because those, that embrace Christianity, are upon this
account frequently called the elect or chosen : but then
those, who embrace Christianity, are not all of them
delivered from curse and damnation ; because some of
them do-not perform the conditions of the Gospel ; and
consequently, though they enjoy the first or temporal
election, yet they do not enjoy the second or eternal
one, which is unattainable without perseverance in good
works. Now it is this second, even the eternal elec
tion, which the Church speaks of in this place : be
cause those, who are here called " thc chosen in Christ,"
are " delivered from curse and damnation ;" whereas
such as enjoy the temporal, but miss of the eternal
election, do fall into that curse and damnation, from
which the others are delivered. Fifthly, those that are
chosen in Christ, namely, those that enjoy the second
or eternal election, God not only delivers from curse

the working of the Spirit of Christ, mortifying
the works of the flesh and their earthly mem
bers, and drawing up their mind to high and
and damnation, but he also " brings them by Christ to
everlasting salvation, as vessels made to honour."
That he brings them to everlasting salvation ; and that
this is done by Christ, that is, by the merits of Christ,
in whom they believe, and whose Gospel they obey ;
and that upon this account they are treated as vessels
made to honour ; none can question. Sixthly, all this
is done " by God's counsel, secret to us." For God
is the only contriver and finisher of the happiness of
the elect : and what particular men those elect are,
Avhom he has thus decreed to save, we know not : be
cause he alone can search the heart ; nor has he re
vealed to us, what particular Christians will perse
vere : so that this counsel of his, for the salvation of
particular Christians, must needs be secret to us. This
definition therefore of " predestination to life" needs no
farther proof, being manifestly built upon the constant
doctrine of the Scriptures, repeated in almost every
page of the New Testament : and indeed the doctrine
of this definition is universally allowed, except by such
as deny God's certain prescience of future contingent
events. The second proposition sets forth the manner of God's
bringing this great work to a conclusion. The Church
says, first, that " they which be endued with so excel
lent a benefit," that is, those who are predestinated to
life, "are called according to God's purpose by his
Spirit working in due season :" that is, they not only
become professors of Christianity, but are inwardly
moved and prompted by God's grace to the perform
ance of his will. Secondly, " they through grace obey
the calling :" that is, they are effectually wrought and
prevailed upon thereby. Thirdly, "they be justified
freely :" that is, they are esteemed righteous by God,
who extends his free mercy to them for Christ's sake.
Fourthly, they " be made sons of God by adoption :" it
may be said, all Christians are such by virtue of their
profession : but then those, that are thus effectually
chosen, do come to the possession of that inheritance,
which their elder brother Christ hath purchased for
them with his blood ; whereas others, though for a
while they are honoured with the name of adopted sons,
are afterwards cast off by their Father upon account
of their disobedience. Fifthly, " they be made like the
image of his only-begotten Son Jesus Christ :" that is,
sixthly, "they walk religiously in good works ;" for
Avithout holiness no man shall see the Lord. Seventh
ly, at length, namely, after they have finished their
Christian course, and persisted in sincere piety to the
end of their days, " by God's mercy they attain to
everlasting felicity." The truth of all these particu
lars is readily acknowledged by all parties. Dr. Bennet.
The compilers ofthe articles of the Church of Eng
land, in their contemplation of the divine attributes, as
declared by reason and by scripture, must have con
ceived of them as not limited either by space or time.
And when they considered, that all things must be at
all times present to the vicAv of God ; they doubtless

610
heavenly things, as well because it doth great
ly establish and confirm their faith of eternal
salvation, to be enjoyed through Christ, as be
cause it doth fervently kindle their love to
wards God : so, for curious and carnal persons,
lacking the Spirit of Christ, to have continual
ly before their eyes the Sentence of God's Pre-
felt themselves unequal to the task of drawing a dis
criminating line between the consequences of fore
knowledge and those of divine determination. And
hence, as is here supposed, they thought themselves
called on to lay down a doctrine of predestination ; al
though in the terms of latitude whicli have been exhibit
ed. The author of this work does not perceive a sin
gle particular, in which this proposition can be con
troverted with effect. Whether it would not have been
a preferable line of conduct, to have considered the
whole subject as a branch of Theology worn out with
Judaism he does not think it needful to enquire in this
place. The Church has been pleased to declare what
ne believes to be not contrary to gospel truth, but on
the question of making the declaration, he bows with
submission to her decision. Bp. White.
(71.) That is, as a due consideration of the divine
decree to save all, who shall believe and obey the Gos
pel, is a source of inexpressible consolation to virtuous
and godly persons ; encourages them to rely upon the
promised assistance of the holy Spirit ; fortifies them
against the temptations to fleshy lusts ; teaches them to
set their affection on things above ; strengthens their
faith ; and animates their love towards God : so the
unwarranted idea of God's absolute and unconditional
predestination is apt to drive the presumptuous and
wicked, who resist the influence of the Spirit of Christ,
either into a state of gloomy despondency on the one
hand, or into a course of unbridled licentiousness on the
other. If a man thinks that he is under an inevitable
force that constrains him ; so he will naturally con
clude that it is to no purpose for him to struggle with
impossibilities. : and men being inclined both to throw
all blame off from themselves, and to indulge them
selves in laziness and sloth, these practices are too
natural to mankind to be encouraged by opinions that
favour them. All virtue and religion, all discipline
and industry, must arise from this, as their first prin
ciple, that there is a power in us to govern our own
thoughts and actions, and to raise and improve our
faculties. If this is denied, all endeavours, all educa
tion, all pains, either on ourselves or others, are vain
and fruitless things. Bp. Tomline, Bp. Burnet.
Perhaps there is not in all the institutions of the
Episcopal Church, or of any other Church, any thing
more alien than the preceding sentence, from the spirit
of the Calvinistic system. So far as the inquiries of
the present writer have extended, this has uniformly
treated of the knowledge of the individual, concerning
his being within the bounds of grace, as a matter of
immediate communication to him from the source of
truth. The article refers to the same important sub
ject ; but considers satisfaction on it as to be obtained
no otherwise than through the medium of the conscious-

ARTICLES OF RELIGION.

destination, is a most dangerous downfall, (72.)
whereby the Devil doth thrust them either
into desperation, or into wretchlessness (73.)
of most unclean living, no less perilous than
desperation. Furthermore, we must receive God's Pro
mises (74.) in such wise as they be generally
ness of the working of the spirit of Christ ; evinced iu
" mortifying the works of the flesh, and drawing up
the mind to high and heavenly things." This is the
only use of the subject of election, which the article
contemplates. And doubtless to those who so use it,
and while they continue so to use it, there cannot but be
unspeakable comfort in thinking on the steadiness of
the Divine determination, terminating in the state of
glory to which such an use will lead.
Then comes the caution, against the danger attend
ant on curious and carnal persons. The very term
" curious" throws a degree of censure on the carrying
of the disquisition further than the article has express
ed. Nevertheless, to be exposed to the threatened dan
ger, the person must be not curious only, but carnal
also ; which may be descriptive of any thing, in con
trariety to a truly religious spirit. The danger to such
persons, is licentiousness on the one hand or despera
tion on the other. Is there any danger to be appre
hended from the truths of God as declared in scripture ?
Or, when the compilers were putting an end to the
shameful policy of locking up the scriptures from the
people in an unknown tongue, did they open them for
the perusal of the godly only ? Or, if the ungodly
might profitably peruse all other parts of scripture,
was it intimated to them that they must carefully pass
over all the passages in which the great truth of God's
predestination had been declared, lest they should be
tempted either to despair or to presumption ? Nothing
like any part of this can reasonably be supposed. But
it was considered that a vain curiosity, pushing inqui
ry beyond what scripture had revealed and what the
article had defined, and combining with curiosity a vi-
cious state of mind, might either tempt a person to
abandon himself to licentious living under the persua
sion that he is nevertheless of the number of the elect ;
or else, perceiving the inconsistency of this, yet still
conscious of the dominion of sinful appetite, might con
clude that he is not of the number of those, to whom
the offer of salvation has been made ; and therefore
abandon himself to despair. Bp. White.
(72.) The Latin word is " praecipitium," a precipice,
which seems better to describe the dangerous situation,
in which such persons are placed. Bp. Tomline.
(73.) That is, carelessness. Bp. Tomline.
(74.) " God's promises generally set forth in holy
Scripture" seem here to be opposed to "the counsel of
God secret to us," spoken of in the former part of this
Article : and it is declared, that, whatever promises
are made to us in Scripture, we are to receive them
implicitly, and not pervert their obvious sense by ab
struse inquiries into the hidden mysteries of the divine
dispensations. The promises, that "whosoever be
lieveth in the only-begotten Son of God shall not perish,

ARTICLES OF RELIGION.

611

set forth to us in holy Scripture : And in our
doings, that will of God is to be followed, (75.)

but have everlasting life," (John iii. 16;) and that the
death of Christ will be accepted as " propitiation for
the sins of the whole world," (1 John ii. 2;) are so
plain, that we cannot well mistake their meaning, as
far as they respect ourselves : and they are also so im
portant, that, if we value our OAvn comfort, we shall
not suffer our faith in them to be shaken by any diffi
culties, which speculative men may raise concerning
election and predestination, as they relate to mankind
at large. Bp. Tomline.
(75.) This last branch of the Article seems to have
been directed against a set of profligate enthusiasts,
who, at the time of the Reformation, urged the will of
God as an excuse for their vices. The impiety and the
mischief of such a principle, which is a most unjusti
fiable perversion of the doctrine of predestination, are
equally obvious. The, wUl of God, as. was just now
observed, can be known only from the Scriptures ; and
his will so revealed ought to be the rule of every one's
conduct. Bp. Tomline.
" The Article of predestination," says Dr. Water-
land, "has been vainly enough urged in favour of Cal-
vinistical tenets : for, not to mention the saving clause
in the conclusion, or its saying nothing at all of repro
bation, and nothing in favour of absolute predestination
to life ; there seems to be a plain distinction, as Plai-
fere has well observed, in the Article itself, of two
kinds of Predestination ; one of whicli is recommended
to us, the other condemned. Predestination, rightly
and piously considered, that is, considered not irre
spectively, not absolutely, but with respect to faith in
Christ, faith working by love, and persevering ; such
predestination is " a sweet and comfortable doctrine :"
but " the sentence of God's predestination," it is not
said here "in Christ" as before, that sentence, simply
or absolutely considered, as curious and carnal persons
are apt to consider it, is a most dangerous downfal,
leading either to security or desperation, as having no
respect to foreseen faith, and a good life, nor depend
ing upon it, but antecedent in order to it. The Arti
cle then seems to speak of two subjects : first of pre
destination, soberly understood with respect to faith
in Christ, which is wholesome doctrine ; secondly, of
predestination simply considered, which is a danger
ous doctrine. And the latter part seems to be intend
ed against those Gospellers, whereof Bishop Burnet
speaks. Nor is it imaginable, that any true and sound
doctrine of the Gospel should of itself have any aptness
to become a downfal even to carnal persons : but car
nal persons are apt to corrupt a sound doctrine, and
suit it to their own lusts and passions, thereby falsify
ing the truth. This doctrine, so depraved and mis
taken, our Church condemns : that is, she condemns
absolute, irrespective predestination, not the other.
Bp. Tomline.
I proceed to consider what our own Church has es
tablished in her Article upon the same subject, [Pre
destination] a subject, perplexing only by being con
templated as Calvin contemplated it, who, with all the
confidence of the Schools, and the vanity of his coun-

which we have expressly declared unto us in
the Word of God.
try, endeavoured to explain that which his better judg
ment should have told him was inexplicable. So far
indeed is the Article in question from sanctioning the
creed of the French Reformer, that it seems to have
been framed in perfect conformity with the less ab
struse, and more scriptural, opinions of the Lutherans.
With them it teaches an election of Christians out of
the human race, conceives abundant consolation de
rivable from sucli an election, when piously surveyed
and not perverted by a profligate fatalism ; and, lastly,
represents its position upon the point as consistent with
God's universal promises and revealed will, expressly
declared to us in the holy Scriptures.
But in order accurately to comprehend its scope, it
will bo required to examine it more minutely.
" Predestination to life" it defines to be " the everlast
ing purpose of God, whereby, before the foundations
of the world were laid, he hath constantly decreed,
by his council, secret to us, to deliver from curse and
damnation those, whom he hath chosen in Christ out
of mankind, and to bring them by Christ to everlast
ing life, as vessels made to honour." The tendency
and propriety of the leading terms adopted, in this
definition, we immediately perceive, when we recollect
the system of the Scholastics, to wliich it was opposed.
They believed predestination to be God's everlasting
purpose to confer grace and glory upon individuals,
who deserve the first congruously, and the latter con-
dignly ; conceiving us competent by our own virtues
to extricate ourselves from crime, and its alarming
consequences. Our Church, on the other hand, always
keeping the idea of redemption in view, states it to be
the everlasting purpose of the Almighty, to deliver
from a state of malediction and destruction, (" a male-
dictio et exitio liberare") from a guilt, which none can
themselves obliterate ; and to render eternally happy,
through Christ, or Christianity, as vessels before dis
honourable thus formed to honour, those whom he has
elected not as meritorious individuals separately, but
as a certain class of persons, as Christians collectively,
" whom he has chosen in Christ out of mankind."
After having explained the nature and slightly al
luded to the objects of that predestination, which alone
it inculcates, the Article proceeds to enlarge upon the
latter point, and to specify the peculiar characteristics
of this highly favoured community. "Wherefore," it
is added, "they which be endued with so excellent a
benefit of God, be called according to his purpose, by
his spirit working in due season," Spiritu ejus opportu
ne tempore operante ; by his Spirit operating, not irre
sistibly at pleasure, without regard to time and cir
cumstances, but conformably with the established con
stitution of human nature, at a seasonable period,
when the mind is indisposed to resistance, or, as in in
fancy, incapable of it ; " they through grace obey the
calling, they are justified freely;" are justified without
any expiation or satisfaction for sin on their part,
Christ himself only being the meritorious cause of it ;
"they are made the children of God by adoption, they
walk religiously in good works; and at length by
85

612

ARTICLES OF RELIGION.

Art. XVIII. Of obtaining Eternal Salvation
only by the Name of Christ. (76.)
THEY are also to be had accursed, (77.)
God's mercy," not by condign merit, " attain everlast
ing felicity." Such is the description given of those
who are predestinated to life; a description, which,
when connected Avith the preceding clause, manifestly
points out the election of a part out of the whole, yet
not, according to the tenet of the Romish Church, the
election of men preferred one before another on account
of their personal qualities, but as Christians, distin
guished as an aggregate from the remainder of the
human race, by a characteristical discrimination, by
being called, justified, and sanctified, through Christ
ianity. The definition of the doctrine being completed, the
subsequent passage, still carrying on the contrast with
the Church of Rome, touches in guarded but not am
biguous language on the application of it. " As the
godly consideration," it remarks, " of predestination
and our election in Christ," of the election of us
Christians, " is full of sweet, pleasant, and unspeaka
ble comfort to godly persons, and such as feel in them
selves the workings of the Spirit of Christ," vim
Spiritus Christi ; the influence of that holy Spirit, of
wliich the Gospel speaks, and not of that meritorious
principle, which the Schools termed Charity, "morti
fying the works of the flesh, and drawing up the mind
to high and heavenly things;" as well because it
greatly establishes and confirms our faith of eternal
salvation to be enjoyed through Christ, fidem nostram
de aeterna salute consequenda per Christune, our con
fidence in Christian salvation generally, and not theirs
particularily ; a change of the pronoun adopted in the
Latin not without design, "as because it fervently
kindles our love towards God ; so for curious and car
nal persons, lacking the Spirit of Christ, to have con
tinually before their eyes the sentence of God's pre
destination," to believe that God has predetermined
something certain respecting their final doom, " is a
most dangerous downfall, whereby the Devil doth
thrust them into desperation, or into wretchlessness of
most unclean living, no less perilous than desperation."
In this important clause we are taught, that none ex
cept the truly pious can derive consolation from the
doctrine of our election in Christ, of ours collectively
in a religious, and not of theirs individually in a per
sonal, capacity ; and that the opposite idea of a pre
destination which regards the persons of men, fixing
the fate of each irrevocably, Avhen entertained by those,
whose curiosity and crime exceed their piety, tends to
drive them into despair, from a persuasion of their be
ing exposed to the wrath of heaven, as the non-elect,
or from a presumption of their ultimate security, as the
elect, into the most abandoned profligacy.
But the conclusion of the Article, as distinctly ex
pressive of the basis, upon which the doctrine is found
ed, and admirably calculated to prevent every misap
plication of it, is worthy of particular observation.
"Furthermore," it is said, " we must receive God's
promises in such wise as they are generally set forth to

that presume to say, that every man shall be
saved by the Law or Sect which he profess-
eth, (78.) so that he be diligent to frame his
life according to that Law, and the light of
us in holy Scripture, and in our doings that will of God
is to be followed, which Ave have expressly declared to
us in the word of God." When we consider the pre
ceding parts of the Article, the connexion of the whole,
and the sentiments of the Lutherans, whose very stile
on the subject seems particularly attended to, is it
possible for a moment to imagine (according to the
conception of some,) that the object of this clause is to
admit an absolute predestination in theory, but to pro
scribe it in practice? So far indeed from adopting
such a conclusion, we ought rather to be persuaded,
that the tendency of it is very different ; and that, in
stead of allowing in one sense, AA'hat it disallows in
another ; it rejects the same in both. For, assuming
God's universal promises as tbe ground work of pre
destination, it requires us to embrace them, not as con
fined to certain favourites previously ordained to bliss,
but as general to the whole human species, to Avhom
our Church elsewhere considers eternal life as offered
without discrimination, and not to indulge every evil
propensity of our nature, under a pretence of being
over-ruled by the secret will of Heaven, which we can
neither promote nor resist; but to act in conformity
with that will wliich is clearly revealed to us in the
holy Scripture ; a disposition in the common Parent of
all men to effect the salvation of all, who obstruct not
his operations on their part, " discarding the means of
grace and the hope of glory." That the Lutherans
perpetually urged the universality of the divine prom
ises and will, -I have already pointed out ; and it should
be remarked, that our Reformers on this occasion kept
an eye even upon the language, as well as opinions, of
Mr. Canethou. Had they been inclined to favour the
tenet of Calvin, Ave may be assured, that they would
not have countenanced an idea, which gave particular
offence to that Reformer, which he never alluded to, un
less to explain it away, and which he prided himself
upon having refuted as an error. " Aliquid disserui,"
he remarks in his Institute, "eorum enorem refellens,
quibus generalitas promissionum videtue aequare to-
tum humanum genus." Leb. iii. chap. 24, § 1. What
was the utmost latitude of expression on this subject,
which, had they been his disciples, they would have
admitted, we may learn from the Helvetic Confession,
which speaks indeed of God's promises being univer
sal, but, instead of extending that universality to all,
restricts it to the faithful, " Promissiones Dei sunt
universales fidelibus." Laurence.
(76.) This Article is to be considered as directed
against those who maintained, that it wras a matter of
indifference, whether men embraced the Gospel, or not;
that all religions were equally acceptable to God ; and
that all men would obtain salvation, although they re
jected the Gospel, provided they observed the rules of
the religion which they professed, and acted in con
formity to the dictates of reason. Bp. Tomline.
(77.) That is, they are to be looked upon, as subject
to the wrath of God, and unworthy of communion with

ARTICLES OF RELIGION.

613

nature. For holy Scripture doth set out unto
us only the Name of Jesus Christ, whereby
men must be saved.
Art. XIX. Ofthe Church. (79.)
THE visible Church of Christ (80.) is a
Congregation of faithful men, in the which
the pure Word of God is preached, and the
the Church. It was formerly the custom to condemn
errors in this form : " If any one holds such an error,
anathema sit," which we translate, " let him be ac
cursed :" many instances of this kind may be found,
not only in the acts of Councils, but also in the contro
versial writings of the ancient fathers ; and the prac
tice seems to have been derived from some expressions
in Scripture, such as Rom. ix. 3 ; 1 Cor. xvi. 22 ;
Gal. i. 8. The persons, against whom an anathema
was pronounced, were excluded from communion with
the Church of Christ. Bp. Tomline.
(78.) A great difference is to be observed between
the words " saved by the law," and " saved in the
law :" the one is condemned, but hot the other. To
be " saved by a law or sect" signifies, that by the vir
tue of that laAV or sect such men who follow it may be
saved : whereas to be " saved in a law or sect" im
ports only, that God may extend his compassions to
men that are engaged in false religions. The former
only is condemned, by this Article, which affirms no
thing concerning the other. Bp. Burnet.
As to such then, to Avhom the Christian religion is
revealed, there can no question be made : for it is cer
tain they are under an indispensable obligation to obey
and follow that which is graciously revealed to them.
Concerning those, avIio never heard of this religion,
whether, or how, they can be saved, there are passages
in Scripture, such as Rom. ii. 12. 14, 15; x. 14;
Acts x. 34, 35; which seem to import, that those, who
make the best use they can of that small measure of
light that is given them, shall be judged according to
it ; and that God will not require more of them than he
has given them. This agrees so well also with the
ideas which we have both of justice and goodness, that
this opinion wants not special colours to make it look
well. But on the other hand, the pardon of sin, and
the favour of God, are so positively limited to the be-
lie\rhig in Christ Jesus, and it is so expressly said, that
"there is no salvation in any other," and that "there
is none other name" or authority " under heaven given
among men, Avhereby Ave must be saved1 ;" that the
only distinction, which can be made in this matter, is
this, that it is only on the account and in the consid
eration of the death of Christ that sin is pardoned and
men are saved. Bp. Burnet.
(79.) We now enter upon the fourth and last division
of the Articles, namely, those which relate to Christ
ians as members of a religious society ; and the first
point to be settled upon this subject is the meaning of
the word " Church." Bp. Tomline.
(80.) This expression seems to be used in contradis
tinction to the mystical or invisible Church of Christ.

Sacraments be duly ministered according to
Christ's Ordinance, in all those things that of
necessity are requisite to the same.
As the Church of (81.) Hierusalem, (82.)
Alexandria, and Antioch, have erred ; so also
the Church of Borne hath erred, not only in
their living and manner of Ceremonies, but
also in matters of faith.

The mystical Church consists of those persons, who
have truly believed and obeyed the Gospel ; and who
are conceived, although they have lived at different
periods, to be united into one body, which is called
mystical or invisible, not only because they are not
now all upon earth ; but because the qualities and pro
perties, which give them a claim to be members of this
blessed society, were never the objects of sense, and
could not be judged of by men from merely external
circumstances. The visible Church in its most ex
tensive sense may include all persons, who are or have
been, by outward profession, Christians, whether they
have or have not believed all the doctrines, or obeyed
all the precepts of the Gospel. This may be called the
visible Catholick Church : and our Saviour himself
alludes to the mixture of real and nominal Christians
in his visible Church. Matt. xiii. 47. 24. But in this
Article the " visible Church" is used in a more limited
sense ; and comprehends only the Christians of one
country or city, or of one persuasion : thus it men
tions the Church of Jerusalem, of Alexandria, of An
tioch, and of Rome ; and in like manner we often speak
of the Church of England, of Holland, of Geneva, and
of the Lutheran Church : and in all those different
Churches are parts of the visible Catholick Church.
It is well known that the Church of Rome considers
itself as the only Christian Church : but on the other
hand we extend the name to any "congregation of faith
ful men, in the which the pure word of God is preach
ed, and the sacraments be duly administered, accord
ing to Christ's ordinance, in all those things that of ne
cessity are requisite to the same." Bp. Tomline.
(81.) The latter part of this Article relates to the
pretended claim of infallibility in the Church of Rome :
and the compilers of our Articles have very wisely ta
ken the first opportunity, which the plan of their ar
rangement allowed, to deny this claim ; since, if it were
admitted, all the other doctrines of Popery would be at
once established ; an infallible Church could not main
tain an untrue doctrine. Bp. Tomline.
(82.) This Article takes notice of thc errors of the
Churches of Jerusalem, Alexandria, and Antioch, be
cause they were the most famous ones, and were advan
ced to the dignity of being patriarchal Churches, as
well as that of Rome. Archdeacon Welchman.
It is not questioned but that the other patriarchal
Churches have erred : both that, where our Saviour
himself first taught, and which was governed by two of
the apostles successively ; and those, which were found
ed by St. Peter, in person or by proxy, as Church his
tory represents Alexandria and Antioch to have been.
Bp. Burnet.

614

ARTICLES OF RELIGION.

Art. XX. Of the Authority of the (83.)
Church.
The Church hath power (84.) to decree
Rites or Ceremonies, (85.) and Authority in
Controversies of Faith : (86.) And yet it is not
lawful (87.) for the Church to ordain any
thing that is contrary to God's Word written ;
neither may it so expound one place of Script-
(83.) The meaning of the word " Church" having
been settled in the preceding Article, the next thing to
be determined is, what authority belongs to every par
ticular Church ? and this inquiry naturally divides it
self into two parts ; namely, external forms, and mat
ters of faith : both of which are treated of in this Article.
Bp. Tomline.
(84.) By the Church we are here to understand those
that are vested with ecclesiastical authority. It is not
meant to exclude such, as have nothing to do with the
government of the Church, from being a part of the
Church : for if the governours of the Church be includ
ed in the definition of the Church, as every one grants
they are, then any part of the ecclesiastical authority,
which of right is exercised by these governours, may
properly and consistently be said to be exercised by the
Church. And since it is their business to take care,
that " every thing be done in the Church decently and
in order," (1 Cor. xiv. 40;) and to take care that the
true faith be preserved, as appears from Tit. iii. 10,
" A man that is an heretick, after the first and second
admonition reject," and from Tim. i. 3, " As I be
sought thee to abide still at Ephesus, when I went into
Macedonia, that thou mightest charge some that they
teach no other doctrine :" it follows, that they must have
a right to decree rites and ceremonies, without which
nothing can be done in publick assemblies that is decent
and orderly ; and that they must have authority in con
troversies of faith, that the peace of the Church be not
disturbed by contentious disputations, and that the
minds of the faithful be not corrupted by the sophistry
of hereticks. Archdeacon Welchman, Veneer.
(85.) It is very visible, that in the Gospels and Epis
tles there are but few rules laid down as to ritual mat
ters. In the Epistles there are some general rules
given, that must take in a great many cases ; such
as, " Let all things be done to edification, to order, and
to peace," (Rom. xiv, 19; 1 Cor. xiv. 40:) and in
the Epistles to Timothy and Titus, many rules are
given in such general words, as, " Lay hands suddenly
on no man," that, in order to the guiding of particular
cases by them, many distinctions and specialities were
to be interposed, to making them practicable and useful.
In matters, that are merely ritual, the state of man
kind in different climates and ages is apt to vary ; and
the same things, that in one scene of human nature may
look grave, and seem fit for any society, may in anoth
er age look light, and dissipate men's thoughts. It is
also evident, that there is not a system of rules given
in the New Testament about all these : and yet a due
method in them is necessary, to maintain the order and
decency that become divine things. This seems to be

ure, (88.) that it be repugnant to another.
Wherefore, although the Church be a Witness
and a Keep-er (89.) of Holy Writ, yet as it
ought not to decree any thing against the same,
(90.) so besides the same ought it not to enforce
any thing to be believed for necessity of salvation.
Art. XXI. Of the Authority of General
Councils.*
a part ofthe Gospel "liberty," that it is not "a law of
ordinances," (Gal. ii. 4 ; iv. 9 ; v. 1 :) these things
being left to be varied according to the diversities of
mankind. Bp. Burnet.
(86.) It appears from the preceding Article, that it
is not here intended to ascribe to the Church an infal
lible authority. The words of this Article are, " con
troversies of faith :" and this expression perhaps al
ludes to disputes which may arise between the members
of any Church; and it may be designed to assert, that
the governing part of the Church has authority to take
cognizance of such disputes, and to deliver their judg
ment concerning the points in controversy. Great
weight and deference would be due to such decisions :
and every man, that finds his own thoughts differ from
them, ought to examine the matter over again with
much attention and care, freeing himself all he can
from prejudice and ohstinancy, with a just distrust of
his own understanding, and an humble respect to the
judgment of his superiors. Bp. Burnet.
(87.) The written word of God is the rule of our faith
and practice ; and no consideration whatever can jus
tify a departure from it. Bp. Tomline.
(88.) All Scripture being given by inspiration of
God, there must be a perfect consistency and agreement
in all its parts ; and consequently no Church can have
a right to interpret one passage of Scripture in such a
manner, as to make it contradictory to another. Bp. Tomline.
(89.) It appears by historical evidence, that the holy
Scriptures have been constantly extant in the Church ;
and that she has in all ages received the same Script
ures, which we now enjoy : and therefore she is a wit
ness and a keeper of them. Dr. Bennet.
(90.) To the Christians " are committed the oracles
of God," as they were to the Jews in old time, as St.
Paul observes. Rom. iii. 2. Yet the Church ought
not to "decree any thing against the same," which is
farther confirmed by the answer of Peter and John to
the Jewish rulers, (Acts iv. 19,) " Whether it be right
in the sight of God, judge ye." Neither ought the
Church to " inforce any thing besides to be believed for
necessity of salvation ;" which is likewise confirmed by
what St. Paul saith, (Gal. iii. 15,) " Brethren, I speak
after the manner of men : though it be but a man's cov
enant, yet if it be confirmed, no man disannulleth or ad
deth thereunto." We may argue therefore, that much
less may men presume to take from, or add to, the word
of God. See Article vi. Veneer.
* The 21st of the former articles is omitted, because
it is partly of a local and civil nature, and is provided
for, as to the remaining parts of it, in other articles.

Art. XXII. Of Purgatory. (91.)
THE Romish doctrine concerning Purga-
(91.) This Article is entitled " Of Purgatory :" but
it relates to four other doctrines as well as purgatory ;
all of which were maintained by the Church of Rome,
and were rejected by our Church, and indeed by all pro
testants, at the time ofthe Reformation. Bp. Tomline.
(92.) The first of the particulars here rejected is
purgatory ; concerning which the doctrine ofthe Church
of Rome is, that every man is liable both to temporal
and eternal punishment for his sins : that God upon the
account of the death and intercession of Christ, does
indeed pardon sin as to its eternal punishment ; but the
sinner is still liable to temporal punishment, which he
must expiate by acts of penance and sorrow in this
world, together with such other sufferings as God shall
think fit to lay upon him : but, if he does not expiate
them in this life, there is a state of suffering and mis
ery in the next world, where the soul is to bear the tem
poral punishment of its sins, which may continue long
er or shorter, till the day of judgment. And in order
to the shortening of this, the prayers and supereroga
tions of men here on earth, or the intercession of the
saints in heaven, but above all things the sacrifice of
the mass, are of great efficacy. This is the doctrine of
thc Church of Rome, asserted in the Councils of Flor
ence and Trent. Bp. Burnet.
The doctrine of purgatory was never admitted into
the Greek Church ; but something of this kind seems
to have been believed by Pagans, Jews, and Mahomet
ans. Not only purgatory itself is not mentioned in Script
ure, but there is not the slightest authority for that dis
tinction between temporal and eternal punishment,
which is the foundation of this doctrine : nor are we di
rected to offer prayers or masses for the dead. It is
no where said, that there is any species of guilt or pun
ishment, from which the merits of Christ will not de
liver us : on the contrary we are told, that " the blood
of Jesus Christ will cleanse us from all sin," (1 John
i. 7 ;) and that "now there is no condemnation to them
which are in Christ Jesus." Rom. viii. 1.
Bp. Tomeine.
(93.) The next particular in this Article is, the con
demning ofthe Romish doctrine concerning "pardons"
or indulgences : this is founded on the distinction be
tween the temporal and eternal punishment of sin ; and
the pardon is of the temporal punishment, which is be
lieved to be done by a power lodged singly in the Pope,
derived from these words, " Feed my sheep," and " To
thee will I give the keys of the kingdom of heaA'en."
This may be by him derived, as they teach, not only
to bishops and priests, but to the inferior orders, to be
dispensed by them : and it excuses from penance, un
less he who purchases it thinks fit to use his penance in
a medicinal way as a preservative against sin. So the
virtue of indulgences is the applying of the treasure
of the Church upon such terms, as popes shall think
fit to prescribe, in order to the redeeming of souls from
purgatory, and from all other temporal punishments j
and that, for such a number of years as shall be speci-

ARTICLES OF RELIGION. 615
tory, (92.) Pardons, (93.) Worshipping, and

Adoration, as well of Images, (94.) as of Re-
liques, (95.) and also Invocation of Saints, (96.)
fied in the bulls, some of which have gone to thousands
of years : one I have seen to ten hundred thousand :
and as these indulgences are sometimes granted by spe
cial tickets, like tallies struck on that treasure, so
sometimes they are affixed to particular churches and
altars, to particular times or days, chiefly to the year
of jubilee ; they are also affixed to such things as may
be carried about, to Agnus Dei's, to medals, to rosa
ries and scapularies ; they are also affixed to some
prayers, the devout saying of them being a mean to
procure great indulgences. The granting of these is
left to the pope's discretion, who ought to distribute
them as he thinks may tend most to the honour of God
and the good of the Church ; and he ought not to be
too profuse, much less to be too scanty, in dispensing
them. This has been the received _oetri_e and praetiee of
the Church of Rome since the twelfth century : and the
Council of Trent in a hurry in its last session did in
very general words approve of tbe practice of the
Church in this matter ; and decreed that indulgences
should be continued : only they restrained some abuses,
particularly that of selling them ; yet even those re
straints were wholly referred to the popes themselves.
Bp. Burnet.
For the support of the doctrine of indulgences there
is not one passage in holy Scripture : but there are
several, which are inconsistent with the doctrine and
practice of the Church of Rome in this particular.
Thus (1 John i. 9,) we are told, that it is " God who
cleanseth us from all unrighteousness." And St. Peter,
speaking of our blessed Saviour (Acts iv. 12,) hath
these words, " Neither is there salvation in any other ;
for there is none other name under heaven given among
men, whereby we must be saved." And Isaiah tells
us, (liii. 5,) that " he was wounded for our transgress
ions, and bruised for our iniquities," that " the chas
tisement of our peace was upon him, and with his stripes
Ave are healed." Veneer.
(94.) The worshippers of images have endeavoured
to excuse themselves from the heinous charge of idola
try, by distinguishing between an image and an idol,
between an absolute and a relative worship : but in
vain ; for God hath not only forbidden the worshipping
of idols, as in (1 John v. 21,) " Little children, keep
yourselves from idols," and in a multitude of places
besides ; but hath absolutely forbidden us to pay any
religious worship to images. See Exod. xx. 4, 5.
Archdeacon Welchman, Veneer.
(95.) The saints themselves, when they were upon
earth, rejected the adoration that was offered them,
and that too with a great deal of vehemence, as we see
in Acts x. 25, 26 ; xiv. 12 — 15. How the reliques
came to be more holy than the saints themselves, it is
hard to imagine. Veneer.
(96.) The practice of invoking saints was not known
in the three first centuries, or in the middle of the fourth
century : for the invocation of Christ is urged by Atha-
nasius, Cyril, Basil, and other fathers of that time, as

616

ARTICLES OF RELIGION.

is a fond thing (97.) vainly invented, and
grounded upon no warranty of Scripture, but
rather repugnant to the Word of God.
Art. XXIII. Of Ministering in the Congre
gation. (98.)
IT is not lawful for any man (99.) to take
upon him the Office of public Preaching, or
Ministering the Sacraments in the Congrega
tion, before he be lawfully called, and sent to
execute the same. And those we ought to
judge lawfully (1.) called and sent, which be
chosen and called to this Work by men who
have public Authority given unto them in the
Congregation, to call and send Ministers into
the Lord's Vineyard.
an argument for his divinity, because they did not pray
to angels or other creatures ; and Augustine, who died
at the age of 76, in the year 430, says, " Let not the
worship of dead men be any part of our religion : they
ought to be so honoured that we may imitate them, but
not worshipped."
A very little inquiry will convince us, that there is
no foundation whatever for this doctrine in Scripture.
We are commanded to offer our prayers to God through
Christ alone : " There is one God, and one Mediator
between God and men, the man Christ Jesus." 1 Tim.
ii. 5. " Through him we have access to the Father."
Eph. ii. 18. No other person is mentioned, by whom
we can approach the Father : and the silence of Scrip
ture is decisive upon this subject ; for we may rest as
sured, that every necessary direction is given to us,
relative to the important duty of prayer. The wor
shipping of angels is forbidden by St. Paul : "Let no
man beguile you of your reward in a voluntary humili
ty, and worshipping of angels," (Col. ii. 18 :) it must
therefore be unlawful to worship men, who were made
inferior to angels. Bp. Tomiine.
(97.) Between the five doctrines condemned in this
Article there is a close connexion, and their history in
general carries with it their complete refutation. Our
Reformers therefore Avere fully justified in rejecting
these doctrines, which had thus arisen from indiscre
tion and avarice on the one side, and from ignorance
and superstition on the other ; and to pronounce them
" grounded on no warranty of Scripture, but rather
repugnant to the word of God." Br. Tomiine.
(98.) This Article consists of two parts : the former
asserts the unlawfulness of exercising the publick of
fices of religion without a regular appointment ; and
the latter relates to the authority, by which ministers
are to be appointed. Bp. Tomline.
(99.) Since the ministers ofthe word and sacraments
are "ambassadors for Christ," and "ministers of
God," (2 Cor. v. 20 ; vi. 4 ;) they must necessarily re
ceive their authority from God, and be sent by him :
and must not assume that authority to themselves, un
less they are called to it by God. And since God our

Art. XXIV. Of speaking in the Congrega
tion in such a Tongue as the people under-
standeth. (2.)
IT is a thing plainly repugnant to the Word
of God, and the Custom of the Primitive
Church, to have Public Prayer in the Church,
or to Minister the Sacraments in a Tongue not
understanded of the people.
Art. XXV. Of the Sacraments. (3.)
SACRAMENTS ordained of Christ be not
only badges (4.) or tokens of Christian men's
Profession ; but rather they be certain sure
witnesses, and effectual signs of grace, and
God's good will towards us, by the which he
Saviour from the time when he called the apostles has
not immediately called any one to the ministry ; it fol
lows, that they must be called by those, whose business
it is to call others. Thus the apostles ordained pres
byters and bishops ; and the bishops, ordained by the
apostles, did thenceforth ordain others. See Acts xx.
28 ; Heb. v. 4. Archdeacon Welchman.
(1.) We know that the power of " calling and send
ing ministers into the Lord's vineyard" Avas granted to
the bishops only, from the age of the apostles to the
time of the Reformation : but that from thenceforwards
some Churches, which in other things were rightly re
formed, have allowed it also to preshyters ; whether
justly or not, we leave it to themselves to consider :
we neither judge nor despise them. But the case is
widely different with our own countrymen ; who, re
belling against an excellently well constituted Church,
have arrogated to themselves this power of ordination.
These therefore we rightly and deservedly account
guilty of schism and disorder. Archdeacon Welchman.
(2.) In King Edward's Articles they took in preach
ing with prayer ; but the present Article is restrained
to prayer. The former only affirms the use of a known
tongue to be most fit and agreeable to the w ord of God :
the latter denies the worship in an unknown tongue to
be lawful, and affirms it to be " repugnant to the word of
God ;" to Avhich it adds " and the custom of the primi
tive Church." Bp. Burnet.
(3.) We have noAV before us a series of Articles,
seven in number, which treat ofthe Christian doctrine
of Sacraments. The two first relate to Sacraments in
general, the third to Baptism, and the other four to
the Lord's Supper. Under this Article Ave are to con
sider the meaning of the Avord " Sacrament ;" and to
distinguish the real Sacraments of the Gospel from the
pretended ones of the Church of Rome. Bp. Tomline.
(4.) Sacraments are indeed so many " tokens" or
marks of distinction, by which Christians are distin
guished from unbelievers ; but they are also visible
signs of an invisible grace, and do really convey that
grace, of which they are signs, to those who receive

ARTICLES OF RELIGION.

617

doth work invisibly in us, and doth not only
quicken, but also strengthen and confirm our
faith in him.
There are two Sacraments (5.) ordained of
Christ our Lord in the Gospel, that is to say,
Baptism, and the Supper of the Lord.
Those five commonly called (6.) Sacra
ments, that is to say, Confirmation, Penance,
Orders, Matrimony, and Extreme Unction,
are not to be counted for Sacraments of the
Gospel, (7.) being such as have grown, partly
of the corrupt following of the Apostles, part
ly are states of life allowed by the Scriptures ;
but yet have not like nature of Sacraments
with Baptism and the Lord's Supper, for that
them worthily : but they do this, not by their own vir
tue or power, but by the operation of the Holy Ghost
accompanying them. Thus baptism regenerates us,
(Acts ii. 38 ; Eph. v. 26 :) and in 1 Cor. x. 16, we
are told, that the Lord's supper communicates to us
the body and blood of Christ.
Archdeacon Welchman, Veneer.
(5.) As for the number of the Sacraments, since it
belongs to him only to institute them, who is able to
confer the accompanying grace, there cannot be more
than those, which God himself hath instituted. And
those which he hath instituted are but two ; namely,
Baptism, and the Supper of the Lord : for to those on
ly doth the definition of a Sacrament belong. Veneer.
(6.) That is, which were commonly called so, when
these Articles were drawn up. The number of Sacra
ments was not among the abuses first corrected by the
Reformers. Bp. Tomline.
(7.) Namely, in the strict and proper sense of the
word : they were not instituted as such, by Christ or
his apostles : nor were they knoAvn by that name in
the primitive age of the Church. Confirmation and
Orders we allow to be holy functions derived from the
apostles, though they want the essential qualities of a
Sacrament. Penance, as practised by papists, is a
corruption of a part of ancient ecclesiastical discipline,
and was perverted into its present form of a Sacrament
by tbe management and contrivance of the clergy in
the time of darkness and ignorance. Matrimony has
no claim whatever to be considered as a Christian sa
crament, since it was not instituted by our Saviour,
nor was its original character changed by the Gospel.
It is indeed a divine institution ; and a state of so much
importance to the happiness of mankind, that it is very
proper to be solemnized by prayer and other acts of
religious worship. And lastly we intirely reject ex
treme unction, as having no other foundation than that
of a symbolical rite, incidentally mentioned in Scrip
ture, as accompanying the miraculous healing of bodily
diseases in the apostolick age. Bp. Tomline.
(8.) By the word " Sacraments" in this clause the
Church means the sacramental elements : and she
manifestly strikes at the known practice of the papists,
who elevate the host, and carry it about to be seen and

they have not any visible Sign or Ceremony
ordained of God.
The Sacraments were not ordained (8.) of
Christ to be gazed upon, or to be carried about,
but that we should duly use them. And in
such only as worthily receive the same, (9.)
they have a wholesome effect or operation :
but they that receive them unworthily, (10.)
purchase to themselves damnation, as St. Paul
saith.
Art . XXVI. Of the Unworthiness of the Min
isters, which hinders not the Effect of the
Sacraments. (11.)
ALTHOUGH in the visible Church (12.)

adored by the people. But the papists themselves never
used to carry about or elevate the. element of Baptism,
that I know of : and therefore I cannot tell how our
Church happened to express herself in the plural number.
However the proposition is certainly true with respect
to the elements of both the Sacraments. Dr. Bennet.
(9.) We derive no benefits from the receiving of the
Sacrament, nor indeed from the performance of any
part of our religious duty, unless it be done with a pro
per disposition, and a suitable frame of mind -. " God
is a Spirit ; and they that worship him must worship
him in spirit and in truth." John iv. 24. This sen
tence also of the Article is directed against the papists,
who maintain that the partaking of the Lord's supper
necessarily promotes our salvation ; that the opus ope-
ratum, as they call it, is always attended with real
benefit. Bp. Tomline.
(10.) It is much to be feared that the expression,
" we eat and drink our own damnation," in our Com
munion-service, deters many persons from participat
ing of the Lord's supper : and therefore I recommend
it to all clergymen, occasionally to explain to their con
gregations the meaning of the original passage from
which it is taken, as well as the sense of the word
" damnation," when our Bible was translated. Bp. Tomline.
(11.) The enormous and publick vices ofthe Roman
clergy, at the time of the Reformation, gave great of
fence ; and caused the revival of the tenet of the an
cient Donatists, that not only heresy and schism, but
personal sins also, invalidated the sacred functions of
Christian ministers. This opinion was maintained by
the Anabaptists, but it was by no means general among
Protestants ; it was not adopted by Luther or Calvin;
it was condemned in the Confession of Augsbourg, and
in that of the Helvetick Churches ; and it is rejected
by our Church in this Article. Bp. Tomline.
(12.) The ministers of the Gospel do not minister
their own, but Christ's sacraments ; and the Church
in receiving them hath respect to Christ himself, and
not to them : and therefore she receives them not so
much from the ministers, as from Christ by their hands.
The virtue then and efficacy of them, since it depends
upon Christ alone, cannot be hindered by a minister,

618

ARTICLES OF RELIGION.

the evil be ever mingled with the good, and
sometime the evil have chief authority in the
ministration of the Word and Sacraments :
yet, forasmuch as they do not the same in
their own name, but in Christ's, and do min
ister by his Commission and Authority, we
may use their Ministry, both in hearing the
Word of God, and in receiving the Sacra
ments. Neither is the effect of Christ's Or
dinance taken away by their wickedness, nor
the grace of God's gifts diminished from such,
as by faith, and rightly, do receive the Sacra
ments ministered unto them, which be effect
ual, because of Christ's institution and prom
ise, although they be ministered by evil men.
how wicked soever he be. " Who then is Paul, and
who is Apollos, but ministers by whom ye believed,
even as the Lord gave to every man ? I have planted,
Apollos watered ; but God gave the increase." 1 Cor.
iii. 5, 6. Archdeacon Welchman.
Attendance upon the publick service of God is the
duty of every Christian, and the personal faults of the
ministers by no means justify us in absenting ourselves
from it. " The Scribes and Pharisees," says our Sa
viour, "sit in Moses's seat : all therefore whatsoever
they bid you observe, that observe and do ; but do not
ye after their works, for they say and do not." Matt.
xxiii. 2, 3. In the same manner Christians are bound
to observe whatever their ministers shall deliver out of
the Word of God, and to consider every ordinance as
valid, which they shall perform agreeably to the insti
tution of Christ ; although in their characters, and in
the disagreement between their lives and doctrine, they
shall resemble the Scribes and Pharisees. Bp. Tomline.
If the faults pf ministers vitiate the Sacraments, no
one can tell whether he has received the Lord's Supper,
or whether he was baptized, or not. Bp. Tomline.
(13.) The last paragraph of this Article is so clear,
that it needs no explanation ; and it is so evident, that
it needs no proof. Timothy was required to receive
" an accusation of an elder," when regularly tendered
to him; and to "rebuke before all those that sinned ;"
and he was charged to withdraw himself from " those
teachers, who consented not to wholesome words," and
who "made a gain of godliness." 1 Tirn. v. 1. 19,
20 ; vi. 3, 4, 5.
(14.) The Greek words /3air<r(£„ and /3a#*no>oj, from
whence the English word " Baptism" is taken, among
the sacred writers denote any washing, whether it be by
dipping or sprinkling. See Mark vii. 4 ; Luke xi. 38.
But whether the sacrament of Baptism be administered
by dipping or by sprinkling, it significantly points out
to us the grace, which is conferred by this sacrament.
For, as the filth of the body is washed away by w*tcr,
so are the stains of the soul by remission of sins : and,
as in immersion or dipping it is intimated, that we are
buried and rise again with Christ, so in aspersion or

Nevertheless, it appertaineth to the Disci
pline of the Church, (13.) that inquiry be
made of evil Ministers, and that they be ac
cused by those that have knowledge of their
offences : and finally, being found guilty, by
just judgment, be deposed.
Art. XXVH. Of Baptism. (14.)
BAPTISM is not only a sign of Profession,
and mark of Difference, whereby Christian
men are discerned from others that be not
christened : but it is also a sign of Regenera
tion, (15.) or new Birth, whereby, as by an in
strument, they that receive Baptism rightly
are grafted into the Church : the promises of
sprinkling it is likewise signified, that we die and are
born again ; since it was the custom to wash the dead,
as well as those who were newly born. See Acts ix.
37. Archdeacon Welchman.
(15.) " He saved us," saith St. Paul, " by the wash
ing of regeneration, and renewing of the Holy Ghost."
Tit. iii. 5. "They that receive baptism rightly," that
is, they that receive it, (from persons duly authorized,
Bp. Tomline,) in the name of the Father, of the Son,
and of the Holy Ghost, together with a serious pro
fession of faith and repentance, are thereby "grafted
into the Church :" for "by one Spirit are we all bap
tized into one body." 1 Cor. xii. 13. To them "the
promise of forgiveness of sin is visibly signed and seal
ed :" and therefore the author of the Epistle to the
Hebrews exhorts them to " draw near to God with a
true heart, in full assurance of faith, having their
hearts sprinkled from an evil conscience, and their
bodies washed with pure water," (Heb. x. 22 ;) and so
we read in Acts xxii. 16, "And now why tarriest
thou ? Arise, and be baptized, and wash away thy
sins, calling on the name of the Lord." " The prom
ise of our adoption to be the sons of God by the Holy
Ghost" is likewise "signed and sealed to them :" for, as
the apostle says to the Galatians, (iii. 26, 27,) " Ye are
all the children of God by faith in Christ Jesus. For as
many of you, as have been baptized into Christ, have put
on Christ." Also "by baptism faith is confirmed, and
grace increased, by virtue of prayer unto God :" thus we
see, (Acts ii. 41, 42,) with how ardent a zeal the new con
verts behaved themselves after they had been baptized,
" continuing stedfastly in the apostles' doctrine, and
fellowship, and in breaking of bread, and in prayers."
Such is the case with adult persons : nor is it to be
imagined, even as to infants, that God is in vain called
upon by the Church for them. Archdeacon Welchman.
Baptism therefore is a federal admission into Christ
ianity : it is the seal of a contract, in which all the
privileges and blessings of the Gospel are on God's
part conditionally promised to the persons baptized;
and they on the other hand engage by a solemn profess
ion and vow to maintain the doctrines, and observe the
precepts, of the Christian religion.

ARTICLES OF RELIGION.

619

the forgiveness of sin, and of our adoption to
be the sons of God by the Holy Ghost, are
visibly signed and sealed : faith is confirmed,
and grace increased by virtue of Prayer unto
God. The Baptism of young children (16.)
is in any wise to be retained in the Church as
most agreeable with the institution of Christ.
Art. XXVIII. Of the Lord's Supper. (17.)
THE Supper of the Lord is not only a
sign (18.) of the Love that Christians ought
The spiritual effects of baptism are clearly asserted
in the ancient ecclesiastical writers : and nothing can
mark more strongly the high idea they entertained of
the importance of this sacrament, than the names which
they applied to it. They called it a divine indulgence ;
an absolution from sin ; birth in water ; a regeneration
of the soul ; the laver of regeneration ; the water of
life ; the unction ; the seal of the Lord ; the illumina
tion ; the salvation ; the garment of immortality ; the
priesthood of the laity ; and the signature of faith.
Bp. Tomline.
(16.) The last head in this Article relates to the bap
tism of infants, which is spoken of with that modera
tion, which appears eminently through all the Articles
of eur Church. On this head it is only said, to be
" most agreeable with the institution of Christ," and
that therefore it " is to be in any ways retained in the
Church." Bp. Burnet.
Infant baptism is not mentioned in the canons of any
Council, nor is it inserted as an object of faith in any
creed ; and thence we infer that it was a point not con
troverted at any period of the Ancient Church : and
we know that it was the practice in all established na
tional Churches. Dr. Wall says, that Peter Bruis, a
Frenchman, who lived about the year 1030, was the
first Antipoedobaptist teacher who had a regular con
gregation. The Anabaptists of Germany took their
rise in the beginning of the sixteenth century : but it
does not appear that there was any congregation of
Anabaptists in England till the year 1640. Bp. Tomline.
(17.) The institution of the sacrament ofthe Lord's
Supper is recorded by the three first Evangelists, and
by the apostle St. Paul, whose words differ very little
from those of his companion St. Luke : and the only
difference betAveen St. Matthew and St. Mark is, that
the latter omits the words "for the remission of sins."
There is a Aery general agreement among them all.
This sacrament, being thus instituted, was adopted by
all early Christians with very few exceptions : and no
modern sect rejects it, except the Quakers, and some
Mysticks, who make the whole of religion to consist of
contemplative love. Bp. Tomline.
(18.) The Lord's supper is indeed a sign of that
mutual love, and of that intimate friendship, which is,
or ought to be, among Christians: "for we, being
many, are one bread and one body ; for we are all par
takers of that one bread. 1 Cor. x. 17.
Archdeacon Welchman.

to have among themselves one to another;
but rather it is a Sacrament of our Redemp
tion by Christ's death : insomuch that to such
as rightly, worthily, and with faith receive the
same, the Bread which we break is a partak
ing of the Body of Christ ; and likewise the
Cup of Blessing is a partaking of the Blood of
Christ. Transubstantiation (or the change of the
Substance (19.) of Bread and Wine) in the
Supper of the Lord, cannot be proved by Ho-
The expressions in the Article, " partaking in the
body and blood of Christ," and in St. Paul's Epistle,
"the communion of the body and blood of Christ," are
synonymous ; and signify, that those, who worthily re
ceive the Lord's supper, share in the benefits which
were purchased for mankind by the death of Christ ;
such as reconciliation to God, the assistance of his holy
Spirit, the strengthening of faith, and final remission
of sins in those, who continue to believe and obey the
Gospel. The Lord's supper therefore fully answers
the description of "sacraments ordained by Christ,"
as given in the twenty-fifth Article : that they " are
not only badges or tokens of Cliristian men's profess
ion, but rather they be certain sure witnesses and ef
fectual signs of grace and God's good will towards us,
by the which he doth work invisibly in us, and doth not
only quicken, but also strengthen and confirm our faith
in him. Bp. Tomline.
(19.) The Article next condemns the popish doctrine
of transubstantiation or the change of the substance
of bread and wine into the real substance of Christ's
body and blood, in the administration of the Lord's
supper. The idea of Christ's bodily presence in the
eucharist Avas first started in the beginning of the
eighth century, and it owed its rise to the indiscretion
of preachers and writers of warm imaginations, who,
instead of explaining judiciously the lofty figures of
Scripture language upon this subject, understood and
urged them in their literal sense. Thus the true mean
ing of these expressions was grossly perverted : but as
this conceit seemed to exalt the nature of the holy Sa
crament, it was eagerly received in that ignorant and
superstitious age ; and was by degrees carried farther
and farther, by persons still less guarded in their ap
plication of these metaphorical phrases, till at length,
in the twelfth century the actual change of bread and
wine into the body and blood of Christ, by the conse
cration of the priest, was pronounced to be a Gospel
truth, by the pretended authority of the Church of
Rome. Luther, in contradiction to the other reform
ers, only changed transubstantiation into consubstan-
tiation, which means that the substance of Christ's
body and blood is present in the boly Sacrament with
the substance of the bread and Avine ; and his perse
verance in this opinion was a principal cause of the
division among the reformed Churches. He was op
posed by Zuingle and Calvin, but the Confession of
Augsburg, which was draAvn up by Melanchthon, fa
vours consubstantiation. There is however considera-
86

620

ARTICLES OF RELIGION.

ly Writ ; (20.) but it is repugnant to the plain
words of Scripture, overthroweth the nature
of a Sacrament, and hath given occasion to
many Superstitions.
The Body of Christ is given, taken, and
eaten in the Supper, only after an heavenly
and spiritual manner. And the mean where
by the Body of Christ is received and eaten
in the Supper, is Faith. (21.)
The Sacrament of the Lord's Supper was
not (22.) by Christ's Ordinance reserved, car
ried about, lifted up, or worshipped.
ble doubt concerning the real sentiments of Melanch-
thon, upon this subject, especially in the latter part of
his life. Bp. Tomline.
(20.) In arguing against this doctrine, we may first
observe, that it is contradicted by our senses, since we
see and taste that the bread and wine after consecration,
and when we actually receiAre them, still continue tobe
bread and wine, without any change or alteration
whatever. And again, was it possible for Christ,
when he instituted the Lord's supper, to take his own
body and his own blood into his own hands, and de
liver them to every one of his apostles? or was it possi
ble for the apostles to understand our Saviour's com
mand to drink his blood literally, when they vrere for
bidden, under the severest penalties, to taste blood by
the law of Moses, of which not only they themselves,
but Christ also had been a strict observer ? They ex
pressed not the slightest surprise or reluctance when
Christ delivered to them the bread and wine, which
-could not have been the case, had they conceived them
selves commanded to eat the real body and drink the
real blood of their Lord and Master. The bread and
wine must have been considered by them as symboli
cal, and indeed the Avhole transaction was evidently
figurative in all its parts; it was instituted, as was
just now observed, when the Jews, by killing tlie pas
chal lamb, commemorated their deliverance from
Egyptian bondage by thc hand of Moses, which was
typical of the deliverance of all mankind from the
bondage of sin by the death of Christ, the Lamb slain
From the foundation of the world ; and as the occasion
was typical, so likewise were the words used by our
Saviour : "This is my body which is broken, and this
is my blood which is shed." But his body was not yet
broken, nor was his blood yet shed ; and therefore the
breaking of the bread, and the pouring out of the wine,
were then figurative of what was about to happen, as
they are now figurative of what has actually happened.
He also said, "This cup is the new testament of my
blood," (1 Cor. xi. 25;) which words could not be
meant in a literal sense; the cup could not be changed
into a covenant, though it might be a representation or
memorial of it. Our Saviour called the wine, after
it was consecrated, "the fruit of the vine," (Matt.
xxvi. 29,) which implied that no change had taken
place in its real nature. Since then the words, "this
is my body, and this is my blood," upon which the

Art. XXIX. Of the Wicked, which eat not
of the Body of Christ in the Use of the
Lord's Supper. (23.)
THE wicked, and such as be void of a
lively faith, (24.) although they do carnally
and visibly press with their teeth (as St. Au
gustine saith) the Sacrament of the Body and
Blood of Christ ; (25.) yet in no wise are they
partakers of Christ ; but rather to their Con
demnation do eat and drink the Sign or Sacra
ment of so great a thing.

papists pretend to support this doctrine, were manifest
ly used in a figurative sense, and must have been so
understood by the apostles, to whom they were origin
ally addressed, we may safely pronounce that trans-
substantiation, or the change ofthe substance of bread
and wine, in the supper of the Lord, cannot be proved
by holy writ. That the early Christians understood
our Saviour's words in a figurative sense, appears from
the writings of more than twenty fathers, without a
single authority on the opposite side. Bp. Tomline.
(21.) Since Christ saith, (John vi. 53,) "Except ye
eat the flesh of the Son of man and drink his blood, ye
have no life in you ;" and since he also saith, (ver. 47,)
that " he that believeth on him hath everlasting life :'»
it is manifest that faith is the mean by which the body
of Christ is eaten. See also John vi. 35.
Archdeacon Welchman.
(22.) This last part of the Article refers also to the
papists, among whom it is the custom to reserve part
of the consecrated bread, for the purpose of giving it
to the sick, or other absent persons, at some future
time ; they also carry about the host, when consecrated,
in solemn procession, elevate it with superstitious cere
mony, and worship it in the same manner as they would
worship Christ himself. None of these practices are
warranted by Christ's ordinance, or any authority of
Scripture ; they are utterly inconsistent with the sim
plicity and spiritual nature of Christian sacraments ;
they were unknown in the primitive ages of the Gos
pel; and have evidently originated from the absurd
doctrine of transubstantiation. Bp. Tomline.
(23.) This Article is connected with the preceding,
and follows from it ; it was probably directed against
one of the papists, who contend, that the mere receiv
ing of the Lord's Supper procures remission of sins,
ex opere operate, as it Avere mechanically, whatever
may be the character and disposition of the communi
cant. Bp. Tomline.
(24.) This Article is an inference or deduction from
the former : for since a lively faith is the mean, where
by we eat the body of Christ in the Lord's Supper, it
is impossible that the wicked, who have no true faith,
should be partakers of the body of Christ : and St.
John tells us, that, " if we say that Ave have fellowship
with him, and walk in darkness, we lie and do not the
truth : but if avc walk in the light, as he is in the light,
we have fellowship one with another, and the blood of

ARTICLES OF RELIGION.

621

Art. XXX. Of both Kinds. (26.)
THE Cup of the Lord is not to be denied to
the Lay-People: for both the parts of the
Lord's Sacrament by Christ's Ordinance and
Commandment, ought to be ministered to all
Christian men alike. ,
Art. XXXI. Of the one Oblation of Christ
finished upon the Cross. (27.)
THE offering of Christ once made, is that
perfect redemption, propitiation, and satisfac-
Jesus Christ his Son cleanseth us from all sin."
1 John i. 6, 7. Archdeacon Welchman.
(25.) The passage of St. Augustine, to which this
Article refers, is in his 26th treatise on St. John. The
words are these : " He that eateth my flesh, and drink
eth my blood, dwelleth in me, and I in him." To dwell
then in Christ, and to have him dwelling in us, this is
to eat that food, and to drink that drink. And he, who
by this means doth not dwell in Christ, and in whom
Christ doth not dwell, without doubt neither spiritually
eats his flesh, nor drinks his blood, though he carnally
press with his teeth the sacrament of the body and
blood of Christ : but rather to his own condemnation
he eats and drinks the sacrament of so great a thing,
because he hath presumed to come impure to the sacra
ments of Christ, which none receive worthily, but
they who are pure : of whom it is said, " Blessed are
the pure in heart, for they shall see God." Matt. v. 8.
Archdeacon Welchman.
(26.) It appears from the unanimous testimony of
the fathers, and from all the ancient rituals and litur
gies, that the sacrament of the Lord's Supper was, in
the early ages of the Church, administered in both
kinds, as Avell to the laity as to the clergy. The prac
tice of denying the cup to the laity arose out of the
doctrine of transubstantiation. The belief that the sa
cramental bread and Avine were actually converted into
the body and blood of Christ, naturally produced, in a
weak and superstitious age, an anxious fear lest any
part of them should be lost or wasted. To prevent any
thing of this kind in the bread, small wafers Avere us
ed, which were put at once into the mouths of the com
municants by the officiating ministers; but no expe
dient could be devised to guard against the occasional
spilling of the wine in administering it to large congre
gations. The bread was sopped in the wine, and the
wine was conveyed by tubes into the mouth, but all in
vain-; accidents still happened, and therefore it Avas
determined that the priests should entirely withhold the
cup from the laity. It is to be supposed, that a change
of this sort, in so important an ordinance as that of
the Lord's Supper, could not be effected at once. The
first attempt seems to have been made in the twelfth
century ; it was gradually submitted to, and was at
last established by the authority of the Council of Con
stance, in the year 1414; but in their decree they ac
knowledged that " Christ did institute this sacrament

tion for all the sins of the whole world, both
original and actual ; and there is none other
satisfaction for sin, but that alone. Wherefore
the Sacrifice of Masses, in which it was com
monly said, that the Priest did offer Christ for
the quick and the dead, to have remission of
pain or guilt, were blasphemous fables, and
dangerous deceits. (28.)
Art. XXXII. Of the Marriage of
Priests. (29.)
BISHOPS, priests, and deacons, (30.) are
of both kinds, and that the faithful, in the primitive
Church, did receive both kinds ; yet a practice being
reasonably introduced to avoid some dangers and scan
dals, they appoint the custom to continue of consecra
ting in both kinds, and of giving to the laity only in
one kind," thus presuming to depart from the positive
commands of our Lord respecting the manner of ad
ministering the sign of the covenant between himself
and mankind. From that time it has been the invaria
ble practice of the Church of Rome to confine the cup
to the priests. And it was again admitted at the Coun
cil of Trent, that the Lord's Supper was formerly ad
ministered in both kinds to all communicants, but it
was openly contended, that the Church had power to
make the alteration, and that they had done it for
weighty and just causes. These causes are not stated
in the canon ofthe Council. The reformed Churches,
'even the Lutheran, which maintain the doctrine of con-
substantiation, restored the cup to the laity. In a
convocation held in the first year of Edward the Sixth's
reign it was unanimously voted that the sacrament of
the Lord's Supper should be received in both kinds by
the laity as well as the clergy ; and therefore it is re
markable that there Avas nothing on this subject in the
Articles of 1552 : both this, and the preceding Article,
were added in 1562. Bp. Tomtkne.
(27.) The papists believing that the bread ana wine
are by consecration changed into the real rffcly and
blood of Christ, consider Christ as offered up to God
at every celebration of the eucharist; and maintain
that this sacrifice of Christ will be the means of short
ening the pains of purgatory, and of reconciling God
to those who shall procure such masses to be said,
whether they be living or dead. Hence the rich are
induced to give or bequeath money for this purpose,
and masses are constantly said in popish churches, in
the name, and at the request, of particular persons,
whose salvation they are supposed to promote. These
are called solitary masses, as the priests only partake
of them ; and it frequently happens that several of these
masses are going on at the same time, at different al
tars at the same church. These masses Avere unknown
among early Christians ; and even at the Council of
Mentz, at the end of the reign of Charlemagne, it was
decreed, that no priest should say mass alone. Solita
ry masses did not come into general use till the twelfth
century, soon after the doctrine of transubstantiation

622

ARTICLES OF RELIGION.

not commanded by God's Law, either to vow
the estate of single life, or to abstain from
Marriage : therefore it is lawful for them, as
for all other Christian men, to marry at their
own discretion, as they shall judge the same
to serve better to godliness.
Art. XXXIII. Of excommunicate Persons,
how they are to be avoided. (3 1 .)
THAT person which by open denunciation
of the Church, (32.) is rightly cut off from the
Unity of the Church, and excommunicated,
ought to be taken of the whole multitude of
was established ; but the belief that particular persons
might be benefited by offerings made in their name at
the Lord's table, was more ancient ; and the custom of
praying for the dead at the administration of the Lord's
Supper, was as old as the time of Chrysostom. From
these practices to that of offering private masses for the
dead or living, the transition was easy, with the as
sistance of the neAvly-invented doctrine of transubstan
tiation ; and more especially as these masses were
made the source of great wealth to the clergy. The
Article is directed against this doctrine and practice of
the Church of Rome. Bp. Tomline.
(28.) " The sacrifices of masses" may justly be call
ed fables, since they have no authority in Scripture ;
and they are blasphemous, inasmuch as they derogate
from the sufficiency of the death and passion of Christ,
as an expiation for the sins of mankind ; and they are
dangerous deceits, because they encourage wickedness,
by holding out an easy method of pardon, and lead men
to place their hope of salvation upon a false foundation.
Bp. Tomline.
(29.) Siricius, who according to Dufresnoy, died in
the year 399, was the first pope that forbade the mar
riage of the clergy ; but it is probable this prohibi
tion v|as but little regarded, as the celibacy of the cler
gy seems not to have been completely established till
the papacy of Gregory the Seventh, at the end of the
eleventh century, and even then it was loudly complain
ed of by many writers. The history of the following
centuries abundantly proves the bad effects of this abuse
of Church power. Bp. Tomline.
(30.) Since it appears from 1 Cor. ix 5, that the
apostles had and led about their wives ; and since St.
Paul tells us, (1 Tim. iii. 11,) what qualifications the
wives of presbyters and deacons ought to have ; and
finally, since we are told in Heb. xiii. 4, that " mar
riage is honourable in all, and the bed undefiled :" it
follows that it is lawful for the clergy to marry, as
well as for other Christians, as this Article directs. ¦ Veneer.
(31.) Excommunication was practised in tbe early
times of the Church for certain offences, and excom
municated persons were upon repentance again restored
to communion. There were two sorts of excommuni
cation, the less and the greater ; by the former, men
were excluded from partaking ofthe eucharist, but they

the faithful, as an Heathen and Publican, until
he be openly reconciled by Penance, and re
ceived into the Church (33.) by a Judge that
hath authority thereunto.
Art. XXXIV. Of the Traditions of the
Church. (34.)
IT is not necessary (35.) that Traditions and
Ceremonies be in all places one, or utterly
like ; for at all times they have been divers,
and may be changed according to the diversi
ty of countries, times, and men's manners, so
that nothing be ordained against God's word.
were allowed to attend the other parts of divine ser
vice ; by the latter they were entirely expelled from
Church, and were not permitted to be present at the
performance of any publick office of religion ; the form
er was temporary, but the latter was perpetual, unless
the delinquent gave full proof of his repentance.
Most of the reformed Churches asserted the power
of excommunication ; it makes a part of our Church
discipline, but it has of late years been very rarely
practised. Bp. Tomline.
(32.) The nature of all societies must import this ; that
they have a power to maintain themselves according to
the design and rules of their society. A combination
of men, made upon any bottom whatsoever, must be
supposed to have a right to exclude out of their num
ber such as may be a reproach to it, or a mean to dis
solve it : and it must be a main part ofthe office and du
ty of the pastors of the Church to separate the good
from the bad ; to warn the unruly ; and to put from
among them wicked persons. Bp. Burnet.
(33.) Penance is an ecclesiastical punishment, used in
the discipline ofthe Church, which doth affect the body of
the penitent : by which he is obliged to give a publick
satisfaction to the Church for the scandal he hath giveft
by his evil example. Bp. Burnet.
(34.) The word " traditions" is not here used in th»
same sense, in which it was used in the explanation of the
sixth Article. It there signified unwritten articles of
faith, asserted to be derived from Christ and his apos
tles ; in this Article it means customs or practices, re
lative to the external worship of God, which have been
delivered down from former times : that is, in the sixth
Article, traditions meant traditional doctrines of pre
tended divine authority ; and in this it means tradition
al practices acknowledged to be of human institution.
Bp. Tomline.
(35.) Rites and ceremonies are in themselves indiffer
ent, as is agreed on all hands : and therefore there is no ne
cessity for their being the same in all countries and all
times. For, as the apostle argues, (Rom. xiv. 17,) the
essential parts of religion are of another nature ; name
ly, "righteousness, peace, and joy in the Holy Ghost.'*
Nevertheless when those indifferent things are estab
lished by the authority of the Church, they ought to be
observed by all, out of reverence to that authority, be
cause it is from God, who hath commanded us to " obey

ARTICLES OF RELIGION.

623

Whosoever, through his private judgment,
willingly and purposely doth openly break the
Traditions and Ceremonies of the Church,
which be not repugnant to the word of God,
and be ordained and approved by common au
thority, ought to be rebuked openly (that
other may fear to do the like) as he that of-
fendeth against the common Order of the
Church, and hurteth the Authority of the
Magistrate, and woundeth the Consciences of
the weak Brethren.
Every Particular or National Church (36.)
hath Authority to ordain, change, and abolish
Ceremonies or Rites of the Church, ordained
only by man's authority, so that all things be
done to edifying.
those who rule over us," (Heb. xiii. 17;) and to be
subject to the higher powers," (Rom. xiii. 1 ;) and who
hath left a power with the governours of the Church to
take care, that " all things" in the publick worship
"be done decently and in order." 1 Cor. xiv. 40.
And therefore, whosoever wilfully and openly breaks
the traditions and ceremonies of the Church, thus or
dained, is a schismatical person, a disturber of the
peace of the Church. Veneer.
(36.) The second branch of this Article is against
the unalterableness of laws made in matters indifferent;
and it asserts the right of every national Church to take
care of itself. That the laws of any one age of the
Church cannot bind another, is very evident from this,
that all legislature is still entire in the hands of those
who have it. The laws of God do bind all men at all
times : but the laws of the Church, as well as the laws
of every state, are only provisions made upon the present
state of things, from the fitness or unfitness that appears
to be in them, for the great ends of religion, or for the
good of mankind. All these things are subject to al
teration ; therefore the power of the Church is in every
age entire, and is as great as it was in any one age,
since the days, in which she was under the conduct of
men immediately inspired. Bp. Burnet.
But though there may sometimes be sufficient ground
for ordaining neAv ceremonies, or for altering or abol
ishing old ones, it is to be remembered, that changes
in established forms are not to be made for slight caus
es, or without full deliberation ; and we are always to
keep in view the apostolical precept alluded to in the
Article ; " Let us follow after the things which make
for peace, and things wherewith we may edify one an
other." Rom. xiv. 19. The principle, upon which the
popish ceremonies were rejected at the time of the Re
formation, was of a higher nature than that upon which
we have been now arguing ; they were condemned, be
cause they were inconsistent with the simplicity of
Christian worship, and were calculated to perpetuate
that superstition to which they owed their origin.
Bp. Tomline.
(37.) In this Article, the doctrine contained in the

Art. XXXV. Of Homilies. (37.)

THE second Book of Homilies, the several
titles whereof we have joined, under this Ar
ticle, doth contain a godly and wholesome
Doctrine, (38.) and necessary (39.) for these
Times, as doth the former Book of Homilies,
which were set forth in the time of Edward
the Sixth ; and therefore we judge them to be
read in Churches by the Ministers diligently
and distinctly, that they may be understanded
of the people.
Of the Names of the Homilies. (40.)
1. Of The right Use of the Church.
2. Against Peril of Idolatry.
books of Homilies is asserted, in opposition to the Ro,
manists, who have condemned them as heretical ; and
the reading of them in churches is approved of, in op
position to the Puritans, who have contended that no
thing ought to be publickly read in churches besides the
Scriptures. Archdeacon Welchman.
(38.) By this approbation of the two books of Homi
lies it is not meant, that every passage of Scripture, or
argument, that is made use of in them, is always con
vincing ; or that every expression is so severely word
ed, that it may not need a little correction or explana
tion : all that we profess about them is only that they
"contain a godly and wholesome doctrine." This
rather relates to the main importance and design of
them, than to every passage in them. Though this
may be said concerning them, that considering Jie age
wherein they were written, the imperfection of our lan
guage, and some inferior defects, they are two very ex
traordinary books. Some of them are better writ than
others, and are equal to any thing that has been writ
upon those subjects since that time. Bp. Burnet.
(39.) By "necessary for these times" is not to be
meant, that this was a book fit to serve a turn ; but
only that this book was necessary at that time, to in
struct the nation aright, and so was of great use then :
but though the doctrine in it, if once true, must be al
ways true, yet it will not be always of the same neces
sity to the people. As for instance : there are many
discourses in the epistles of the apostles, that relate to
the controversies then on foot Avith the Judaizers, to
the engagements the Christians then lived in with the
heathens, and to those corrupters of Christianity that
were in those days. Those doctrines were necessary
for that time : but, though they are now as true as they
were then, yet since we have no commerce either with
Jews or Gentiles, we cannot say that it is necessary
for the present time to dwell much on those matters, as
it was for that time to explain them once well. If the
nation should come to be quite out of the danger of fall
ing back into popery, it would not be so necessary to
insist upon many of the subjects of the Homilies, as it
was when they were first prepared. Bp. Burnet.

624

ARTICLES OF RELIGION.

3. Of Repairing and keeping clean of
Churches.
4. Of good Works : first of Fasting.
5. Against Gluttony and Drunkenness.
6. Against excess of Apparel.
7. Of Prayer.
8. Of the Place and Time of Prayer.
9. That Common Prayers and Sacraments
ought to be ministered in a known Tongue.
10. Of the reverent Estimation of God's
Word.
11. Of Alms-Doing.
12. Of the Nativity of Christ.
13. Of the Passion of Christ.
14. Of the Resurrection of Christ.
15. Of the worthy receiving of .the Sacra
ment of the Body and Blood of Christ.
• 16. Of the Gifts of the Holy Ghost.
• 17. For the Rogation-days.
18. Of the State of Matrimony.
19. Of Repentance.
20. Against Idleness.
21. Against Rebellion.
[This Article is received in this Church, so
far as it declares the Books of Homilies to be
an explication of Christian doctrine, and in
structive in piety and morals. But all refer
ences to the constitution and laws of England
are considered as inapplicable to the circum
stances of this Church, which also suspends
the order for the reading of said Homilies in
Churches until a revision of them may be con
veniently made, for the clearing of them, as
(40.) It is remarkable that the titles ofthe Homilies,
as enumerated in this Article, are not precisely the
same as the titles prefixed in the book of Homilies.
Bp. Tomline.
(41.) This book not only contains every thing, whicli
is necessary for the appointment of persons to the sev
eral ministerial functions, without being liable in any one
respect to the imputation of superstition or ungodliness ;
but whoever reads it will be convinced, that it is drawn
up Avith the utmost caution, and with every possible at
tention to propriety ; it guards against the admission
of unworthy persons into the order of deacons and
priests, by injoining previous examination into their
moral and literary character, and also into their religious
knowledge and principles ; it requires at the time, both
of ordination and consecration, an explicit declaration
and solemn promise, relative to the great points of faith
and practice ; the prayers are devout and appropriate ;
and all the ceremonial parts of these offices are simpie,
and grave, and admirably adapted to their respective

well from obsolete words and phrases, as from
local references.]
Art. XXXVI. Of Consecration of Bishops
and Ministers.
THE Book of Consecration (41.) of Bish
ops, and Ordering of Priests and Deacons, as
set forth by the General Convention of this
Church in 1792, doth contain all things ne
cessary to such consecration and ordering ;
neither hath it any thing that, of itself, is su
perstitious and ungodly : and, therefore, who
soever are consecrated or ordered according to
said form, we decree all such to be rightly,
orderly, and lawfully consecrated and ordered.
Art. XXXVII. Of the Power of the Civil
Magistrates.
THE power of the Civil Magistrate ex-
tendeth to all men, as well Clergy as Laity,
in all things temporal ; but hath no authority
in things purely spiritual. And we hold it to
be the duty of all men who are professors of
the Gospel, to pay respectful obedience to the
civil authority, regularly and legitimately con
stituted.
Art. XXXVIII. Of Christian Men's Goods,
which are not common. (42.)
THE Riches and Goods of Christians are
not common, as touching the right, title, and
possession of the same, as certain Ana-bap
tists do falsely boast. (43.) Notwithstanding,
every man ought (44.) of such things as he
occasions. The service for the ordination of priests is
indeed so solemn and impressive, and contains such an
excellent summary ofthe duties of ministers of the Gos
pel, and such earnest exhortations to the discharge of
those duties : that every clergyman, Avhatever may be
his age or station in the Church, would do well to read
it carefully and attentively at least once every year.
Bp. Tomline.
(42.) This Article consists of two parts : the former
declares, that private property is not inconsistent with
the profession of the Gospel ; and the latter asserts the
Christian duty of Christian charity to the poor.
Bp. Tomline.
(43.) It is evident that private property is essential
to the very existence of civil society : and it is not to
be believed that the Gospel, which " has the promise of
this life as well as of that which is to come," would
destroy, or in any respect weaken, a principle whicli is
the foundation of every social comfort : and indeed
none of the early sectaries ever thought of maintain-

possesseth, liberally to give alms to the poor,
according to his ability.

Art. XXXIX. Of a Christian Man's
Oath. (45.)
AS we confess that vain and rash swear
ing (46.) is forbidden Christian men by our

ARTICLES OF RELIGION. 625
Lord Jesus Christ, and James his Apostle:
so we judge that Christian Religion (47.) doth
not prohibit, but that a man may swear when
the Magistrate requireth, in a cause of Faith
and Charity, so it be done according to the
Prophets teaching (48.) in Justice, Judgment,
and Truth.

ing such an opinion. But in the beginning of the six
teenth century the Anabaptists of Germany, among
other absurd and dangerous tenets, contended for the
necessity of a community of goods among Christians.
This^ doctrine was warmly and successfully opposed by
the most enlightened part of the Reformers upon the
continent : it made but very little progress in this
country : and our present Anabaptists entirely reject it.
Bp. Tomline.
(44.) We see what particular care God took of the
poor in the old dispensation, and what variety of pro
vision was made for them : all which must certainly be
carried as much higher among Christians, as the laws
of love and charity are raised to a higher degree in the
Gospel. Christ represents the essay, that he gives of
the day of judgment, in this article of charity, and ex
presses it in the most emphatical words possible ; as if
what is given to the poor were to be reckoned for, as if
it had been given personally to Christ himself : and in
a great variety of other passages this matter is oft in
sisted on, that no man can resist it who reads them,
and acknowledges the authority of the New Testa
ment. Bp. Burnet.
(45.) An oath is an appeal to God, either upon a tes
timony that is given, or a promise that is made, con
firming the truth of the one, and the fidelity of the
other. It is an appeal to God, who knows all things,
and will judge all men : so it is an act that acknowl
edges both his omniscience and his being the Governour
of this world, who will judge all at the last day ac
cording to their deeds, and must be supposed to have a
more immediate regard to such acts, in which men
make him a party. Bp. Burnet.
(46.) The passages, here referred to, are in our
Saviour's sermon on the mount, (Matt, v, 34, &c. ;)
and in the Epistle of St. James, v. 12. The Jews in
the time of our Saviour were very much addicted to the
use of oaths of various sorts in common conversation,
and thc above passages were directed against that
practice : this appears from the expression, " Let your
communication be yea, yea ; nay, nay ;" which words
plainly allude to the ordinary intercourse of social
life, and are not applicable to the solemnity of judicial
proceedings. And this also is evident from the enu
meration of things not to be sworn by ; namely,

"heaven, earth, Jerusalem, and the head;" none of
which oaths were ever used before magistrates : and
the general precepts, "Swear not at all," and " Swear
not by any other oath," must be considered as prohib
iting only all such oaths, as are like those Avhich are
particularly specified ; that is, every kind of " vain
and rash swearing," but not oaths administered by
proper authority, and upon proper occasions. Bp. Tomline.
(47.) All decisions in courts of judicature, and pro
ceedings before magistrates, must be founded upon
eA'idence ; and therefore Avhatever promotes the veraci
ty of witnesses, contributes to the preservation of jus
tice and order in the world. The strongest obligation
to truth, which can operate upon the minds of men, is
a solemn appeal to God ; and upon that principle oaths
have been constantly used in the administration of mu
nicipal and criminal laAV. These oaths are not forbid
den in Scripture : and therefore magistrates are at
liberty to require them, in the execution of their office,
as the best means of attaining the great ends of civil
government. The Article says, " in a cause of faitli
and charity ;" that is, when faith or truth is to be es
tablished, and charity or good will qan be promoted,
by putting an end to strife, " for an oath for confirma
tion is an end of all controversy," (Heb. vi. 16 :) which
words admit the lawfulness of an oath, when applied
to the settlement of points in litigation. St. Paul in
his Epistles frequently calls God to witness the truth
of what he asserts ; (Rom. i. 9 ; ix. 1 ; 2 Cor. i. 18 ;
Gal. i. 20 :) which proves that all oaths are not unlaw
ful in Christians. Bp. Tomline.
(48.) The new Testament supplies authorities be
yond exception, to justify the use of an oath upon a
great occasion, or before a competent anthority ; ac
cording to that prophecy quoted in the Article, which
is thought to relate to the times of Messiah : " And
thou shalt swear, the Lord liveth, in truth, in judg
ment, and in righteousness ; and the nations shall bless
themselves in him, and in him shall they glory." Jer.
iv. 2. These last words seem evidently to relate to
the days of the Messiah : so here an oath, religiously
taken, is represented as a part of that worship, which
all nations shall offer up to God under the new dispen
sation. Bp. Burnet.

THE FORM AND MANNER
OF
MAKING, ORDAINING, AND CONSECRATING
BISHOPS, PRIESTS, AND DEAOONjS,
According to the Order of the Protestant Episcopal Church in the United States of America, as
established by the Bishops, the Clergy, and Laity of said Church, in General Convention,
in the month of September, A. D. 1792.

THE PREFACE.
// is evident unto all men, diligently reading holy Scripture andandent Authors, that from the
Apostles' time there have been these Orders (1.) of Ministers in Christ's Church,— Bish
ops, (2.) Priests, and Deacons. (3.) Which Offices were evermore had in such reverend estima-

(1.) Being about to prescribe the several forms for
ordaining deacons, priests, and bishops, we studiously
avoid the odious charge of innovation, and therefore ap
peal to Scripture and antiquity as our evidence, that
these three orders have been in the Church from the
apostles' time : whereby wc make a distinction, between
these three truly sacred orders, which were instituted
by Christ and his apostles, and are alone retained by
our reformers, as necessary for all ages ; and those
inferior orders of Subdeacons, Acolyths, Exorcists,
Readers, &c. invented by men in later times, and there
fore laid aside in this reformed Church. Dean Comber.
It became the received doctrine of the Church of
Rome at the time of the Reformation, that there were
seven distinct orders of the ministry, all of them lay
ing claim to apostolical institution. But still this
doctrine of the seven orders was only a theological
opinion, and not settled as a point of faith, until the
Council of Trent, fifteen years after the composing of
this rubrick : when, this being established for matter
of faith, the opposers of it were anathematized. But
the five sorts of ecclesiastical officers, enumerated by
the Council, namely, Subdeacons, Acolyths, Exorcists,
Readers, and Ostairies, are not distinct orders of the
clergy ; and, as they are not of very great antiquity,
so, when they came to be used in the Church, they were
esteemed only as officers belonging to the Church,
erected for convenience sake, as our clerks, sextons,
and pew-keepers are ; and not as initiatory orders, and
those of divine institution, which every clergyman, who
would be advanced to any of the higher orders, must
first pass through. Dr. Nicholls.

Of these five orders in the Church of Rome, 1, the
Subdeacon is he, who delivereth the vessels to the dea
con, and assisteth him in the administration of the sa
crament of the Lord's Supper. 2. The Acolyth is he,
who bears the lighted candle, whilst the Gospel is in
reading, or whilst the priest consecrateth the host. 3.
The Exorcist is he, who abjureth evil spirits in the
name of Almighty God, to go out of persons troubled
therewith. 4. The Reader is he, who readeth in the
Church of God, being also ordained to this, that he
may preach the word of God in the people. 5. The
Ostiary is he, who keepeth the doors of the Church,
and tolleth the bell. These, though some of them an
cient, were human institutions, and such as come not
under the limitation, which immediately precedes,
" from the apostles' times :" for which reason, and be
cause they were evidently instituted for convenience on
ly, and AArere not immediately concerned in the sacred
offices of the Church, they were laid aside by our first
Reformers. Dr. Burn.
As to these three orders our preface modestly dates
their use from the apostles' time, for it might have been
carried much higher ; since it is also evident that in the
JeAvish economy, the first church settled by a written
divine law, about three thousand years ago, three or
ders were appointed, the High Priest, the Priests, and
Levites, answering to our Bishops, Presbyters, and
Deacons, and being the very pattern to the apostles in
the institutions of those three Christian orders, as divers
of the Fathers have observed. Dean Comber.
(2.) Our Church here doth assert, that the order of
Bishops was " from the apostles' times :" referring us
to those texts of Scripture, occurring in the history of

THE PREFACE.

627

Hon, (4.) that no man might presume to execute any of them, (5.) except he were first called,
tried, examined, and known to have such qualities as are requisite for the same; and also by

the Acts, and the apostolical Epistles, which are usu
ally urged for the proof of the episcopal order. And
of a great many whicli might be alleged these are some.
In the short history, which we have of the apostles, we
find them exercising all the peculiar offices of the epis
copal order. They ordain Church ministers : "And
when they had prayed they laid their hands on them."
Acts vi. 6. They confirm baptized persons : " Who,
when they were come down, prayed for them that they
might receive the Holy Ghost." viii. 15. They excom
municate notorious offenders, as the incestuous person.
1 Cor. v. 5. The like episcopal powers we find in
Scripture committed to others, whom from the tenour
of Scripture, and the testimony of antiquity, we judge
to have been advanced to that order. Not only a powr-
er of ordination, but a particular charge in conferring
it, is given to Timothy; namely, that he "lay hands
suddenly on no man." 1 Tim. v. 22. That he caution
the presbyters under him " that they teach no other
doctrine." i. 3. Rules are given him how he should
animadvert on an offending presbyter ; "Against an
elder receive not an accusation but before tAvo or three
witnesses,"( v. 19:) and to what conduct he should '
oblige the deacons, iii. 8. The same episcopal powers
are committed to Titus, to "ordain elders in every
city," (Tit. i. 5 :) and to excommunicate hereticks after
the first or second admonition, iii. 10. Noav these are
very good proofs to all reasonable men, that diligently
read the holy Scriptures, that the order of Bishops was
inclusively " from," that is, in, "the Apostles' time."
But to all diligent and impartial readers of ancient
writers the case is yet more out of doubt. The earliest
ecclesiastical writer extant is Clemens Romanus, wTho
wrote his first epistle to the Corinthians within forty
years after our Saviour's ascension. And he speaks,
not only of Presbyters and Deacons, but of Bishops
likewise, as an order in use in his time : clearly distin
guishing also between the two orders of Bishops and
Presbyters. In the epistles of Ignatius, who was
Bishop of Antioch seventy years after Christ, in which
he continued forty years, being martyred in the year
of our Lord 108, just seven years after St. John's death,
all tlie three orders are clearly and exactly distinguish
ed. " Of lower authorities the instances are inumera-
ble. Clement of Alexandria wrote in the latter end
of the second century ; and he mentions the three or
ders as the established use of the Church in his time.
Origin, who lived at the same time, uses corresponding
language. Tertullian likewise mentions these three or
ders, as established ranks of the Hierarchy. And so
infinite other authors make these three orders perfectly
distinct. Dr. Nicholls.
Ofthe distinction among the governours ofthe Church
there was never in ancient times made any question ;
nor did it seem disputable in the Church, except to one
malecontent, Arrius, who did indeed get a name in sto
ry, but never made much noise, or obtained any vogue
in the world. Very few followers he found in his heter
odoxy. No great body even of hereticks could find
cause to dissent from the Church in this point. But
all Arians, Macedonians, Novatians, Donatists, &c,

maintained the distinction of orders among themselves,
and acknoAvledged the duty of the" inferiour Clergy to
their Bishops. And no Avonder : seeing it standeth up
on so very firm and clear grounds : upon the reason of
the case, upon the testimony of holy Scripture, upon
general tradition, and unquestionable monuments of an
tiquity, upon the common judgment and practice ofthe
greatest saints, persons most renowned for wisdom and
piety in the Church.
Reason doth plainly require such subordinations.
This all experience attesteth : this even the chief im-
pugners of episcopal presidency do by their practice
confess : . who for prevention of disorders have been
fain of their own heads to devise ecclesiastioal subor
dination of classes, provinces, and nations ; and to ap
point moderatours, or temporary bishops, in their as
semblies. So that reason hath forced the dissenters
from the Church to imitate it.
The holy Scripture also doth plainly enough counte
nance this distinction. For therein we have represent
ed one "Angel" presiding over principal churches,
which contained several presbyters. Rev. ii. 1, &c:
therein we find episcopal ordination and jurisdiction
exercised : we have one bishop constituting presbyters
in divine cities of his diocese, (Tit. i. 5 ; 1 Tim. v. 1.
17. 19, 20. 22,) &c; ordering all things therein con
cerning ecclesiastical discipline ; judging presbyters ;
rebuking " with all authority," or imperiousness, as it
were.( Tit. ii. 15 ;) and reconcilingoffenders, secluding
hereticks and scandalous persons.
In the Jewish Church there were an High Priest,
Chief Priest, a Sanhedrim, or Senate, or Synod.
The government of Congregations among God's an
cient people, which it is probable was the pattern that
the apostles, no affecters of needless innovation, did fol
low in establishing ecclesiastical discipline among
Christians, doth hereto agree : for in their synagogues,
answering to our Christian Churches, they had, as their
elders and doctors, so over them an aexnivvwyuyos, the
head of the eldership, and president of the synagogue.
The primitive general use of Christians most effectu
ally doth back the Scripture, and interpret it in favour
of this distinction, scarce less than demonstrating it
constituted by the apostles. For hoAV otherwise is it
imaginable, that all the Churches founded by the apos
tles in several most distant and disjoined places at Je
rusalem, at Antioch, at Alexandria, at Ephesus, at
Corinth, at Rome, should presently conspire in acknoAv-
ledgment and use of it ? How could it without appar
ent confederacy be formed, how could it creep in with
out notable clatter, how could it be admitted without
considerable opposition, if it were not in the foundation
of those Churches laid by the apostles ? How is it like
ly, in those times of grievous persecution, falling chief
ly upon the bishop, when to be eminent among Christ
ians yielded -slender reward, and exposed to extreme
hazard, when to seek pre-eminence was in effect to court
danger and trouble, torture and ruin, an ambition of
irregularly advancing themselves above their brethren
should so generally prevail among the ablest and best
Christians ? How could those famous martyrs for the
87

628

THE PREFACE.

publick Prayer, with imposition of Hands, were approved and admitted thereunto by lawful
Authority. (6.) And therefore, to the intent (7.) that these Orders may be continued, and
reverently used and esteemed in this Church, no man shall be accounted or taken to be a lawful

Christian truth be, some of them so unconscionable as
to affect, others so irresolute as to yield to, such injur
ious encroachments ? And how could all the holy Fa
thers, persons of so renowned, so approved wisdom and
integrity, be so blind as not to discern such a corrupt
ion, or so bad as to abet it ? How indeed could all
God's Church be so weak, as to consent in judgment,
so base as to comply in practice with it ? In fine, how
can we conceive, that all the best monuments of anti
quity down from the beginning, the Acts, the Epistles,
the Commentaries, the writings of all sorts, coming
from the blesssed martyrs and most holy confessors of
our faith, should conspire to abuse us ; the Avhich do
speak nothing but bishops ; long catalogues and rows
of bishops succeeding in this and that city ; bishops
contesting for the faith against Pagan idolaters, and
heretical corrupters of Christian doctrine ; bishops here
teaching, and planting our religion by their labours,
there suffering, and watering it with their blood.
Dr. Isaac Barrow.
It was so well known that a bishop was of a superior
order to a presbyter, that it was deemed sacrilege by
the fourth general Council to thrust a bishop down from
the first to the second degree. So that however perse
cution and dire necessity may perhaps excuse some late
Churches, for being forced to mix the two first orders,
and to have only priests and deacons ; yet we, who
have a prescription of above 1600 (1700) years for us
even from the apostles' time, have the right of our
Side, and must never depart therefrom. Dean Comber.
(3.) The word " bishop" is from the Saxon "biscop,"
and that from the Greek iirufxittos, an overseer or super-
intendant; so called from that watchfulness, care,
charge, and faithfulness, which by his place and digni
ty he hath and oweth to the Church. The word "priest"
is nearly the same in all Christian languages : the Sax
on is " preost," the German "prister," the Belgick
"priester," the Swedish " prest," the Gallick "pres-
tre," the Italian "prete," the Spanish "preote; all
evidently enough taken from the Greek tffstftiVspos. In
like manner the word " deacon" with a little variation
runneth through all the same languages, deduced from
the Greek fiiaxovos. Dr. Burn.
(4.) A reverend regard to the several offices of those,
who minister about holy things, has been thought fit to
be injoined by all nations and religions. And, when
Christianity has commanded the same to the ministers
of that institution, it has not so much laid down a new
precept, as inforced a natural law, which all mankind
before were agreed to be reasonable. For hardly any
nation has been so barbarous, or any religion so foolish,
but, if they have thought fit to establish a religion,
they have always kept up the credit of the ministers
of it, by respectful honours allowed them, and penal
ties denounced against those who affront or injure
them, or who boldly intrude upon the exercise of their
office without a lawful and regular admission into it.
Dr. Nicholls.
The honour and dignity of the Priesthood is only

mentioned here as a reason, why so solemn an admiss
ion to it and so extraordinary qualifications in the can
didates are required. Yet it deserves our particular
consideration, because we live in an age wherein not
only religion, with all holy times, places, and things,
but with them the persons also that are consecrated
to God's service, and have been honoured in all nations
and ages of the world, are despised by separatists and
enthusiasts, as well as by the atheistical and profane.
Dean Comber.
(5.) Since the dignity is so great, and the office so
honourable, it is fit the entrance should be well guard
ed, lest they should be profaned by arbitrary or pro
miscuous intrusions : St. Paul hath told us, "that no
man taketh this honour to himself, except he be called
bf God as was Aaron." Heb. v. 4. He, being the
great master of his house, the Church, must appoint
his own officers. It was the sin of Jeroboam, and the
ruin of his house, to admit every one that would, to be
one of his priests. 1 Kings xiii. 33, 34. And the
false prophets are called in the Hebrew, (Ezek. xiii. 2,)
The self-made prophets : a name very well agreeing
to the teachers of our modern sectaries, who without
any proof of a divine call, or any previous trial and
examination, presume to execute some of these offices,
to the danger of their own and their hearers' souls.
But in our, and all regular Churches, there is, and
ought to be, a solemn scrutiny into the qualifications of
the candidates before admission.
Such an inquiry was made before the admitting of a
Jewish priest, (Lev. xxi. 17 ;) yea, the heathens were
very nice in receiving men into their ridiculous orders.
And numerous instances might be brought to shew,
that all mankind agreed to use great caution in the
choosing and initiation of the ministers about holy
things : but our previous care relies on a better foun
dation than this, for we have command of God in
Scripture and the laws and practice of the primitive
Church for it. Dean Comber.
Christianity was no sooner settled, but great care
was taken to admit none to the priesthood, or any other
office of the ministry, but only such as were sufficient
ly qualified, and that by the way and method which
our religion prescribed. There Avas a commission
given by our Saviour to his twelve apostles for their
preaching, even before his crucifixion. " These
twelve Jesus sent forth, and commanded them saying,
Preach, &c. ; freely ye have received, freely give."
Matt. x. 5. 7, 8. And so after his resurrection, " As
my Father hath sent me, even so send I you." John
xx. 21. "Go ye and teach all nations." Matt.
xxviii. 18. Paul and Barnabas are said to be "sent
forth by the Holy Ghost." Acts xiii. 4. St. Paul
styles himself "called an Apostle," and "ordained a
preacher." 1 Tim. ii. 7. And looking upon it as an
absurdity to preach without a mission, asks the ques
tion, "How shall they preach except they be sent?"
Rom x. 15. Paul and Barnabas "ordained elders in
e\ery church." Acts xiv. 23. And Titus is ordered
to " ordain elders in every city." Tit. i. 5. The

THE PREFACE. 629
Bishop, Priest, or Deacon, in this Church, or suffered to execute any of the said Functions,
except he be called, tried, examined, and admitted thereunto, according to the Form hereafter
followin g, or hath had Episcopal Consecration or Ordination.

Apostolical Canons, which, though not what their
name import s, yet are certainly ancient, injoin that
"a presbyter be ordained by one bishop." By the
Council of Laodicea one lately baptized was not allow
ed to be ordained a priest. The Council of Nice disal
lows the confessions of those, who are admitted to the
order of pr esbyter without due examination. And it
"is thus in joined by the Council of Sardis, "Every de
gree of holy orders requires a considerable length of
time, wherein the faith of the ordained person, his
morals, his steadiness, and his moderation, may be
knoAvn. For it is by no means convenient, neither is
it agreeable to the search after the person's knowledge
and conversation, that any one, hand over head and
lightly, be ordained either a bishop, a priest, or a
deacon." Dr. Nicholls.
(6.) It would make intolerable confusion in all pro
fessions, if every man, who judged himself qualified
for an eminent station, might thrust himself into it,
instead of being solemnly admitted by lawful authori
ty. It is therefore required, first, that the clergy be
solemnly admitted by prayer and imposition of hands :
which is not only appointed in conformity to the divine
directions under the law, concerning the admission of
Aaron and his sons to officiate; but is agreeable also
to the Christian rites of ordination, as always used on
these occasions. For our Lord directed his disciples
to pray immediately before he created them apostles,
(Matt. ix. 38 ; x. 1 :) and both deacons and others
were ordained by fasting, prayer, and imposition of
hands, (Acts vi. 6 ; xiii. 2, 3 ; 1 Tim. iv. 14 :) Avhich
holy custom was kept up in all ages of the Church.
Secondly, it is required, that men be admitted into holy
orders by lawful authority, which we affirm to be only
that of bishops. And I shall not content myself to
prove this by the statute law of this land, " that no man
can be a lawful priest or deacon, unless he be ordained
by a Bishop," (Stat. 13 Elis. and Act of Uniformity
14 Car. II. :) but farther shew, that this law is ground
ed upon holy Scripture, and the Canons and practice
of the universal Church. First, our Lord, as Supreme
Ruler of his Church, called and ordained his apostles,
(Matt. x. 1, 2; xxviii. 19, 20; John xx. 21, 22, 23;)
and they ordained deacons, presbyters, and bishops,
(Acts vi. 6; xiv. 23 ; 2 Tim. i. 6 :) but they gave the
power of admitting all others only to the bishops, to
whom also they only gave rules to choose candidates
by. 1 Tim. iii. 1. &c. ; Tit. i. 6; ii. 2. Secondly,
nothing can be clearer than the sole right of the bishops
to ordain, if we consult the Canons or usage of the
Church in all former ages.
But some object, this will deprive divers foreign
churches, where they have no bishops, of a lawful min
istry, because their ministers have no ordination but by
presbyters. To which I will only say, that the first
presbyter, who presumed to ordain, had no such power
given him, and so could not rightly convey that which
he never received ; there is no precedent in mere pres
byters ordaining alone, and such ordinations would
have been declared null in the primitive ages ; yea for

1500 years together no such were allowed. Their
surest plea is that some of these Churches were forced
by necessity to this irregularity by the obstinate refus
al of the Popish bishops to ordain any that were for re
formation, so that they must either have such a Clergy
as they could have, or have none to officiate in the Pro
testant Avay ; to whicli I reply, that where this necessi
ty was real, and while it was so, as perhaps it might
be in some places at first, it will go far to excuse them.
And as for those, who highly value the Episcopal or
der, wish for bishops, but are by persecution and vio
lence kept from that happiness; we pity them, and
pray for them, and hope God will excuse this defect,
till they can remedy it, but we are thankful to that
Providence which allows us to keep up the primitive
orders in a due subordination, and to have a right and
true canonical ministry, in this well constituted
Church, the exact transcript of the primitive, and the
glory of the whole Reformation. Dean Comber.
(7.) In this passage our Church censures not the
new way, nor condemns those that are foreign, but se
cures the old way, and takes care to oblige her own
members, declaring that none shall be accounted a law
ful bishop, priest, or deacon in this Church of Eng
land, nor exercise any of these functions here, unless
according to the primitive discipline he be first called,
tried, and examined, and then ordained according to
this form; except he hath elsewhere had episcopal,
that is lawful ordination : ' which last clause seems de
signed to allow of Romish converted priests, who were
ordained by bishops before, whom we receive without
re-ordination, if they renounce their errors ; because
that Church preserves the order of bishops, and the
substance of the primitive forms in her ordinations,
though corrupted with many modern superstitious
rites, as we shall shew more particularly afterwards.
And in this also we follow the primitive sense ; for re-
ordinations are forbid, when the orders had been once
rightly conferred : and how those of Rome, who allow
the Greek ordinations, can justify rejecting our orders,
where they can make no objection to our form, nor
prove us heretical in any article of faitli, I cannot con
ceive. It is pride and uncharitableness, not arguments
or examples of antiquity, that guides them in this most
unjust proceeding. As to these forms of ordination
prescribed to be alone used here, they are exactly con
formable to the directions given in holy Scripture, and
more agreeable to the practice of the primitive Church
than any offices of this kind in the world, being neither
so naked as the way of Geneva, nor so luxuriant in
ceremony as that of the Roman Church ; for we have
added to the general rules of Scripture all and only the
primitive rites, agreeing with the reformed in that
which we have taken from Scripture, and with the
Roman forms in all that accords with genuine anti
quity. And upon the whole it is so instructing, so pi
ous, and so very proper to the occasion, that I do recom
mend it first, to all that are to enter into holy orders,
to read that, form over which belongs to the order he is
about to receive, that he may prepare himself for it.

630

THE PREFACE.

And none shall be admitted a Deacon, (8.) Priest, or Bishop, except he be of the age which the
Canon in that case provided may require.
And the Bishop knowing, either by himself, or by sufficient testimony, (9.) any Person to be a
man of virtuous conversation, (10.) and without crime; and, after examination and trial, (11.)
finding him suffidently instructed in the holy Scripture, and otherwise learned as the Canons
require, may, at the times appointed, (12.) or else, on urgent occasion, upon some other day, in
the face ofthe Church, admit him a Deacon, in such Manner and Form as followeth.
A sham testimonial of life and manners doth not only
deceive the bishop in a point of the nicest concernment,
both with regard to his office and his reputation ; but
does an injury to the Church itself, and affects the in
terests and credit of the Ministry at large. And there
fore to attest worthy characters of unworthy persons,
in order to bring them into a situation where they may-
expose themselves and their functions, do publick mis
chief, and give open scandal, is destitute of any justi
fiable pretence ; and I wish I could add it were equally
destitute of any precedent.
I must acknowledge that human respects, and so
licitations of acquaintance, and other mere social re
gards, are great temptations Avith people of kind dis
positions, to too easy a compliance in granting this
favour ; and such persons may be sometimes drawn in
to the signing of testimonials, when their judgment
doth not concur with their good nature. I am loth to
blame any friendly or neighbourly qualities, yet some
times they do deserve blame, as in this case in par
ticular ; where they are occasions of a mischief, which
much better qualities cannot repair, or make sufficient
amends for. Archdeacon Sharp.
(10.) The first inquiry is into their lives, for that is
over and over repeated by St. Paul, that they " must be
blameless," (l Tim. iii. 2; Tit. i. 6, 7 :) and, if they
be ever so learned or ingenious, and be not virtuous,
their example will do more harm than their preaching
can do good : they discourage the pious, and harden

by understanding his duty and considering his vows
before he make them. Secondly, because we must
perform our voavs, and practice our duty all our lives
long; it is convenient, if not necessary, for every
Clergyman once a year at least seriously to read the
same office over to keep him mindful of his engage
ments. Dean Comber.
(8.) All the orders of the ministry have duties of so
concerning an import charged upon them, that they are
not to be intrusted but to persons of a supposed steadi
ness and resolution, which are hardly attainable in gen
eral before the ages here specified. By ancient Canons
something more than these ages Avas required for the
several offices of the ministry. Dr. Nicholls. Because
the Scripture hath not determined the exact time, when
men shall enter into these several orders, every Church
hath fixed the ages by the rules of prudence as they saw
most fit : but all Churches have agreed not to admit
men very young into these weighty offices. If any
should object, that we admit men something younger
than was done of old, I think two sufficient reasons
may be assigned for that practice : first, that the
methods of learning are now more compendious than in
former ages ; secondly, our clergy are not now obliged
to vow celibacy, and that is a reason given in some
later Councils, why they bound them to stay to so con
firmed an age, that they might upon trial of their in
clinations better know, whether they were able to keep
such a vow or not. Dean Comber.
(9.) The apostle having laid it down as a standing
canon in the Church, that a " bishop must be blame
less, and have a good report of them that are without,"
(1 Tim. iii. 2. 7;) thence the Church of God has in all
ages taken especial care to require a sufficient satisfac
tion, that all persons who are to be admitted into that
or any other inferior order of the Clergy, have such a
good report for a pious and virtuous conversation. This
Tertullian mentions as a very singular honour of the
Christiah priesthood. In pursuance of which practice
of the ancient Church, our Church of England has
forbidden the Bishop to admit any person into sacred
orders, "except he shall then exhibit letters testimo
nial of his good life and conversation under the seal of
some College in Cambridge or Oxford, where before he
remained, or of three or four grave ministers, together
with the subscription and testimony of other credible
persons, who have known his life and behaviour by the
space of three years before." Can. 33. The same is
further provided for by our Statute law : " None shall
be made minister, unless he first bring to the Bishop
of that diocese, from men known to the Bishop to be
of sound religion, a testimonial both of his honest life,
and of his professing the doctrine expressed in the said
Articles." 13 Eliz. chap. xii. Dr. Nicholls.

sinners ; dishonour our Lord Jesus, disgrace his
Church, and not only destroy their own but others'
souls also. So that if men be vicious and criminal, no
other qualifications ought to recommend them : they
must by all means be kept from holy orders. Dean Comber.
(11.) The next care ofthe Bishop is to examine and
try the understandings of such as come to offer them
selves to be ordained, of which he and his Chaplains
are competent judges. So that if he ordain any illit
erate person, that fault must lie upon the ordainer on
ly ; since virtue may, but learning cannot, be coun
terfeited before a learned and diligent examiner. It is
St. Paul's injunction, and so indispensable, that he " be
apt," or, as the word imports, able " to teach," (1 Tim.
iii. 2 :) nor can any man be fit to teach others, who
hath not himself been well instructed, first, in secular
learning, and secondly, in holy Scripture. The apos
tles, wanting time and opportunity to get learning in
an ordinary way, were miraculously inspired both with
the knowledge of all tongues, and all divine truths, to
shew that Christ himself judged these were necessary
qualifications for his ministers. But, as the manna
ceased when God's people came to a land, where corn
would grow by industry, so heaven hath now wi£_-

THE PREFACE.

631

drawn this immediate inspiration, and left us to acquire
knowledge by study and other proper means. Dean Comber.
(12.) That is, on the Sundays after the four Ember
weeks, which were the ancient seasons for this office.

But however it ought to be on some Sunday or Holy-
day, as was used even from the primitive times : and
as the time, so the place also, should be known and pub
lick ; namely, " in the face of the Church." Dean Comber.

THE FORM AND MANNER
OF
MAKING DEACONS.

^ When the day appointed by the Bishop is come, after Morning Prayer is ended, there
shall be a Sermon, (2.) or Exhortation, declaring the Duty and Office of such as come to be
admitted Deacons ; how necessary that Order is in the Church of Christ, and also how the
People ought to esteem them in their Office.

*| A Priest shall present unto Ihe Bishop, sitting in his
Chair near to the Holy Table, (3.) such as desire to be
(1.) The Greek word, whence comes our English
word " deacon," is sometimes of larger signification in
Scripture than barely to denote that particular eccle
siastical order, for which it is now generally used.
See Rom. xv. 8 ; iii. 5 ; Acts xx. 24 ; Rom. xi. 13 ;
2 Tim. iv. 5. But this name is more especially used
in Scripture to denote the order of deacons, the first
institution of which is related in the sixth chapter of
the Acts. For, some discontents arising about the dis
tribution of the charitable collections, the apostles
found that they had not leisure to determine these dif
ferences and to collect and dispose of the alms to the
poor according to their several exigences ; therefore
they erected a new ecclesiastical order to be assistants
to them, particularly in managing the affair of the
charities. This charge was exercised by them, after
their province was enlarged, and they had several
other duties laid upon them : such as assisting the
bishop and the priest in the communion ; instructing
the catechumens and grounding them in the principles
of religion ; reading the Gospel in the communion ser
vice ; reading the litanies : making proclamation, be
fore the communion service began, for all catechumens,
excommunicates, unbelievers, &c, to depart. Several
other matters the deacons were wont to look after : be
sides baptizing by the leave of the bishop, and in the
absence of a presbyter. Dr. Nicholls.
(2.) Lest the office should be broken, the preaching
is fixed after the end of our Morning Prayer, strictly
so called ; the Litany "being removed into the Com
munion Service, as very proper to this occasion, other
wise the Litany would be to be said twice in one morn
ing, and so too much lengthen the offices. And since
the ordination is to be performed at the altar, and al
ways joined with a communion, this rubrick orders,
that all the rest shall be finished in the body of the
church, before the bishop and candidates go up to the
holy table.

ordained Deacons, each of them being decently habit
ed, (4.) saying these words :
Secondly, as to the subject of the sermon, it is re
quired that it relate to this occasion. For nothing is
more comely, nor more profitable, " than a word spoken
in due season." Prov. xxv. 11. It is very fit to in
struct at this time, first, the candidates in the several
parts of their duty, and the nature of their office ; that
they may wreigh and consider well the great charge
they are about to undertake, and be encouraged cheer
fully to promise, and sincerely to resolve, that they
will perform it by God's help. It is also equally pro
per now to teach the congregation, what reverent es
teem they ought to have of such as are set to watch for
their souls, to offer up their prayers to God, and to
make known to them God's Avord and will. And thus
all may be edified by such a pertinent discourse. And
truly the usefulness of such a sermon at this time is
sufficient to justify our own and other reformed Church
es in requiring it, if we had no precedents for it in an
tiquity. Dean Comber.
(3.) Ordinations in all churches, being accompanied
with the Communion, have constantly been celebrated
near the altar. Dean Comber.
(4.) Almighty God himself prescribed the garments
for the high priest, the priests, and Levites under the
LaAV ; and they were such as might procure honour and
glory even to the lowest order. Exod. xxviii. 2. 40.
And in all nations in the world their priests wore gar
ments differing from other men. Our own Canons in-
join that ministers shall at all times wear grave, dis
tinct, and decent habits, (Can. 74 ;) wherein our law
agrees with the orders of other ancient churches, which
forbid the clergy to imitate the laymen's fashion in any
sort of clothes, and not to use any but a very grave
habit, even when they do not officiate.
The foreign reformed churches, as well as the an
cients, agree with us in this matter. So that if the
clergy oppose these orders, and affect to be gay and
modish, or cast off the garments which mark their or-

THE ORDERING OF DEACONS
REVEREND Father in God, (5.) I present
unto you these persons present, to be admitted
Deacons.

633

^| Then the Bisltop shall say unto the People: (7.)

U The Bishop.
TAKE heed that the persons whom ye pre
sent unto us, (6.) be apt and meet for their
learning and godly conversation, to exercise
their Ministry duly to the honour of God, and
the edifying of his Church.
fl The Priest shall answer,
I HAVE inquired concerning them, and
also examined them, and think them so to be.
der, they act contrary to the reason of mankind and
the custom and laws of all nations, as well as of our
Church, which injoins them always to go decently in
peculiar habits. Dean Comber.
(5.) The "sons" ofthe prophets called them by the
honourable and endearing name of " fathers," (2 Kings
ii. 12 ;) and kings gave them the same title in those
days also. 2 Kings xiii. 14. The apostles called cler
gymen their sons, (1 Tim. i. 1 ; 2 Tim. i. 2 ; Tit. i. 4 :)
and claimed to be " fathers" to them and to-all the faith
ful, (l Cor. iv. 15 ;) by which name Christian bishops,
who succeeded them in their office, were generally call
ed. But, to distinguish them from natural parents,
they saluted them " Fathers in God," or " in Christ :"
and they are so particularly in this solemn act to those
whom they ordain, wherein theysput them into a new
and nearer relation to God and Christ Jesus ; and adopt
them into, not only the service, but the family of their
heavenly Father. Dean Comber.
(6.) This admonition ofthe bishop applies with great
force to the person presenting, witli respect to the
due discharge of his important office: "Take heed."
There is no dissembling with God on so solemn an oc
casion. The Bishop demands an explicit answer : and,
blessed be God ! we have reason to be satisfied, that,
since the days of the reformation of religion, this duty
has been discharged in the Church of England with a
conscientious regard to "the honour of God, and edi
fying of his Church." Though it may happen, as all
human institutions, even the most sacred, are liable
to the intrusion of the designing, that some instances
will occur of those who enter not by the door into the
sheep-fold, but climb up some other way; yet the min
isters of our Church have never been insidiously intro
duced within her pale, to answer any purpose incon
sistent with her avowed principles ; but, as far as the
general imperfection of human nature admits, they have
shewn themselves well qualified for the exercise of their
ministry, both as to their " learning and godly con
versation." Brewster.
(7.) This inquiry of the people, concerning the
worthiness of the person to be ordained, or whether
they know any ill concerning him, is agreeable to the
earliest practice of antiquity, and the word of God
itself. For the Apostle injoins, that none exercise the
office of a deacon, who is not found " blameness." 1

BRETHREN, if there be any of you, who
knoweth any impediment, or notable crime in
any of these persons presented to be ordered
Deacons, for the which he ought not to be ad
mitted to that Office, let him come forth in
the name of God, and show what the crime
or impediment is.
fl And if any great Crime or Impediment be objected, (8.)
the Bishop shall cease from Ordering that Person, until
such time as the Party accused shall be found clear qf
that Crime.
Tim. iii. 1 0. And in the first institution of the dea
con's order, the brethren were to vouch for the good
character of the persons, who were to undertake that
office : " Brethren, look out among you seven men of
honest report." Acts vi. 3. And afterwards it con
tinued a practice in the Church, that when any deacon,
or especially any of the superior orders of priest or
bishop, were nominated and notified to the people, they
in testimony of his abilities and good behaviour were
used to cry out " He is worthy." From this usage the
Greek and Latin Churches have inserted into their lit
urgies forms for the people to declare the worthiness of
the person to be ordained. Dr. Nicholls.
If any of the people know any impediment or nota
ble crime in any of the persons to be ordained, for
which he ought not to be received into the ministry, it
is their fault if he be ordained, for 'they may hinder it
if they will : nay, they are bound to do it, by discov
ering what objections they have against it. Whence
it may be observed by the way, that whatsoever disor
derly or unworthy persons are admitted to holy Orders,
the people must not blame the Bishop, but themselves,
or those that know them, for it. For it cannot be sup
posed that he should have the personal knowledge of
every one that comes to him for orders : all, that he
can do, is to inquire of them, and consider what credit
is to be given to the letters testimonial which they
bring to him, wherein it may be possible for him to be
imposed upon. But they, who do not only personally
know them, but know them to be of so wicked and
loose a conversation, that they ought not to be received
into the ministry, and yet do not acquaint the bishop
with it, either before, or when he requires them to do
it in tbe face of the congregation, ought to bear all the
blame now, and must answer for it another day.
Bp. Beveridge.
(8.) If it should so happen, that the bishop for some
alleged cause should cease from ordering any particu
lar person, let it be observed that he still acts under the
impression of Christian forbearance. Though under
such a circumstance it would be indiscreet and im
proper to proceed to the ordination of a person charged
with offence, it is charitably supposed that he may be
innocent of the accusation : and therefore the ceremo
ny is suspended, " until such time as the party accus
ed shall be found clear of that crime." Brewster.

634

THE ORDERING

fl Then the Bishop f commending such as shall be found
meet to be Ordered, to the Prayers of the Congrega-
tionj shall, with the Clergy and People present, say
the Litany. (9.)
If Then shall be said the Service for the Communion, with
the Collect, Epistle, and Gospel, as followeth.
The Collect. (10.)
ALMIGHTY God, who by thy Divine
Providence hast appointed (11.) divers orders
of Ministers in thy Church, and didst inspire
(9.) This having been treated of before, it is here
only requisite to note, that it is a most comprehensive
deprecation of all evil, and intercession for the whole
Church and all degrees of men therein ; and so must
be very proper on this occasion, which is a publick and
universal concern to all sorts of people who wish well
t» religion : upon which ground all other Churches use
it at ordinations, and, as we do, add a peculiar petition
for the persons now to be ordained ; viz. " That it may
please thee to bless these thy servants, now to be ad
mitted to the order of deacons, or priests ; and to pour
thy grace upon them, that they may duly execute their
office, to the edifying of thy Church, and the glory of
thy holy name." Which is as full, and as much to the
purpose, as can be expressed in so few words.
Dean Comber.
{10.) Prayer hath always been used at ordination ;
and Scripture, as well as reason, shews that they must
never be put asunder. When our Lord was about to
appoint his twelve Apostles, he directs his disciples in
the very verse before, which we have ill divided, and
put it into another chapter, to "pray to the Lord of
the harvest, to send forth labourers into his harvest,"
(Matt. ix. 38 ; x. 1 :) so that he, who kneAV all men's
hearts, would not ordain without prayer. So when the
eleven were to electa colleague, "they prayed first."
Acts i. 24. And though the Holy Ghost had named
Barnabas and Saul, yet the Church of Antioch fasted
and prayed before their designation. Acts xiii. 2, 3.
And reason teaches us, that application ought to be
made to God in this case, as well because these persons
are to be appointed his immediate servants, as because
he only can fit them for this great work. Where
fore all regular Churches have set forms on this occa
sion. Dean Comber.
(11.) It is a just encouragement of our prayers,
when we know that we desire God's blessing upon his
own institution, and not our invention. Wherefore our
business being to beg his favour upon us in this ordina
tion in general, and these deacons in particular, the
preface properly sets out, first, That the variety of or
ders among ministers in his Church, and, secondly,
that this order of deacons, had their original by divine
appointment. The same was observed in the old
offices. And herein also we imitate the Eastern and
Western offices both, that we make especial mention
of "the first martyr, St. Stephen," the captain and
leader of the seven deacons, as well as of the noble
army of martyrs, the lasting glory of this order, and
the most accomplished pattern that can be proposed to
all that enter upon this office for their imitation : whose

OF DEACONS.
thine Apostles to choose into the Order, of
Deacons the first Martyr Saint Stephen, with
others; mercifully behold (12.) these thy serv
ants now called to the like Office and Ad
ministration ; so (13.) replenish them with
the truth of thy Doctrine, and adorn them
with innocency of life, that both by word and
good example they may faithfully serve thee
in this office, to the glory of thy name, and
gifts were so great, that he was able to convince or
confound all gainsayers ; yet his humility was so sig
nal, that he submitted to the meanest office of taking
care of the poor and needy ; being equally to be ad
mired for the holiness of his life, and his patience un
der a cruel death, for his mighty charity to his bloody
foes, and his vigorous faith in his glorified Redeemer.
Now all this was the effect of God's grace, which is
sufficient also to make them, that are now to succeed
him in the same order, to be like him at least in some
measure in these heavenly qualities : wherefore they
ought to look at the lovely copy here set them, and re
solve heartily they will imitate him as far as they can,
praying heartily they may do so in the next words.
Dean Comber.
(12.) It is natural for men to look kindly on the
works of their own hands : but God's are always very
good, wherefore he always delights in them ; where
his providence appoints an office, his favour follows it
of course. That, which he directed his apostles to do
in ordaining deacons, his people are now about : and,
as he was gracious to those first elected, we hope he
will be so to those who are called to an administration
like theirs ; namely, to officiate under the governours
of the. Church in sacred mysteries and in dispensing
charity ; so that we pray, according to ancient forms,
that God would " mercifully look upon these his ser
vants." Dean Comber.
(13.) Having prayed in general for God's mercy and
favour, we further beg, that when his m ercy hath pre
ceded, his grace may follow ; and that, in those great
effects of it, so necessary for fhe tribe of Levi, illu
mination in true doctrine, and innocency or perfection
in manners : the former to replenish their understand
ings with the knowledge of all truth, the latter to
adorn their conversation with all sorts of virtue : these
two are Moses' prayer for the sacred tribe, and the
meaning of TJrim and Thummim, (Duet, xxxiii. 8,)
and will make our " man of God perfect, and thorough
ly furnished to every good Avork." 2 Tim. iii. 17.
And indeed both are absolutely necessary for a clergy
man. He must, as the first deacons were, be " re
plenished with wisdom." Acts vi. 3 ; see also Luke ii.
40. The fountain, which is to water many, had need
to be very full, yea to overflow, and then he may serve
God by his words. And he must also be adorned with
innocency of life, that he may serve God by his goad
example : and thus both by word and deed they may
glorify his name, and edify the Church. Hence the
ancient offices mention both these : nor may the two
be separated; for, if a minister be innocent, but ignor-

THE ORDERING OF DEACONS.
the edification of thy Church, through the
merits of our Saviour Jesus Christ, who liveth
and reigneth with thee and the Holy Ghost,
now and for ever. Amen.

635

The Epistle. (14.) 1 l_m. iii. 8.
LIKEWISE must the Deacons be grave,
not double-tongued, not given to much wine,
not greedy of filthy lucre ; holding the mys
tery of the faith in a pure conscience. And
let these also first be proved ; then let them
use the Office of a Deacon, being found
blameless. Even so must their wives be
grave, not slanderers, sober, faithful in all
things. Let the Deacons be the husbands of
one wife, ruling their Children and their own
Houses well. For they that have used the
Office of a Deacon well, purchase to them
selves a good degree, and great boldness in the
faith which is in Christ Jesus.
fl Or else this, (15.) out qf the sixth Chapter of the
Acts of the Apostles.
Acts vi. 2.
THEN the Twelve called the multitude of
ant, his innocence only profits himself, but he is not
qualified to instruct others : and, if he be learned, but
vicious, his evil example hinders the effect of his ex
hortations, and makes his knowledge become unprofit
able. Wherefore St. Hilary notes a good clergyman
must have both : and we pray for both together, that
his head may be full stored with the knowledge of all
orthodox principles, and his life adorned with all sorts
of virtuous practices. Dean Comber,
(14.) Since the office of a deacon is by divine ap
pointment, the directions for it must be found in God's
word. Upon this occasion therefore it hath been an
ancient, and is a rational custom, to select some of the
most proper places of holy writ, suitable to this and
the other orders, and to read them in the ordination.
As to the particular places chosen for the Epistles,
none is fitter than this, which contains St. Paul's di
rections to Timothy about the qualifications of a dea
con. Wherefore almost all Churches order this to be
tlie Epistle at their ordination, because it fully sets
forth what manner of persons they ought to be, who
are admitted into this order. So that the candidates
should hear this with great attention and reverence,
trying themselves secretly all the while by this divine
touchstone ; that, if they have these qualities, they
may proceed with joy ; if they want any of them, they
may labour to supply the defect. Dean Comber.
(IS.) This other portion of Scripture, which is the
sacred history of the divine institution of this order, is
appointed sometimes to be read, to put the candidates
in mind of the excellent original and prime design of

the disciples unto them, and said, It is not rea
son that we should leave the Word of God,
and serve tables. Wherefore, brethren, look
ye out among you seven men of honest re
port, full of the Holy Ghost and wisdom,
whom we may appoint over this business.
But we will give ourselves continually to
prayer, and to the ministry of the Word.
And the saying pleased the whole multitude.
And they chose Stephen, a man full of faith
and of the Holy Ghost, and Philip, and Pro-
chorus, and Nicanor, and Timon, and Par-
menas, and Nicolas a proselyte of Antioch :
whom they set before the Apostles ; and when
they had prayed, they laid their hands on
them. And the word of God increased, and
the number of the disciples multiplied in Je
rusalem greatly, and a great company of the
Priests were obedient to the faith.
^f Tlien shall the Bishop examine every one of those (16.)
who are to be Ordered, in the presence qf the People,
after this manner following :
DO you trust that you are inwardly moved
by the Holy Ghost (17.) to take upon you this
their office : which, though it be so very proper, is not
prescribed in many Churches besides ours. Dean Comber.
(16.) That all possible care may be taken to make
or find those, who enter into holy orders, worthy ; our
Church hath here rightly placed these questions : not
deferring and confining them to the consecration of a
Bishop, as the Roman Ordinal doth, because the great
est security to religion is the careful guarding of the
first entrance into its ministrations. And therefore we
put these interrogatories to Deacons and Priests ; for
lie that is faithful in a less, will be so in a greater
trust. Luke xvi. 10, It is a calling that men can never
forsake, and so it ought not to be rashly undertaken.
Luke ix. 62. So that, though these questions be
now first proposed to the candidates, yet it is absolute
ly necessary they should have read them over seriously
before in private, and duly weighed them all, before
they presume to answer them in the presence of God,
and of his holy angels, as well as of the Bishop his
representative. If they answer falsely or rashly be
fore so great an assembly, and just before they are to
receive tbe holy sacrament, it is an inexcusable as well
as a presumptuous sin. Dean Comber.
(17.) It is not said, "Do you feel;" have you an
immediate perception of such an impulse from the Holy
Ghost, as you can distinguish from all other inward
movements by its manner of impressing you ; but,
" Do you trust," are you on good grounds persuaded i
So that the thing to be considered is what are the pro
per grounds of such persuasion. Abp. Secker. There
88

636

THE ORDERING OF DEACONS.

Office and Ministration, to serve God for the
promoting of his glory, and the edifying of his
people ?
Answer. I trust so.
are two sorts of motions or calls to the ministry. First,
the outward : whereby those, who have a right of re
commending a person to the execution of any ecclesi
astical office, do fix upon him as one in their judgment
qualified for it ; and the Bishop, approving their judg
ment, docs admit him into such office in due manner,
as the laws of God and the rites of the Church do re
quire. But the inward call is something preceding
this, and is required by our Church as a qualification
for the latter. Now it has been some matter of doubt,
what is meant here by being "inwardly moved by the
Holy Ghost." But I think no one can judge, that the
compilers of this office did ever entertain such enthusi-
astical notions, as to imagine that no persons were to
be admitted into any degree of the ecclesiastical orders,
without having a special revelation from the Holy
Spirit, that God had particularly commissioned them
to take upon them that office, as St. Paul says of him
self, that he was "an apostle called of God." Rom. i.
1 ; 1 Cor. i. 1. For such calls as these were miracu
lous and extraordinary, and remained not much longer
than the apostolical times. It remains therefore, that
this motion or call must be something in a more ordin
ary and common way.
Now we know that the Scripture teaches, that the
common and ordinary graces, and all good dispositions
and resolutions, are attributed to the Holy Spirit of
God. "Every good and perfect gift cometh from
above." Jam. i. 17. " It is God that worketh in you,
both to will and to do, of his good pleasure." Phil. ii.
13. The apostle calls the ordinary graces of love, joy,
peace, long-suffering, gentleness, goodness, meekness,
temperance, " the fruits of the Spirit." Gal. v. 24.
Thus the belief of the Gospel is called " the spirit of
faith." 2 Cor. iv. 13. And it is said expressly, that
"no one saith that Jesus is the Lord, but by the Holy
Ghost." 1 Cor. xii. 3. Now I conceive, all, that is
here meant by " inward motion ofthe Holy Ghost," is
his ordinary motion, by which Christians are stirred
up to every good resolution which they make, or good
action which they do. And whereas a resolution to
take upon one the office of the ministry, without any
bad design mixing with it, is a good resolution ; so he,
that takes it up, may be properly said to be moved by
the Holy Ghost to do it. For it must be undoubtedly
owned, that such a resolution is a good and pious one,
since the apostle says plainly, laying it down as an
undoubted truth, " This is a true saying, if a man de
sireth the office of a bishop, he desireth a good work."
ITim. iii. 1. And, to be sure, in those times it sel
dom happened, that this or any other ecclesiastical of
fice was desired, but only from a pure view of doing
good. For these were exposed the foremost to the rage
of the persecutors, and men must be actuated by a
noble zeal for the Gospel, to lay themselves under the
necessity of being exposed to the most grievous suffer
ings, or laying down their lives for the sake of it. And
in these times likewise, men may, and frequently, I

The Bishop.
DO you think that you are truly called, ac
cording to the will of our Lord Jesus Christ,
doubt not, do, take upon them the ecclesiastical em
ploys upon very good aims. Therefore the meaning
of this question is, whether, after an impartial ex
amination of their hearts, they find, that they do not
take this sacred employ upon them, barely for a main
tenance in the world, or that thereby they may acquire
those superior dignities and profits, which ih these
peaceable ages of Christianity some of the clergy do
partake of ; but only, that they think they may be ser
viceable in God's vineyard, and are willing to contri
bute the best of their labours therein, " for the promot
ing of God's glory and the edifying of his people." I
do not think the question intends, that all, who are to
be ordained, should profess, that they would be desir
ous of this office, though there were no temporal ad
vantages attending it, and though it exposed men, not
only to starving, but to apparent persecution and death;
for then most, even the best persons, as times go now,
might justly scruple the answering to such a question :
but I take it to mean no more, than that, since they
are to take upon them some employ or other for their
own subsistence and the benefit of the community, they
choose to take upon them the office of the ministry,
wherein they think they can act more for God's glory,
and the benefit of their Christian brethren, than by ex
ercising any temporal calling : and that they verily be
lieve, that it was not without the assistance of God's
good Spirit, that they formed this judgment and reso
lution. Dr. Niclwlls.
This is a great question indeed, and that which no
man can give a true and positive answer to, without
having searched narrowly into his own heart, and se
riously considered th* bent and inclinations of his soul.
But it is a question very necessary to be propounded :
for the Holy Ghost now supplies the place and room of
our blessed Saviour in his Church militant here on
earth. And therefore, as it was by him that the sev
eral offices themselves were at first constituted ; so it
is by him that men are called to the execution of them ;
and it is by him alone that all ecclesiastical ministra
tions, performed by such officers, are made effectual to
the purposes, for Which they are appointed ; and there
fore the Church is bound to take care, that none be ad
mitted into her ministry, but Such as she believes and
hopes to be called to it by the Holy Ghost. But she
can have no ground to believe this, but only from the
persons themselves, none but themselves being acquaint
ed with the motions of God's Spirit upon their own
hearts. And therefore the Bishop requires them to deal
plainly and faithfully with him and the Church ; and
to tell him, whether they really trust that they are
moved by the Holy Ghost, to take this office upon them f
To which every one is bound to answer, " I trust so :"
not that he knows it, or is certain of it, for it is possi
ble that his heart may deceive him in it ; but that he
trusts or hopes it is so.
But what ground can any one have to trust, that he
is moved by the Holy Ghost to take the ministry upon

THE ORDERING OF- DEACONS

and according to the Canons of this Church, to
the Ministry of the same ? (18.)
Answer. I think so.
The Bishop.
DO you unfeignedly believe (19.) all the
Canonical Scriptures of the Old and New
Testament ?
Answer. I do believe them.
The Bishop.
WILL you diligently read the same (20.)
him ? To that I answer in short, that if a man finds,
that upon due examination the bishop of the diocese,
where he is to serve, is satisfied of his abilities and
qualifications for the ministry ; and that his great end
and design in undertaknig it is to serve God, for the
promoting of his glory and the edifying of his people :
he hath good grounds to trust, that he is moved to it
by the Holy Ghost, it being only by him that any man
can be duly qualified for it, and moved to take it upon
him, out of so good and pious a design as that is. But,
if either of these things be wanting ; as, if a man be
not fitted for the office, he may conclude he is not called
to it by the Holy Ghost, for he neither calls nor useth
any but fit instruments in what he doth ; or, if a man
be moved to it out of a design, not to do good, but to get
applause or preferment in the world, he may thence
infer that he is not moved to it by the Spirit of God,
but by the spirit of pride and covetousness, and then
can have no ground to expect, that the Holy Ghost
should ever bless and assist him in the execution of his
office. According to these rules therefore, they, who
are to be ordained, may discern whether they can truly
give the answer required to this great question that
will be propounded to them. As for their qualifi
cations for it, the Bishop hath already approved of
them : but, as to their main end and design in un
dertaking the ministry, that must be left to God and
their own consciences, Avho alone know it, and so can
best judge whether they can truly say, that they
" trust they are moved to it by the Holy Ghost."
Bp. Beveridge.
(18.) That is, Are you conscious, neither of any de
fect in body or mind, nor of any other impediment,
Which may, for the present, if not for ever, be, accord
ing to the laws of God or man, a just obstacle in your
way ? Abp. Secker. This question relates to the out
ward call, or regular way of admission to holy orders :
and seems to be put to the persons to be ordained, that
they may make an open profession of their owning the
validity of the orders then conferred upon them. For
by answering to this question they hereby own, that
the office and manner, whereby they are admitted into
orders, are agreeable to the will of our Saviour ; that
the several ceremonies, used in the Roman Church in
their Ordinal, and in ours omitted, are not essential to
the conferring of holy orders ; and that the person,
who confers these orders, that is, the bishop, has a just
commission so to do from our blessed Lord. And

637
unto the people assembled in the Church
where you shall be appointed to serve? (21.)
Answer. I will. The Bishop.
IT appertaineth to the Office of a Dea
con, (22.) in the Church where he shall be
appointed to serve, to assist the Priest in Di
vine service, and specially when he minis
tereth the Holy Communion, (23.) and to
help him in the distribution thereof; and to
read holy Scriptures and Homilies (24.) in the
lastly they declare, that they do not know in them
selves any uncanonical impediment, whicli may hinder
them from being admitted into the same.
De. Nichoiis.
(19.) This question is put to the candidates, because
unless they do unfeignedly believe the holy Scriptures,
they are not fit to be ministers of the word and sa
craments contained and prescribed in them.
Bp. Beveridge.
(20.) " Diligently," that is, articulately, solemnly,
piously, so that your hearers may be edified. Brewster.
(21.) This is explained by the 33d Canon, which in
joins that every minister should have a church, and
that that church should be the great scene of his duties.
This injunction was intended to exclude teachers or
dained to no charge ; or those, who, under the pretence
of preaching the Gospel, preached themselves. The
appointment of stationary ministers is a valuable part
of* our Church establishment. Brewster.
(22.) This comprehensive question doth briefly, but
fully, set out all the other duties peculiar to "the office
of a deacon :" first, with intent to instruct the candi
date in all-parts of that weighty office he undertakes ;
and then to require his solemn promise that he will
perform them by God's help. It is not fit he should
take a place in God's house, till he know what are the
duties thereof; nor can he Avisely or honestly engage
to do all these particulars, till he know them : Avhere-
fore the bishop lays them plainly before him, that he
may not afterwards pretend to excuse himself by ig
norance. Dean Comber.
This question, reciting the duties of deacons, may
seem to have some difficulty in it; as it assigns to them
occupations, which the Acts of the Apostles do not in
the history of their appointment ; and as they are but
little employed now in the single business, there allot-
ed to them. Acts vi. But that passage of Scripture
plainly was intended to set forth, only the immediate
and urgent reason of ordaining them, not the whole of
what was then, or soon after, given them in charge.
For we find in the same book, that Philip the deacon
both preached and baptized. Acts viii. 5 — 13. 26 —
40. And the qualifications, required in deacons by
St. Paul, (l Tim. iii. 8 — 13,) intimate very clearly,
that more things must, even then, have been incumbent
upon them, than administering to the relief of the poor.
Accordingly from the primitive ages downwards, they

638

THE ORDERING OF DEACONS.

Church; and to instruct the Youth in the
Catechism ; (25.) in the absence of the Priest
to baptize Infants ; (26.) and to preach, if he
be admitted thereto by the Bishop. (27.)
And furthermore, it is his Office, (28.) where
provision is so made, to search for the sick,
poor, and impotent people of the Parish, to in
timate their estates, names, and places where
they dwell, unto the Curate, (29.) that by
are described, as performing occasionally most of the
same offices, which they do now, and being, what their
name denotes, assistant and subservient to priests in
all proper employments. And the less they are en
gaged in their chief original one, the more opportunity
and the more need they have, to shew diligence in the
other good works, belonging or suited peculiarly to
their station. Abp. Secker.
(23.) The deacon's office as to the holy communion
remains the same that it was in the primitive Church,
when they were never allowed to consecrate the sacred
elements : for none but a bishop, or a priest at least,
was permitted to do that ; and the penalty upon a dea
con, if he presumed to consecrate, was to be deposed.
His office is, when the sacrament is consecrated, to as
sist the bishop or priest in distributing the same to the
congregation ; which was their part in this mystery as
anciently as Justin Martyr's time : but especially they
use to distribute the cup, of which then the people, not
the priest alone, used to drink ; and it appears that the
custom in the Roman Church also was, till of late time,
for all the people to receive the cup ; or else this could
not have been the deacon's office there, who need not
assist the bishop or priest in giving the cup, if he alone
had drunk of it. Dean Comber.
(24.) It is the office of the deacon to "read the holy
Scripture to the people," as was shewed before : but it
is further remarked here, that " he is also to read Hom
ilies in the church :" which is no new injunction ; for an
ancient Council orders, that, " when the priest is in
firm and cannot preach, the deacon shall read the Hom
ilies of the fathers." Dean Comber.
(25.) For deacons to catechize the youth, is a duty
injoined not only by our Church here, and in the
fifty-ninth Canon, but was so likewise by the ancient
Church. Indeed in some Churches the catechist was
a distinct officer, not determined to any one particular
order. But where there was no particular officer as
signed to this duty, neither was it taken up by the bish
op or presbyter, it fell to the deacons on course.
Dr. Nicholls.
(26.) A fifth duty ofthe deacons is to baptize infants,
which we may gather from St. Philip the deacon's bap
tizing the Samaritans, whom the apostles were sent to
confirm afterwards. Acts viii. is — 15, &c. We see
in Scripture baptism was reckoned one of the lowest
kinds of ministries ; so that our Saviour did not bap
tize, but his disciples. John iv. 2. St. Peter command
ed others, probably some of the deacons, to baptize Cor
nelius and his household, (Acts x. 48 ;) and St. Paul saith,
"he had baptized but few." 1 Cor. i. 15—17. The Ro
man Pontifical reckons it among the ordinary works of a

his exhortation they may be relieved with the
alms of the Parishioners, or others : Will you
do this gladly and willingly ?
Answer. I will so do by the help of God.
The Bishop.
WILL you apply all your diligence (30.)
to frame and fashion your own lives, and the
lives of your families, according to the Doc-
deacon, to wait at the altar and baptize. But, out of
respect to the higher order of priesthood, our Church
seems to allow this to be done by a deacon, only "in the
absence of apriest ;" because baptism, being a sacrament,
should be administered by the principal minister that is
present: though there is no doubt but a deacon's bap
tizing is as valid as that of a priest. Dean Comber.
(27.) It does not appear by any marks in antiquity,
that the deacons had ever any right to preach in the
Church by virtue of their order. And our Church,
following the primitive practipe, has not allowed the
deacons to preach by virtue of their orders, but only by
the permission ofthe bishop ; who, if he shall find them
upon examination to be of competent abilities, may af
ford them a licence to exercise their talents in this way.
Dr. Nicholls.
Forasmuch as a deacon is hereby permitted to bap
tize, to catechize, to preach, to assist in the administra
tion of the Lord's supper ; so also by parity of reason
he hath used to solemnize matrimony, and to bury the
dead. And in general it seemeth, that he may perform
all the other offices in the liturgy, which a priest can
do, except only consecrating the sacrament of the
Lord's supper, and except also the pronouncing of the
Absolution. Dr. Bukn.
(28.) The part ofthe deacon's office out ofthe church
is that, which was the original cause of the institution
bf the order, namely, to take care of the poor. From
early writers of the Church it appears to have been the
practice, for deacons to look out fit objects of char
ity, in order to their being relieved by the oblations of
the faithful, under the direction of the bishop. This
was agreeable to what our Church here injoins.
Dean Comber, Dr. Nicholls.
(29.) That is, to the rector or vicar, who hath the
" cure" of souls. And here it is obvious to remark
the ambiguity of the word "curate," as is the case also
with the word " minister." Sometimes it expresseth
the person, whether priest or deacon, who officiateth
under the rector or vicar, employed by him as his as
sistant, or to supply the place in his absence : some
times it denoteth the person officiating in general, wheth
er he be rector, vicar, or assistant curate, or whosoever
performeth the service for that time : sometimes it de
noteth exclusively, as in this place, the rector, vicar, or
person beneficed, who hath "curam animarum." Dr. Burn.
(30.) After the duties specially relating to their office
and the publick, the bishop proceeds to demand of them
security concerning their personal duties and private
conversation, requiring a promise from each of them,
that they will order their own lives, and as much as itt

THE ORDERING
trine of Christ ; and to make both yourselves
and them, as much as in you lieth, wholesome
examples of the flock of Christ ?
Answer. I will so do, the Lord being my
helper. The Bishop.
WILL you reverently obey your Bishop,
and other chief Ministers, (31.) who, accord
ing to the Canons of the Church, may have
them lies, the lives of their families, according to the
rules of the Gospel : and that so exactly, that he and
they may be, not only innocent, but exemplary to other
Christians. Dean Comber.
The question extends, to avoiding in their own be
haviour, and restraining in that of their families, follies,
levities, mean and disreputable actions, as well as crimes
and vices. The apostle injoins ** deacons and their
wives to be grave," (1 Tim. iii, 8. 11;) much more
then ought priests. He injoins every Christian to
" abstain from all appearance of evil." 1 Thess. v.
22. And our blessed Lord injoins all his disciples to
be " wise" as well as " harmless." Matt. x. 16. Let
the clergy govern themselves and theirs by these rules :
and consider frequently, whether they observe them
well. For without it they will neither gain esteem,
nor do good. Abp. Secker.
(31.) No regular society can subsist without a due
subordination of the inferiors to the superiors. So it is
in houses and cities, kingdoms and armies. So in
the Church, the deacons are required to promise at their
ordination, obedience, not only to their bishop, but to
" other chief ministers" who are set over them, and
have care of them ; which is necessary to preserve
peace and prevent disorder. The superior must give
orders, and inferiors obey them ; otherwise all things
would soon run into confusion : and we may gather,
that God is the original of this subjection "in all
Churches of the saints, because he is not the author of
confusion, but of peace." 1 Cor. xiv. 33.
Dean Comber.
The inferior clergy would be bound to the obedience
here required, though they were not to promise it : for
both reason and Scripture demand it. Still more firm
ly are they bound, when they have promised it, though
it were of small importance. But it is of very great,
not only to the dignity and ease of their superiors, but
to their own interest, and the benefit of the whole
Church. Our Saviour both commands, and prayed
for, unity amongst his followers in the most expressive
terms. John xiii. 34, 35; xvii. 11, li. 21, 22, 23.
Without union there cannot be a sufficient degree either
of strength or beauty : and without subordination there
cannot long be union. Therefore "obey;" as the
apostle directs, " them that have the rule over you."
Heb. xiii. 17. Abp. Secker.
(32.) This ceremony has been always esteemed so
essential a part of ordination, that any other way of
conferring orders without it has been judged invalid.
This imposition of hands undoubtedly took its rise

OF DEACONS. 63S-
the charge and government over you ; follow
ing with a glad mind and will their godly ad
monitions ?
Answer. J will endeavour so to do, the
Lord being my helper.
^y Then the Bishop laying his Hands (32.) severally upon
the Head of every one of them, humbly kneeling before
him, shall say, (33.)
TAKE thou Authority to execute the Of
fice of a Deacon (34.) in the Church of God
from the practice of the Jewish Church, in initiating
persons for performing any sacred office, or conferring
any employ of dignity or power. Thus Joshua was
inaugurated to his high office. Numb, xxvii. 23.
Hence the Jews derived their custom of ordaining their
rabbis by imposition of hands. The same ceremony
we find used by the apostles, as often as they admitted
any new members into the ministry of tlie Church.
For, when they ordained the first deacons, it is record
ed, that after praying " they laid hands on them."
Acts vi. 6. At the ordination of Barnabas and Paul
it is said, that they " fasted and prayed and laid their
hands on them." Acts xiii. 3. When St. Paul bids
Timothy have regard to the graces conferred in his or
dination, he observes that these were conferred by im
position of hands : " Neglect not the gift that is in thee,
which was given thee by prophecy, with the laying on
of the hands of the presbytery." 1 Tim. iv. 14. And
in his other epistle he exhorts him to " stir up the gift
of God which was in him by the putting on of his hands."
2 Tim. i. 6. The primitive Christians, following ex
actly after this copy, never admitted any into orders
but with this ceremony : so that the ancient counsels sel
dom use any other word for ordination than " imposi
tion of hands ;" and the ancient writers of the Church
signify, that the clerical character, and the gifts of the
Spirit, were conferred by this action.
It must be observed here, that the imposition of the
bishop's hand alone is required in the ordination of a
deacon, in conformity to the usage ofthe ancient Church.
Dr. Nicholls.
(33.) When a commission of such a high nature is
granted from heaven, the person, to whom it is granted,
cannot receive it in too humble a posture : and there
fore our Church, agreeably to ancient practice, has in-
joined the ordained person to receive the imposition of
the bishop's hands in the posture of kneeling. Dr. Nicholls.
(34.) There are generally certain forms used in the
admissions to all offices civil and military, and so it
ought to be in these that are ecclesiastical. But because
there are no forms prescribed in Scripture, every
Church hath taken the liberty to compose its own form
ularies. As to our form, it is owing to our Reforma
tion ; and is, as it ought to be, a clear explication of
the ceremony of laying on of hands ; which signifies,
as was noted, collation of power, and delegating author
ity: and therefore the bishop says, " Take thou au
thority," &c. Hereby the bishop, in whom tbe supreme
power is lodged, grants authority to the candidate to

640

THE ORDERING OF DEACONS.

committed unto thee ; In the name of the Fa
ther, and of the Son, and ofthe Holy Ghost.
Amen.
5f Then shall the Bisliop deliver to every one qf them tlie
New Testament, saying, (35.)
TAKE thou Authority to read the Gospel
in the Church of God, and to preach the same,
if thou be thereto licensed by the Bishop him
self. 1f Thenoneqf them appointedby the Bishop shallread (36.)
The Gospel. St. Luke xii. 35.
LET your loins be girded about, and your
lights burning, and ye yourselves like unto men
that wait for their Lord, when he will return
from the wedding ; that when he cometh and
knocketh, they may open unto him immedi
ately. Blessed are those servants whom the
Lord when he cometh shall find watching :
Verily I say unto you, That he shall gird him-
execute the office of a deacon ; which is his commiss
ion and rightful call, giving him a right to perform all
the duties annexed to that order. Yet, according to
the example ofthe Eastern Church, the bishop declares
he doth not this purely of himself, but by a power grant
ed him by God : and therefore he adds " In the name of
the Father, and of the Son, and of the Holy Ghost ;"
to intimate that the holy and ever-blessed Trinity doth
confer this order on him. For to do a thing in the name
of God is to do it as his representative, and by his au
thority : and so the person is promoted to be a deacon,
ministerially by the bishop, but originally and princi
pally by God himself, from whom he receives this hon
our, humbly kneeling on his knees ; and he should re
member that to him he must one day give an account,
how he hath performed his duty, which cannot but strike
his mind with reverence and holy fear, while these sol
emn words are repeated. Dean Comber.
(35.) This is the second significant rite used in our
ordination; concerning which it may be observed, that
the deacons in the Christian Church are made after the
pattern of those ministers among the Jews, whose of
fice was to keep the book of the law, and upon occasion,
to read it publickly in their synagogues ; in whose stead
our Saviour himself did once minister. Luke iv. 20.
So that the place was honourable, though inferior to
that ofthe ruler ofthe synagogue. In like manner the
deacon's proper office was to read the holy Scripture
in the Christian assemblies, as divers of the ancients
, have particularly noted. Dean Comber.
(36.) In our usual service the Epistle and Gospel
stand together ; but in this office they are separated,
and the ordination itself intervenes, as it did of old.
The reason of setting the Gospel immediately after the
ordination was, that the new ordained person might im
mediately exercise his authority, and give proof of his fit
ness for this part of his office, in solemnly reading the

self, and make them to sit down to meat, and
will come forth and serve them. And if he
shall come in the second watch, or come in the
third watch, and find them so, blessed are those
servants.^y Then shall the Bishop proceed in the Communion ; and
all who are Ordered, shall tarry, and receive the Holy
Communion tlie same day with the Bishop.
^f The Communion ended, after the last Collect, and im
mediately before tlie Benediction, shall be said this Col
lect following : (37.) •
ALMIGHTY God, giver of all good things,
who of thy great goodness hast vouchsafed to
accept and take these thy Servants unto
the Office of Deacons in thy Church ; make
them, we beseech thee, O Lord, to be modest,
humble, and constant in their Ministration, to
have a ready will to observe all spiritual Dis
cipline ; that they having always the testimony
of a good conscience, and continuing ever sta
ble and strong in thy Son Christ, may so
Gospel. The portions chosen for this occasion have been
divers. This, which was appointed by our Reformers un
der King Edward the 6th, is extremely appropriate ; for
the very name of a deacon signifies a servant : and here
they have the directions of their great Master Christ
Jesus, how they are to prepare themselves for his second
coming ; by doing their duty well in that station which
he hath given them in his household ; and his promise of
a reward, if they be found in well doing. Dean Comber.
(37.) In all the ancient Western offices there is a
prayer in the post-communion, which is called " The
Benediction :" and in the Eastern form, " the Bishop
is to bless every one of them after he hath ordained
them." To which this Collect of ours, and the like in
other reformed churches, do exactly agree : for they are
all in precatory style. Since God alone can properly and
originally bless ; and therefore bishops, ministers, and
parents bless, by praying to God for those whom they
would have to be blessed. Meanwhile the newly or
dained should consider these petitions, so as to excite
him to endeavour vigorously to be such, as they pray
he may be -. humble and modest in his carriage and
temper; constant and diligent in his ministrations ;
and regular and strictly canonical in his life. The spirit
ual motives are, the peace of his own conscience ; the con
firming of his hope and faith in Christ ; and the securing
of his perseverance as well as his eternal reward : the
temporal motives are, his being an ornament to the
Church ; an honour to his order, while he remains of
it ; and his deserving justly to be promoted in time to
the highest office in Christ's Church : and St. Paul hath
taught us, if we desire the office of a bishop, only as a
greater opportunity to do more good, it is very lawful.
To rise by these means is commendable : and it is an in
nocent, yea a laudable ambition, to act well in this infer
ior station, that we may be called to a higher.
Dean Comber.

THE ORDERING OF DEACONS.

641

well behave themselves in this inferior Office,
that they may be fo _nd worthy to be called un
to the higher Ministries in thy Church, through
the same thy Son our Saviour Jesus Christ; to
whom be glory and honour, world without end.
Amen.
THE peace of God, which passeth all under
standing, keep your hearts and minds in the
knowledge and love of God, and of his Son
Jesus Christ our Lord : And the blessing of
God Almighty, the Father, the Son, and the
(38.) The reason of this is so evident, tha all Church
es have founded such a like order upon it : for the cus
tom hath ever been, to keep the deacons for some time
in that office, that they may be perfect and expert in
ecclesiastical administrations, before they go higher.
Hence the Canons, here and elsewhere, strictly forbid
the ordaining of any one both priest and deacon in one
day. In several ages of the Church the time between
these orders hath been various. Of old it was much
longer. Later councils agree with us, and fix the time

Holy Ghost, be amongst you, and remain with
you always. Amen.
^f And liere it must be declared unto the Deacon, that he
must continue in that Office of a Deacon the space of a
whole Fear (38.) (except for reasonable Causes it shall
otherwise seem good unto the Bishop) to the intent he may
be perfect, and well expert in the things appertaining to
the Ecclesiastical Administration ; in executing whereof,
if he be found faithful and diligent, he may be admitted
by his Diocesan to the Order qf Priesthood, at the times
appointed in the Canon, or else, on urgent occasion, up
on some other day, in the face qf the Church, in such
manner and form as hereafter followeth.
to one year. But so that bpth they and we leave it to
the Bishop's prudence, who upon reasonable causes,
that is, the extraordinary merit of the person, the evi
dent profit of the Church, or some urgent necessity,
may ordain some men sooner. Though ordinarily it is
much better to make them stay the year of probation ia
this first order : besides this keeps up that apostolical
and primitive distinction of the three orders, which
by no means ought to be broken or confounded. Dean Comber.

THE FORM AND MANNER

OF

ORDERING PRIESTS.

(i.)

% When the day appointed by the Bishop is come, after Morning Prayer is ended, there shall
be a Sermon, or Exhortation, dedaring the Duty and Office of such as come to be admitted
Priests ; how necessary that Order is in the Church of Christ, and also how the People
ought to esteem them in thdr Office.

fl A Priest shall present unto the Bishop, sitting in his
Chair near to the holy Table, all those who are to re
ceive the Orde]- of Priesthood that day, each of them be
ing decently habited, and shall say :
REVEREND Father in God, I present un
to you these persons present, to be admitted
to the Order of Priesthood.
U The Bishop.
TAKE heed that the persons whom ye
present unto us, be apt and meet for their
learning and godly conversation, to exercise
their Ministry duly to the honour of God,
and the edifying of the Church.

^f The Priest shall answer :
I HAVE inquired concerning them,

and

also examined them, and think them so to be.
5y Then the Bishop shall say unto the People :
GOOD People, these are they whom we
purpose, God willing, to receive this day unto
the Holy Office of Priesthood : For after due
examination, we find not to the contrary, but
that they are lawfully called to their Func
tion and Ministry, and that they are persons
meet for the same. But yet if there be any
of you, who knoweth any impediment or
notable crime in any of them, for the which
he anight not to be received into this holy

Ministry, let him come forth in the name of
God, and show what the crime or impedi
ment is.
fl And if any great Crime or Impediment be objected, the
Bishop shall cease from Ordering that Person, until
such time as the Party accused shall be found clear qf
that Crime.
^1 Then the Bishop f commending such as shall be found
meet to be Ordered, to the Prayers qf the Congrega
tion J shall, with the Clergy and People present, say
the Litany, with the Prayers as is before appointed in
the Form of Ordering Deacons ; save only, that in the
proper suffrage there added, the word Deacons shall
be omitted, and the word Priests inserted instead of it.
^y Then shall be said the Service for the Communion,
with the Collect, Epistle, and Gospel, as followeth.
The Collect.
ALMIGHTY God, giver of all good
things, who by thy Holy Spirit hast appoint
ed divers Orders of Ministers in the Church ;
mercifully behold these thy servants now call
ed to the Office of Priesthood ; and so replen
ish them with the truth of thy doctrine, and
adorn them with innocency of life, that both
by word and good example they may faith
fully serve thee in this Office, to the glory of
thy name, and the edification of thy Church,
through the merits of our Saviour Jesus Christ,
who liveth and reigneth with thee and the
Holy Ghost, world without end.. Amen

THE ORDERING OF PRIESTS.

643

The Epistle. (2.) Ephes. iv. 7.
UNTO every one of us is given grace ac
cording to the measure of the gift of Christ.
Wherefore he saith, When he ascended up on
high, he led captivity captive, and gave gifts
unto men. (Now that he ascended, what is
it but that he also descended first into the
lower parts of the earth ? He that descend
ed, is the same also that ascended up far above
#11 heavens, that he might fill all things.)
And he gave some Apostles, and some Proph
ets, and some Evangelists, and some Pastors
and Teachers, for the perfecting of the Saints,
for the work of the Ministry, for the edifying
of the Body of Christ ; till we all come, in
the unity of the faith and of the knowledge
of the Son of God, unto a perfect man, unto
the measure of the stature of the fulness of
Christ.
fl After this shall be read for the Gospel, (3.) part of the
ninth Cliapter qf Saint Matthew, as followeth.
St. Matt. ix. 36.
WHEN Jesus saw the multitudes, he was
(1.) Where matters, common to this and the former
office, occur, the reader is referred to the notes on that
office. t. c. B.
(2.) The proper portions of Scripture appointed for
the Epistle and Gospel at the ordination of a priest
have been various in divers Churches. That, which
our Reformers chose from Eph. iv. 7 — 13, is very
proper for the occasion ; because the apostle here treats
of the diversity of gifts and offices in the Church, and
particularly of their Author, variety, and use.
Dean Comber.
(3.) There are two Gospels chosen for this occasion.
As to the first, in the Ordinal of Edward the Sixth the
Gospel was Matt, xxviii. 18, &c. ; but that being pro
perly the mission of the twelve as apostles, it was
thought more proper to remove it to the office for bish
ops, and to read the apparatus to their first solemn
mission as preachers, related chap. x. 1. &c. ; to which
this Gospel is the preface, and should not be separated
from it, as it was by the division of chapters in our
Bibles. For variety there is another portion of St.
John's Gospel ; being our Saviour's own description
of the duty of a good Shepherd, and the faults of a
bad one. ^ It was anciently appointed to be read at the
consecration of a bishop. But it is also equally pro
per for the ordination of a presbyter, and therefore
our Reformers placed it here. Dean Comber.
To prevent any misconception or misapplication of
the word "hireling" in this Gospel, it is necessary to
remark, that it does not mean one, who performs the
office or duty of a minister for hire or reward : for the

moved with compassion on them, because
they fainted, and were scattered abroad as
sheep having no shepherd. Then saith he
unto his disciples, The harvest truly is plen
teous, but the labourers are few: Pray ye
therefore the Lord of the harvest, that he will
send forth labourers into his harvest.
fl Or else this that followeth, out of the tenth Chapter qf
Saint John.
'St. John x. 1.
VERILY, verily, I say unto you, He that
entereth not by the door into the sheep-fold,
but climbeth up some other way, the same is
a thief and a robber. But he that entereth
in by the door, is the shepherd of the sheep.
To him the porter openeth, and the sheep
hear his voice ; and he calleth his own sheep
by name, and leadeth them out. And when
he putteth forth his own sheep, he goeth
before them, and the sheep follow him ; for
they know his voice. And a stranger will
they not follow, but will flee from him ; for
they know not the voice of strangers. This
parable spake Jesus unto them, but they un-
apostle, or rather our blessed Lord himself says,
" The labourer is worthy of his hire," or " reward,"
1 Tim. v. 18; Luke x. 7. In an established country,
and indeed in any country, where the teacher must be
supported by the taught, whether the emolument be of
a publick or a private nature, the man, who is duly ap
pointed and performs his duty to his flock, is a true
pastor and no hireling. " Even so hath the Lord or
dained that they which preach the Gospel should live
of the Gospel." 1 Cor. ix. 14. But he is an hire
ling, in the debased sense of the expression, who en
deavours to make a gain of godliness, a mercenary,
who teaches for doctrines the commandments of men ;
one who will flee when the wolf cometh, who will not
stand in the. gap, who neither possesses faith to fulfil
the duties of his office, nor a desire to protect his
sheep. Teachers of false doctrines, self-appointed and
self-approved preachers, fanatical declaimers, those
who intrude themselves into the chair of instruction
under hypocritical or false pretences ; all these unques
tionably are hirelings. See 2 Pet. ii. l, 2. Another
order of hirelings are those, who are ignorant of their
profession, whether in learning or in faith, and are to
tally unqualified to perform its duties ; " desiring to be
teachers of the law, understanding neither what they
say, nor whereof they affirm," (1 Tim. i. 7 ;) " intrud
ing themselves into those things which they have not
seen, vainly puffed up by their fleshly mind." Col. ii.
18. Nor shall we less call those hirelings, whose
moral conduct is as defective as their religious belief.
Brewster.
89

644

THE ORDERING OF PRIESTS.

derstood not what things they were which he
spake unto them. Then said Jesus unto
them again, Verily, verily, I say unto you, I
am the door of the sheep. All that ever
came before me are thieves and robbers ; but
the sheep did not hear them. I am the door ;
by me if any man enter in, he shall be saved,
and shall go in and out, and find pasture.
The thief cometh not but for to steal, and to
kill, and to destroy: I am come that they
might have life, and that they might have it
more abundantly : I am the good Shepherd :
the good Shepherd giveth his life for the
sheep. But he that is an hireling, and not
the Shepherd, whose own the sheep are not,
seeth the wolf coming, and leaveth the sheep,
and fleeth ; and the wolf catcheth them, and
scattereth the sheep. The hireling fleeth be
cause he is an hireling, and careth not for the
sheep. I am the good Shepherd, and know
my sheep, and am known of mine. As the
Father knoweth me, even so know I the
Father : and I lay down my life for the sheep.
And other sheep I have, which are not of this
fold ; them also I must bring, and they shall
hear my voice : and there shall be one fold,
and one Shepherd.
•[y Then the Bishop shall say unto them as followeth. (4.)
YE have heard, brethren, as well in your
private examination, as in the exhortation
which was now made to you, and in the holy
lessons taken out of the Gospel, and the writ
ings of the Apostles, of what dignity, and of
how great importance this office is, whereun
to ye are called. And now again we exhort
you in the name of our Lord Jesus Christ,
that ye have in remembrance, into how high
a dignity, and to how weighty an office and
charge ye are called: That is to say, to be
Messengers, Watchmen, and Stewards of the

(4.) The next observable difference between the for
mer office and the present is the pecutiar admonition,
whicli the bishop gives to all that enter into priests' or
ders : that, before they take this weighty charge upon
them, they may be made duly sensible, both of the dig
nity and the duties of their office, which are so necessa
ry to be considered just now, that other Churches have
such a discourse, though in some it be less properly de
ferred till after the ordination. Dean Comber.

Lord ; to teach, and to premonish, to feed and
provide for the Lord's family; to seek for
Christ's sheep that are dispersed abroad, and
for his children who are in the midst of this
naughty world, that they may be saved through
Christ for ever.
Have always therefore printed in your re
membrance, how great a treasure is commit
ted to your charge. For they are the sheep
of Christ, which he bought with his death, and
for whom he shed his blood. The Church
and Congregation whom you must serve, is
his Spouse, and his Body. And if it shall
happen that the same Church, or any member
thereof, do take any hurt or hinderance by
reason of your negligence, ye know the great
ness of the fault, and also the horrible punish
ment that will ensue. Wherefore consider
with yourselves the end of the ministry to
wards the children of God, towards the Spouse
and Body of Christ; and see that ye never
cease your labour, your care and diligence,
until ye have done all that lieth in you, ac
cording to your bounden duty, to bring all
such as are or shall be committed to your
charge, unto that agreement in the faith and
knowledge of God, and to that ripeness and
perfectness of age in Christ, that there be no
place left among you, either for error in reli
gion, or for viciousness in life.
Forasmuch then as your Office is both of
so great excellency, and of so great difficulty,
ye see with how great care and study ye ought
to apply yourselves, as well to show yourselves
dutiful and thankful unto that Lord who hath
placed you in so high a dignity ; as also to be
ware that neither you yourselves offend, nor
be occasion that others offend. Howbeit ye
cannot have a mind and will thereto of your
selves; for that will and ability is given of
God alone : therefore ye ought, and have need
This excellent exhortation contains several salutary
admonitions addressed to the persons to be ordained ;
and also suggests to them the means they should make
use of, to enable them to discharge their duty aright ;
which are to pray for the assistance of God's Holy
Spirit, diligently to study the holy Scriptures, to lead
a life of exemplary piety, and avoid, as much as
may be, all secular business and study.
Dr. Nichoiis.

THE ORDERING OF PRIESTS.

645

to pray earnestly for his Holy Spirit. And
seeing that ye cannot by any other means
compass the doing of so weighty a work, per
taining to the salvation of man, but with
doctrine and exhortation taken out of the holy
Scriptures, and with a life agreeable to the
same ; consider how studious ye ought to be
in reading and learning the Scriptures, and
in framing the manners both of yourselves,
and of them that specially pertain unto you,
according to the rule of the same Scriptures :
and for this self-same cause, how ye ought to
forsake and set aside, as much as ye may, all
worldly cares and studies.
We have good hope that ye have well
weighed these things with yourselves long be
fore this time ; and that ye have clearly deter
mined, by God's grace, to give yourselves
wholly to this Office, whereunto it hath pleas
ed God to call you : so that, as much as lieth
in you, ye will apply yourselves wholly to this
one thing, and draw all your cares and studies
this way ; and that ye will continually pray
to God the Father, by the mediation of our
only Saviour Jesus Christ, for the heavenly
assistance of the Holy Ghost ; that by daily
reading and weighing the Scriptures, ye may
wax riper and stronger in your Ministry ; and
(5.) All the things stated in the foregoing exhorta
tion are the priest's duty : and, as the bishop's charity
moves him to hope concerning every one of them, that
he will do all this ; so his office binds him to require
them, as St. Paul did Timothy at his ordination, "to
make this good profession before many witnesses."
1 Tim. vi. 12. That is, he now proceeds to oblige
them by a solemn promise, to engage that they will
most faithfully perform every particular branch of
these duties. And, since the bishop stands in God's
stead, and every one of the congregation is witness to
what is said, this declaration is as sacred as an oath :
such a promise binds as strongly as any vow : if they
do not now intend what they engage, they lie not to
men, but to God : and if they be negligent to keep
their words afterwards, it is equal to perjury. Both
God, and as many as are spectators at this ordination,
may " condemn them out of their own mouths :" their
words will be witnesses against them, if they do not
make them good, in this world to their shame, and
in the next to their condemnation. Therefore it is
highly necessary for every candidate to consider these
things very well, before he promise them ; and to en
deavour to perform them all the days of his life.
Dean Comber.
(6.) We may here observe, that the first question put
to those, who are to be ordained priests, concerning

that ye may so endeavour yourselves from time
to time to sanctify the lives of you and yours,
and to fashion them after the rule and doctrine
of Christ, that ye may be wholesome and god
ly examples and patterns for the people to fol
low. And now, that this present Congregation
of Christ may also understand your minds and
wills in these things, (5.) and that this your
promise may the more move you to do your
duties ; ye shall answer plainly to these things,
which we, in the name of God, and of his
Church, shall demand of you (6.) touching
the same.
DO you think in your heart, that you are
truly called, according to the will of our
Lord Jesus Christ, and according to the Can
ons of #this Church, to the Order and Ministry
of Priesthood?
Answer. I think it.
The Bishop.
ARE you persuaded that the holy Scrip
tures (7.) contain all Doctrine required as
necessary for eternal salvation through faith
iri Jesus Christ? and are you determined, out
of the said Scriptures to instruct the people
committed to your charge, and to teach no-
their being moved by the Holy Ghost to take that office
upon them, is*now omitted. For, these having been
ordained deacons before, it is supposed that they were
then moved by the Spirit of Christ to take the ministry
of his Gospel upon them, and there is no need of any
further call from him. For being once called by him,
though it was but to the lowest office of his own insti
tution, the Church takes it for granted that it is his
pleasure they should be promoted to any higher office,
if there be sufficient reason and occasion for it.
Bp. Beveridge.
(7.) This question materially differs from that put
to the former office. For a deacon's principal duty
being only to read the Scriptures, it Avas enough for
him to declare before God and the congregation, " that
he believed all the canonical books were divinely in
spired." But a priest must further, first, declare his
faith, " that the holy Scripture contains all doctrines
that are necessary to be believed, and is sufficient,
through faith, for our eternal salvation." Secondly,
he must publish his resolution to take all his doctrines
from thence, and promise never to teach any thing,
as of necessity to salvation, that cannot be proved
thereby. For his office is to preach all saving truths,
and teach his people all those duties, that are re
quisite for bringing them to eternal life.
Dean Comber.

646

THE ORDERING OF PRIESTS.

thing, as necessary to eternal salvation, but
that which you shall be persuaded may be
concluded and proved by the Scripture ?
Answer. I am so persuaded, and have so de
termined, (8.) by God's grace.
The Bishop.
WILL you then give your faithful dili
gence, (9.) always so to minister the Doctrine
and Sacraments, and the discipline of Christ,
(8.) This answer shews, how necessary it is, that
they who come to be ordained should consider these
things beforehand : for otherwise how can they say,
they have so determined already ? Bp. Beveridge.
(9.) Diligence is one of the principal parts ofthe pas
toral office, which is injoined and earnestly pressed in
the New Testament. St.- Paul gives it as a prime char
acter of St. Luke, because his "praise was in the Gos
pel in all churches," (2 Cor. viii. 18;) and because he
had "often-times proved him diligent in many things."
ver. 22. He exhorts Timothy to " endure hardness,
as a good soldier of Jesus Christ," (2 Tim. ii. 3 ;) to
" preach the word ; to be instant in season ; and OHt of
season ; to reprove, rebuke, exhort with all long-suffer
ing and doctrine." 2 Tim. iv. 2. This diligence, which
is recommended to the ministers of the Gospel by the
Scripture in general, is branched out in this interrog
atory into its several parts. And they are made to
promise to be diligent, first, in administering the
" doctrine" of our Saviour, which consists in preach
ing and catechising : secondly, in administering the
" sacraments," which in the general sense of the word
does take in, not only the two sacraments, properly
so called, namely, of baptism and the Lord's supper,
but all the sacramental rites injoined «by the Church,
such as marrying, burying, visitation of the sick, &c :
thirdly, in administering the " discipline" of the
Church, in declaring those excommunicates, whom
proper authority has laid under that censure, and in re
pelling from the communion notorious offenders. But
all this must be done with a just limitation, and under
the direction of the laws of the land and the canons of
the Church, and not at the arbitrary pleasure of the
minister. He must not preach any doctrine, but what
is warranted by the Articles of our Church : nor ad
minister either sacraments, or sacramentals, or any
other publick or open prayer, but according to the
offices prescribed in the Book of Common Prayer ; nor
exercise any part of Church discipline, which by the
laws or canons is not intrusted to presbyters.
Dn. Nichoixs.
The Rubrick to which we here bind ourselves by ex
press consent and promise, is upon a different footing
from all other ecclesiastical laws. For we are under
this peculiar circumstance of obligation to observe it,
that we have by one of our vows at the altar for the
order of priesthood, tied ourselves down to a regular,
constant, conscientious performance of all and prescrib
ed in and by the Book of Common Prayer, according
to the usage of the Church. And seeing it hath been

as the Lord hath commanded, and as this
Church hath received the same, according to
the commandments of God ; so that you may
teach the people committed to your cure and
charge, with all diligence to keep and ob
serve the same ?
Answer. I will so do, by the help of the Lord.
The Bishop.
WILL you be ready with all faithful dili-
the wisdom of our Church to lay us under these engage
ments, in order to preserve exact uniformity in the pub
lick worship and all the liturgick offices ; and seeing
that we have entered, as we have professed, ex ammo
into this covenant with the Church ; how frivolous is
it for any of us to say, that the connivance, or the pre
sumed consent of our ordinary, or the private conven
iency of ourselves or families, or the obliging of any
of our parishioners, or the apparent inexpediency of ad
hering to the letter in some few cases, will dissolve this
our obligation to conformity ? Surely we must know,
that these and the like allegations are quite out of the
case : that, however our Church governours may dis
pense with our breaches of the rubrick, however our
people may acquiesce in them or approve of them, yet
the question is, how far we are at liberty to dispense
with ourselves on account of the forementioned engage
ment, to which God and the Church are made witness
es in as solemn a manner, as they are to our personal
stipulations at confirmation or matrimony : or whether
we have not in this case precluded ourselves from all
benefit of such exemption or dispensation, as might per
haps be reasonably alleged in several other merely can
onical matters.
This indeed we must always take along with us, that
our obligations to observe the rubrick, how indispensi-
ble soever, are subject to this proviso ; namely, that the
rule prescribed be a thing practicable : which perhaps
cannot be said of all rubricks in all churches; nay,
that it be a thing which falls within the minister's pow
er, so that he be not deprived of his liberty in acting,
or restrained in it, by the previous acts of other people,
whereby that, which would be practicable in itself, is
rendered not practicable by him. I will not positively
say, that no other proviso is to be allowed of or admit
ted : because thisfcannot be determined absolutely, or
otherwise than by a particular consideration of each
rule or injunction under several different circumstan
ces. But we may affirm in general, that we are un
der higher obligations to observe the rubrick, than any
other ecclesiastical law whatsoever : that, excepting a
very few cases or under some necessary limitations and
reservations, we are bound to adhere to it literally,
punctually, and perpetually : and that whosoever
among the clergy either adds to it, or diminishes from
it, or useth any other rule instead of it, as he is in the
eye of the law so far a nonconformist, so it behoves him
to consider with himself, whether in point of conscience
he be not a breaker of his word and trust, and an elud-
er of his engagements to the Church. Archd. Sharp.

THE ORDERING OF PRIESTS.

gence (10.) to banish and drive away from the
Church all erroneous and strange doctrines
contrary to God's word ; and to use both pub
lic and private monitions and exhortations, as
well to the sick as the whole within your
cures, as need shall require, and occasion shall
be given ?
Answer. I will, the Lord being my helper.
The Bishop.
WILL you be diligent in prayers, and in
reading the holy Scriptures, (II.) and in such
studies as help to the knowledge of the same,
laying aside the study ofthe world and the flesh ?
Answer. I will endeavour so to do, the
Lord being my helper.
The Bishop.
WILL you be diligent to frame and fash
ion your own selves, and your families, accord
ing to the Doctrine of Christ ; and to make
both yourselves and them, as much as in you
lieth, wholesome examples and patterns to the
flock of Christ ?
Answer. I will apply myself thereto, the
Lord being my helper. The Bishop.
WILL you maintain and set forwards, (12.)
as much as lieth in you, quietness, peace, and
love among all Christian people, and especially
among them that are or shall be committed to
your charge ?
(10.) This interrogatory was placed here in lieu of
that in the Roman Pontifical, " Do you curse, or pro
nounce an anathema against, every heresy which ad
vances itself against the holy Catholick Church ? Ans.
I do." This was upon wise consideration thought fit
to be changed; and the ordained person obliged only
to promise "with all faithful diligence to drive away,"
that is, by good argument and persuasion to confute,
"erroneous doctrines." Dr. Nicholls.
There is another part of the Clergy's duty contained
in this. question, as necessary as the former: that is,
to drive away vice as well as error, by publick and pri
vate monitions and exhortations, both to the sound and
sick within their cures whenever need requires.
Dean Comber.
(11.) As the priest moves in a higher sphere, so he
hath a greater compass of duty than a deacon. First,
he is to be more diligent, both in private prayer for the
help of God's Spirit and a blessing on his studies, and
in the daily repeating of the publick and common
prayer twice in the church, to which our rubrick binds

647
Answer. I will so do, the Lord being my
helper. The Bishop.
WILL you reverently obey (13.) your
Bishop, and other chief Ministers, who, ac
cording to the Canons of the Church, may
have the charge and government over you ;
following with a glad mind and will their god
ly admonitions, and submitting yourselves to
their godly judgments ?
Answer. I will so do, the Lord being my
helper.
^y Then shall the Bishop, standing up, say,
ALMIGHTY God, who hath given you
this will to do all these things, grant also unto
you strength and power to perform the same ;
that he may accomplish his work which he
hath begun in you, through Jesus Christ our
Lord. Amen.
U After this, the Congregation shall be desired, secretly
in their prayers, to make their humble supplications to
God for all these things : for the which prayers there
shall be silence kept for a space. (14.)
fl After which, shall be sung or said by the Bishop, the
persons to be ordained Priests all kneeling, Veni, Crea
tor Spiritus ; (15.) the Bishop beginning, and the
Priest and others that are present answering by verses,
as followeth. COME, Holy Ghost, our souls inspire,
And lighten with celestial fire :
Thou the anointing Spirit art,
Who dost thy sevenfold, gifts impart :
Thy blessed Unction from above,
Is comfort, life, and fire of love :
both priests and deacons, if they be in health, and not
hindered, by any urgent cause. Dean Comber.
But by the preceding exhortation the question here
appears to mean private prayer and reading. Abp. Secker.
(12.) By the promise, given in the answer to this
question, the candidates oblige themselves, never to
raise or promote personal, family, parochial, eccle
siastical, political, or any other, animosities : but to
dicourage, and, if possible, compose and extinguish
them : than which they cannot perform a more Christ
ian part, or one more conducive to their honour and
usefulness. Abp. Secker.
(13.) Besides pondering these answers well before
hand, it is earnestly to be desired that the person or
dained should read and think them over afterwards ;
and particularly, at each return of the ember-weeks,
should examine themselves, as in the presence of God,
whether they have made good the engagement, into
wliich they entered at their ordination. So far as they
have, this practice will afford them the greatest possible

648

THE ORDERING OF PRIESTS.

Enable with perpetual light
The dullness of our blinded sight.
Anoint and cheer our soiled face
With the abundance of thy grace.
Keep far our foes, give peace at home ;
Where thou art guide, no ill can come.
Teach us to know the Father, Son,
And thee, of both to be but one :
That through the ages all along
This may be our endless song;
Praise to thy eternal merit,
Father, Son, and Holy Spirit.
TJ Or this :
COME, Holy Ghost, eternal God,
Proceeding from above,
Both from the Father and the Son,
The God of peace and love ;
Visit our minds, into our hearts
Thy heavenly grace inspire ;
That truth and godliness we may
Pursue with full desire.
Thou art the very Comforter
In grief and all distress ;
The heavenly gift of God most High;
No tongue can it express ;
The fountain and the living spring
Of joy celestial ;
The fire so bright, the love so sweet,
The Unction spiritual.
comfort : so far as they may have failed, it will suggest
to them the most useful admonition. Abp. Secker.
(14.) Wherefore, when the congregation hear the
bishop desire them to pray secretly, as they would shew
their dutifulness and obedience, not only to him, but to
Christ too, in whose name he speaks, they must fall
immediately on their knees ; and, in the most earnest
and humble manner that they can, beseech Almighty
God, the Fountain of all wisdom, grace, and goodness,
that he would be pleased, for Christ Jesus' sake, to as
sist those, who are now to be ordained, with such influ
ences of his Holy Spirit, whereby they may be enabled
always to perform, what they have now promised ; and
so both save themselves and those that hear them. If
the congregation do this heartily and sincerely, as they
ought, it will doubtless be of very great advantage, not
only to the persons to be ordained, but to themselves
too. For their prayers will one time or other return
into their own bosom, and procure as great a blessing
for themselves, as they desire for them.
Bp. Beveridge.
(15.) The Holy Ghost is that person of the blessed
Trinity, to which the distributing of the several offices
in the Church, and qualifying the persons for them, is
generally ascribed in Scripture. Acts xiii. 2, 4 ; xx.
28; 1 Cor. xii. 11. And upon that ground it is fit,
that a particular address be made to the Spirit before
the ordination, which we do by this hymn. It is said
to have been composed by St. Ambrose, and is placed
among his works as an hymn for Pentecost ; and on
that day it is annually used in the Roman Church, and
was so of old. It was inserted into the office for con
secrating a bishop as early as the year 1100 : and with

Thou in thy gifts art manifold,
By them Christ's Church doth stand
In faithful liearts thou writ' st thy law,
The finger of God's hand.
According to thy promise, Lord,
Thou givest speech with grace ;
That, through thy help, God's praises may
Resound in every,place.
O Holy Ghost, into our minds
Send down thy heavenly light;
Kindle our hearts with fervent zeal,
To serve God day and night :
Our weakness strengthen and confirm,
For, Lord, thou knowest us frail ;
That neither devil, world, nor flesh
Against us may prevail.
Put back our enemies far from us,
And help us to obtain
Peace in our hearts with God and man,
The best, the truest gain ;
And grant that thou being, 0 Lord,
Our leader and our guide,
We may escape the snares of sin,
And never from thee slide.
Such measures of thy powerful grace
Grant, Lord, to us, we pray ;
That thou may'st be our Comforter
At the last dreadful day.
Of strife and of dissension
Dissolve, 0 Lord, the bands,
a later hand put into the ordination of a priest about
500 (620) years ago in the Roman Church, and so it
stands there to this day. And the Protestants have so
well approved of it, that the Lutheran Churches begin
their office with the same hymn. And our Reformers
translated it into metre in the larger way in King Ed
ward the Sixth's first Ordinal. Since which time, it
hath been abbreviated, and put into fewer words but to
the same case, as it now stands foremost here.
Dean Comber.
Though the words of these hymns have lost something
from time, the prayer is too serious, too important,
ever to be forgotten. We are not so enthusiastick, as
to expect an extraordinary communication of the Spirit
to any minister of the Gospel. Neither are we so void
of spiritual feeling, as to imagine that the divine influ
ence, which God himself has promised and an innume
rable host of Christians have displayed by their con
duct, cannot touch our liearts. We do truly believe,
that it is the grace of God, operating with our Spirit,
which enables us to fulfil our duty in so arduous a situ
ation. We may " resist and quench the Spirit," (Acts
vii. 51 ; 1 Thess. v. 19;) and we may " grow in grace."
2 Pet. iii. 18. From these expressions we are taught,
to leave our liearts open in the one case, and in the other
to aim at greater perfection. In both our connexion
with the Spirit is made manifest : for, " if we have not
the Spirit of Christ, we are none of his." Rom. viii.
9. May the Spirit of divine grace " visit our minds,"
and " inspire our souls," with holy affections, that we
may improve those " manifold gifts," which alone give
stability to the Church of Christ, and are derived from
him, "the fountain and the spring of all celestial joy."
Brewster.

THE ORDERING OF PRIESTS.

649

And knit the knots of peace and love
Throughout all Christian lands.
Grant us the grace that we may know
The Father of all might,
That we of his beloved Son,
May gain the blissful sight;
And that we may with perfect faith
Ever acknowledge thee,
The Spirit of Father and of Son,
One God in Persons Three.
To God the Father laud and praise,
And to his blessed Son,
And to the Holy Spirit of Grace,
Co-equal three in One.
And pray we, that our only Lord
Would please his Spirit to send
On all that shall profess his name,
From hence to the world's end. Amen.
^y That done, the Bishop shall pray in this wise, and say,
Let us pray.
ALMIGHTY God and heavenly Father,
who, of thine infinite love and goodness to
wards us, hast given to us thy only and most
dearly beloved Son Jesus Christ, to be our
Redeemer, and the Author of everlasting
life ; who after he had made perfect our re
demption by his death, and was ascended into
heaven, sent abroad into the world his Apos
tles, Prophets, Evangelists, Doctors, and Pas
tors ; by whose labour and ministry he gathered
together a great flock in all the parts of the
world, to set forth the eternal praise of thy
(16.) Upon this rubrick, and the following form of
words, there are several things worthy to be observed.
As first, that although the whole power of ordination
be in the bishop alone, and the imposition of his hands
for that purpose is sufficient to the making of a priest ;
yet the Church hath thought good to order, that the
priests, which are present, shall lay on their hands too ;
in conformity, I suppose, to the ancient custom, that
hath obtained in the Latin Church : I say the Latin,
because it was never heard of in the Greek, or any of
the Eastern Churches, that any but bishops should
lay hands upon persons to be ordained. But in the
Latin there is an ancient canon for it, or decree of a
Council held at Carthage in the year of our Lord 398,
which saith, " When a priest is ordained, the bishop
blessing him and laying the hand upon his head, let all
the priests also, that are present, hold their hands upon
his head, by the hands of the bishop." And from hence,
I suppose it was, that our rubrick was taken ; in that
it agrees so exactly with it in every particular. And
the reason of it seems to be the same with that of the
fourth canon of the Council of Nice, That three bishops
shall be always present at the ordination of a bishop.
Not but that the ordination is valid, and was always
reputed so, although performed only by one bishop :
bat this was done to prevent clandestine ordinations,

holy name : For these so great benefits of thy
eternal goodness, and for that thou hast vouch
safed to call these thy servants here present to
the same Office and Ministry appointed for the
salvation of mankind, we render unto thee
most hearty thanks, we praise and worship
thee; and we humbly beseech thee by the
same thy blessed Son, to grant unto all, which
either here or elsewhere call upon thy holy
name, that we may continue to show ourselves
thankful unto thee for these and all thy other
benefits ; and that we may daily increase and
go forwards in the knowledge and faith of thee
and thy Son, by the Holy Spirit: So that as
well by these thy Ministers, as by them over
whom they shall be appointed thy Ministers,
thy holy name may be for ever glorified, and
thy blessed kingdom enlarged, through the
same thy Son Jesus Christ our Lord; who
liveth and reigneth with thee in the unity of
the same Holy Spirit, world without end.
Amen.
tf When this Prayer is done, the Bishop (16.) with the
Priests present, shall lay their hands severally upon the
head of every one that receiveth the Order of Priest
hood ; the Receivers humbly kneeling, and the. Bishop
saying, RECEIVE the Holy Ghost, (17.) for the of-
to make the work more publick and solemn, and to sig
nalize it by the concurrent testimony and consent of
several persons joining together in it.
For in the next place we must observe, that, although
the priests, if any be present, lay on their hands also,
yet it is expressly ordered that the bishop shall say the
words, "Receive the Holy Ghost," &c. For, if a
mere priest should say them, or any one but a bisliop,
the ordination was always reckoned null and void.
¦ For this was a judged case in the second Council of
Se vii, in the year 619; whicli, understanding that a
bishop, at the ordination of one priest and two deacons,
laid his hands upon them, but being troubled with sore
eyes, so that he could not read, a priest blessed them,
or read the words of consecration ; they judged the
whole action to be void, and that the persons, who should
have been ordained, did receive " not the title of con
secration, but rather a monument of ignominy ;" and
therefore were not reputed among the clergy. So care
ful was the Church in those days, that every thing es
sential to ordination should be performed by the bishop
himself; and so is our Church at this time, and there
fore requires that the bishop say these words.
Concerning the words themselves we may observe,
that, although some other expressions are inserted to
determine and distinguish, and others added to explain

650

THE ORDERING OF PRIESTS.

fiee and work of a Priest in the Church of God,
now committed unto thee by the imposition
of our hands: whose sins thou dost for
give, (18.) they are forgiven: and whose sins
thou dost retain, they are retained : And be
thou a faithful Dispenser of the word bf God,
and of his holy Sacraments : In the name of
the Father, and of the Son, and of the Holy
Ghost. Amen.
^f Or this :
TAKE thou Authority to execute the of
fice of a Priest in the Church of God now
committed to thee by the imposition of our
hands; and be thou a faithful Dispenser of
the word of God, and of his holy Sacraments :
the office which is now conferred ; yet all the same
words are repeated, which our Lord himself used at the
ordination of his apostles : which the Catholick Church
always judged necessary, not only in imitation of our
blessed Saviour, but likewise because that the persons,
who are ordained priests in his Church, are to preach
the same word, administer the same sacraments, and
exercise the same power in thecensures of the Church,
as the apostles themselves did. And therefore it is ne
cessary, that they should be endued with the same Spi
rit, ordained after the same manner, and intrusted with
the same power of the keys, as the apostles themselves
were. By which method the means of grace and sal
vation, administered by priests thus ordained, become
as effectual to them that use them aright, as when they
were administered by the apostles themselves : the
Spirit, which they receive by this imposition of hands,
being always ready to assist at their several adminis
trations, and to bless and sanctify them to those, who
are duly prepared and disposed for them.
It should be observed further, that the bishop pro-
nounceth these words, and so conferreth the order, not
in his own name, but " in the name of the Father, and
of the Son, and of the Holy Ghost," whose vicegerent
he is in ordaining persons to minister to his divine Ma
jesty in this sacred office of priesthood. Bp. Beveridge.
(17.) These words in the bishop's mouth, when
spoken over the persons ordained, properly express, in
the first place, the communication of that authority,
which proceeds from the Holy Ghost : see Acts xiii. 2 ;
xx. 28. They also express, in the second place, the
bishop's earnest request to the Father of mercies, that
the ordained may at all times enjoy such proportions,
both of the graces and gifts of the Spirit, as will be
needful for them : which request, if it be not their own
fault, will prove effectual ; because having, in the com
mon course of his providence, appointed the bishop,
though unworthy, to act in his behalf, he will assured
ly be ready to own and bless the bishop's ministrations.
Abp. Secker.
(18.) These again are the words of Christ to his
apostles, immediately after the former. But he did

In the name of the Father, and of the Son>
and of the Holy Ghost. Amen.
fl Then the Bishop shall deliver to every one of them
kneeting, the Bible (19.) into his hand, saying,
TAKE thou Authority to preach the word
of God, and to minister the holy Sacraments
in the Congregation where thou shalt be law
fully appointed thereunto.
<ft When this is done, the Bishop shall go on in the Service
of the Communion, which all they who receive Orders
shall take together, and remain in the same place where
hands were laid upon them, until such time as they
have received the Communion.
^y The Communion being done, after the last Collect, and
immediately before the Benediction, shall be said this
Collect. MOST merciful Father, (20.) we beseech

not grant to them the power, either of retaining the
sins of penitent persons, or of forgiving the impenitent.
Nor does the bishop pretend to grant, by uttering
them, all the powers, which the apostles had in this
respect. They had " the discernment of spirits,"
(r Cor. xii. 10:) and could say with certainty, when
persons were penitent, and consequently forgiven, and
when not. Acts viii. 21. 23. They were able also to
inflict miraculous punishments on offenders : and to re
move on their repentance the punishments, which had
been inflicted. These words will convey nothing of
all this to the persons now ordained. But still, when
the bishop uses them, they give them, first, an assur
ance, that according to the terms of that Gospel, which
they are to preach, men shall be pardoned or con
demned: secondly, a right of inflicting ecclesiastical
censures for a shorter or longer time, and of taking'
them off; which, in regard to external communion, is
retaining or forgiving offences. This power, being
bestowed for the edification of the Church, must be re
strained, not only by general rules of order, but ac
cording to the particular exigences of circumstances.
But how little soever exerted, the power is inherent in
the office of priesthood. And though we are no more
infallible in our proceedings and sentences, than tem
poral judges are in theirs ; yet our acts, as well as
theirs, are to be respected, as done by competent au
thority. And, if they are done on good grounds also,
" whatever we shall bind or loose on earth, will be
bound or loosed in heaven." Matt, xviii. 18. Nor
will other proofs of repentance be sufficient in the sight
of God, if submission to the discipline of the Church
of Christ, when it hath been offended and requires due
satisfaction, be obstinately refused, either from haught
iness or negligence. Abp. Secker.
(19.) The Gospel is delivered to a deacon for a rea
son above assigned; here the priest hath the whole
" Bible delivered to him," witli words containing a
solemn grant of full power and " authority to preach
out of it, and administer the sacraments according to
it in the congregation, whereto he shall be appointed."
Dean Comber,

THE ORDERING OF PRIESTS.

651

thee to send upon these thy servants thy
heavenly blessing ; that they may be clothed
with righteousness, and that thy word spoken
by their mouths may have such success, that
it may never be spoken in vain. Grant also,
that we may have grace to hear and receive
what they shall deliver out of thy most holy
word, or agreeably to the same, as the means"
of our salvation ; that in all our words and
deeds we may seek thy glory, and the increase
of thy kingdom, through Jesus Christ our
Lord. Amen.
THE peace of God, which passeth all un
derstanding, keep your hearts and minds in
the knowledge and love of God, and of his
So. that now they have authority, not only to read
the Gospel, but to preach the whole word of God, and
to minister his holy sacraments, with power and effica
cy : the Holy Spirit, which they have now received,
being always ready at the execution of the several
parts of their office, to make them effectual to the great
ends and purposes for which they were appointed.
But, although they are by this means made priests of
the Catholick Church, and so may effectually admin
ister the word and sacraments in any part of the world ;
yet nevertheless they are not to do it any where, but
i» the congregation where they shall be lawfully ap-

Son Jesus Christ our Lord : And the blessing
of God Almighty, the Father, the Son, and
the Holy Ghost, be amongst you, and remain
with you always. Amen.
*t] And if, on the same day, the Order of Deacons be given
to some, and the Order of Priesthood to others ; the
Deacons shall be first presented, and then the Priests ;
and it shall suffice that the Litany be once said for both.
The Collects shall both be used ; first, that for Dea
cons, then that for Priests. The Epistle shall be
Ephesians iv. 7 to 13, as before in this office. Im
mediately after which, they that are to be made Dea
cons, shall be examined, and ordained, as is above pre
scribed. Then one of them having read the Gospel,
which sliall be either out of Saint Matthew ix. 36, as
before in this office; or else Saint Luke xii. 35 to 38,
as before in the form for the Ordering of Deacons,
they that are to be made Priests, shall likewise be ex
amined, and ordained, as in this office before appointed.
pointed, that is, by the bishop of the place, who alone
can lawfully do it. Bp. Beveridge.
(20.) There is nothing remaining of a material dif
ference between the former office and this, but one pro
per concluding collect, which seems peculiar to our
Church. It contains two kinds of petitions : first, for
the ministers, that they may enjoy God's blessing in
general, and in particular that they may be holy in
their lives, and successful in all their labours : second
ly, for the people, that they may reverently hear the
word of God, and in all other acts aim at God's honour
arid the enlarging of his kingdom. Dean Comber.

90

THE FORM OF

ORDAINING OR CONSECRATING

A BISHOP.1

^y When all things are duly prepared in the Church, and
set in order, after Morning Prayer is ended, the Pre
siding Bishop, or some other Bishop appointed by the
Bishops present, shall begin the Communion Service,
in which this shall be
The Collect.
ALMIGHTY God, who by thy Son Jesus
Christ didst give to thy holy Apostles (2.)
many excellent gifts, and didst charge them
(1.) St. Cyprian, to shew the great use and necessi
ty of a bishop, compares him to the shepherd of a
flock, the pilot of a ship, and the ruler among the peo
ple : and implies, that, as a flock cannot be fed without
a shepherd, a ship steered without a pilot, nor a multi
tude kept in order without a governour, so neither can
a Church be managed or preserved without a bishop :
which being the highest order in the Church, and those
who are advanced to it being constituted supreme ec
clesiastical rulers, not only over the people, but also
over the inferior orders of the Clergy, therefore the
holy Scripture gives very strict rules for the choice of
bishops, and their admission to this dignity hath been
very solemn in all ages : at first, by fasting, prayer,
and imposition of hands ; and afterwards with more
ceremony. The first general Council requires, that
three bishops at least shall perform the consecration,
which was grounded on those apostolical canons made
in the ages of persecution : and that shews the prac
tice, which we still retain, to be very primitive. There
is no doubt but there were forms of prayer, and par
ticular supplications for the holy Spirit, used even from
the apostles' times, and by their examples. Acts xiii.
3. But those now extant, though some of them be
very ancient, yet are of later date. Dean Comber.
(2.) Nothing can be more proper to begin the conse
cration of a bishop than the commemoration of those
gifts whicli Christ gave, and that charge whicli he laid
upon his apostles, the first bishops of his Church ; the
same charge being incumbent upon bishops now, which
was given to the apostles ; and, as they have their du
ty, they need some measure of their assistance. The
apostolical office was only temporary, while the Church

to feed thy flocks ; (3.) give grace, we be
seech thee, to all Bishops, the Pastors of thy
Church, that they may diligently preach thy
word, and duly administer the godly discipline
thereof; and grant to the people, that they
may obediently follow the same ; that all may
receive the crown of everlasting glory, through
Jesus Christ our Lord. Amen.

was planting : but the bishops by their appointment
were fixed to feed and rule it, after it was settled, un
to the end of the world. Hence they were in all anti
quity counted the successors of the apostles ; and the
fathers call the apostles bishops ; and as commonly
give bishops the title and name of apostles : yea, all
bishops were then styled apostolical, and their sees
apostolical seats : although of later times the popes
and bishops of Rome have arrogantly made a monopo
ly of those titles. But, this right of succession and
community of names being general, doubtless it is very
fit, when any are to enter into this venerable order, to
commemorate, first, what gifts God through Jesus
Christ gave to his apostles, since we may reasonably
believe, so far as their office and duty is the same, so
far his goodness and bounty will move him to supply
them also with gifts suitable to their need. He gave
to his apostles many excellent gifts indeed, which St.
Paul enumerates : namely; " the word of wisdom and
of knowledge, the gift of faith, the power of healing
and working miracles, the spirit of prophecy, the skill
of discerning spirits, and of speaking as well as inter
preting divers tongues." 1 Cor. xii. 8 — 10. Some
of which were miraculous and peculiar to that age, and
therefore are now ceased. But those of wisdom and
knowledge, and a sound as well as a strong faitli, are
still necessary, and therefore permanent : so that we
may justly beg these gifts for our bishops. Dean Comber.
(3.) These words were sprfken to St. Peter, but in
him the rest were intended ; yea, all the successors of
the apostles are obliged by this charge as well as they,
(John xxi. 16;) and therefore both St. Paul and

THE CONSECRATION OF BISHOPS.

653

% And another Bishop shall read
The Epistle. (4.) 1 Tim. iii. 1.
THIS is a true saying, If a man desire the
office of a Bishop, he desireth a good work.
A Bishop then must be blameless, the hus
band of one wife, vigilant, sober, of good be
haviour, given to hospitality, apt to teach, not
given to wine, no striker, not greedy of filthy
lucre, but patient, not a brawler, not covetous ;
one that ruleth well his own house, having
his children in subjection with all gravity ; for
if a man know not how to rule his own house,
how shall he take care of the Church of God ?
not a novice, lest being lifted up with pride
he fall into the condenination of the devil.
Moreover he must have a good report of them
which are without ; lest he fall into reproach,
and the snare of the devil.
^y Or this :
For the Epistle. (5.) Acts xx. 17.
FROM Miletus, Paul sent to Ephesus, and
called the Elders of the Church. And when
they were come to him, he said unto them,
Ye know from the first day that I came into
Asia, after what manner I have been with
you at all seasons, serving the Lord with all
humility of mind, and with many tears and
temptations, which befel me by the lying in
wait of the Jews : And how I kept back no
thing that was profitable unto you, but have
showed you, and have taught you publicly,
and from house to house, testifying both to
St. Peter repeat this charge, (Acts xx. 28 ; 1 Pet. v.
1, 2 ;) and injoin the bishops, whom they had chosen,
to "feed the flock of Christ :" the burden goes with
the honour to every bishop, that is or shall be conse
crated to the world's end. And therefore we commem
orate this, as their present duty: and accordingly
pray, that this and every other person, who is called
to so great a charge, may have grace to perform it very
well. Dean Comber.
(4.) Out of holy Scripture, the rule for our spiritual
guides to walk by, there are several portions taken,
proper for the several orders of the clergy. The first
for the consecration of a bishop is out of the first
Epistle to Timothy, (chap. iii. 1, &c :) an Epistle so
adapted to this occasion, that in all the old Lectiona-
ries and Ordinals of the Western Church, where Epis
tles and Gospels are only in use, this portion is always
the first : and, where there are seven or eight for va
riety, this is never omitted ; because it contains those

the Jews, and also to the Greeks, repentance
toward God, and faith toward our Lord Jesus
Christ. And now, behold, I go bound in the
Spirit unto Jerusalem, not knowing the things
that shall befall me there ; save that the Holy
Ghost witnesseth in every city, saying, That
bonds and afflictions abide me. But none
of these things move me, neither count I my
life dear unto myself, so that I might finish
my course with joy, and the ministry which
I have received of the Lord Jesus ; to testify
the Gospel of the Grace of God. And now,
behold, I know that ye all, among whom I
have gone preaching the kingdom of God,
shall see my face no more. Wherefore I take
you to record this day, that I am pure from
the blood of all men : For I have not shunned
to declare unto you all the counsel of God.
Take heed, therefore, unto yourselves, and to
all the flock, over the which the Holy Ghost
hath made you overseers, to feed the Church
of God, which he hath purchased with his
own blood. For I know this, that after my
departing shall grievous wolves enter in among
you, not sparing the flock. Also of your own
selves shall men arise speaking perverse things,
to draw away disciples after them. There
fore watch, and remember, that by the space
of three years, I ceased not to warn every one,
night and day, with tears. And now, breth
ren, I commend you to God, and to the word
of his grace, which is able to build you up,
and to give you an inheritance among all them
which are sanctified. I have coveted no man's
divine directions, which the Holy Spirit by St. Paul
gave to Timothy, concerning the qualifications of a
bishop, and describes all the virtues, which they of that
sacred order ought to be endued with, as well as the
vices they must be clear from. Dean Comber.
(5.) The Lutheran ofljjce for ordination hath part of
this portion read on that occasion, namely, ver. 28 —
31. But I have not observed the use of this whole ele
gant oration of St. Paul any where but in our Church,
which had it not in the first Ordinal of King Edward
the Sixth. It was added since with great reason, and
so exact propriety, that at first hearing all men must
discern nothing can be more suitable at the consecra
tion of a bishop, than this pious and pathetical address
of our eloquent and divinely inspired apostle, when he
took his last leave of the bishops of lesser Asia : where
in there is so lively and lovely a character of a faith
ful -pastor, as no pencil but his, and none but so guided,
could draw. Dean Combeb.

654

THE CONSECRATION OF BISHOPS.

silver, or gold, or apparel : yea, ye yourselves
know, that these hands have ministered unto
my necessities, and to them that were with
me. I have showed you all things, how that
so labouring ye ought to support the weak ;
and to remember the words of the Lord Je
sus, how he said, It is more blessed to give
than to receive.
^y Then another Bishop Shall read
The Gospel. (6.) St. John xxi. 15.
JESUS saith to Simon Peter, Simon son of
Jonas, lovest thou me more than these ? He
saith unto him, Yea, Lord ; thou knowest
that I love thee. He saith unto 'him, Feed
my lambs. He saith to him again the second
time, Simon son of Jonas, lovest thou me ?
He saith unto him, Yea, Lord ; thou knowest
that I love thee. He saith unto him, Feed
my sheep. He saith unto him the third
time, Simon son of Jonas, lovest thou me ?
Peter was grieved because he said unto him
the third time, Lovest thou me? And he
said unto him, Lord, thou knowest all things :
thou knowest that I love thee. Jesus saith
unto him, Feed my sheep.
1\ Or this:
St. John xx. 1 9.
•
THE same day at evening, being the first
day of the week, when the doors were shut
where the disciples were assembled for fear of
the Jews, came Jesus and stood in the midst,
and saith unto them, Peace be unto you.
(6.) In the Western Church of old they read no
other Epistle and Gospel, but those for the day on
which the consecration happened. But afterwards one
proper portion of the Gospel was fixed to be read : to
which, a little after, a second was added for variety.
Those that are selected by our Church, whicli are pe
culiar to us, are more pertinent to a bishop's consecra
tion, than any of those used abroad. The first of our
Gospels being the commission and charge, which Christ
gave to St. Peter, and in him, as the ancients note, to
all bishops. The other two are the account bf that
general mission, which our Saviour gave to all his
apostles, whose successors the bishops are, as they are
severally related by St. John and St. Matthew : con
cerning which two last it may be noted, that the form
er respects the authority, which Christ gave them,
over those already converted, namely, to " remit or
retain their sins," as they found men penitent or im
penitent; the latter relates to the power he gave them

And when he had so said, he showed unto
them his hands and his side. Then were the
disciples glad, when they saw the Lord. Then
saith Jesus to them again, Peace be unto you :
As my Father hath sent me, even so send I
you. And when he had said this, he breathed
on them, and saith unto them, Receive ye the
Holy Ghost; Whosesoever sins ye remit, they
are remitted unto them ; and whosesoever sins
ye retain, they are retained.
^ Or this :
St. Matt, xviii. 18.
JESUS came and spake unto them, saying,'
All power is given unto me in heaven and in
earth. Go ye therefore and teach all nations^
baptizing them in the name of the Father,
and of the Son, and of the Holy Ghost;
teaching them to observe all things whatso
ever I have commanded you : and lo, I am
with you alway, even unto the end of the
world.
TJ After the Gospel and the Semion are ended, the elected
Bishop, (7.) vested with his Rochet, shall be presented
by two Bishops of this Church unto the Presiding
Bishop, or to the Bishop appointed, sitting in his Chair
near the holy Table; tlie Bishops who present him
saying,
REVEREND Father in God, we present
unto you this godly and well-learned man to
be ordained and consecrated Bishop.
fl Then shall the Presiding Bishop demand testimonials
qf the Person presented for Consecration, and shall
cause them to be read.
to bring men into the Church, by first teaching, and
then baptizing them. Dean Comber.
(7.) A linen habit peculiar to the bishop, and worn
under what we call the chimere. It is certain the use
of it is ancient, it being described by Bede in the sev
enth century. In the following ages the bishops were
obliged, by the canon law, to wear their rochets when
ever they appeared in publick : which practice was
constantly kept up in England till the Reformation :
but since that time the bishops have not used to wear
them at any place out ofthe Church, except in the par
liament-house, and there always with the chimere, or
upper robe, to which the lawn-sleeves are generally
sewed ; which before and after the Reformation, till
Queen Elizabeth's time, was always of scarlet silk ;
but bishop Hooper scrupling first at the robe itself, and
then at the colour of it, as too light and gay for the
episeopal gravity, it was changed for a chimere of
black satin. . Wheatjly.

THE CONSECRATION OF BISHOPS.

655

TJ He shall then require of him the following Promise of
Conformity to the Doctrine, Discipline, and Worship
of the Protestant Episcopal Church.
IN the name of God, Amen. I N. chosen
Bishop of the Protestant Episcopal Church in
N. do promise conformity and obedience to
the doctrine, discipline, and worship of the
Protestant Episcopal Church in the United
States of America : So help me God, through
Jesus Christ.
fl Then the Presiding Bishop shall move the Congrega
tion present to pray, saying thus to them :
BRETHREN, it is written (8.) in the Gos
pel of St. Luke, That our Saviour Christ con
tinued the whole night in prayer, before he
chose and sent forth his twelve Apostles. It
is written also, That the holy Apostles prayed,
before they ordained Matthias to be of the
number of the twelve. Let us, therefore,
following the example of our Saviour Christ,
and his Apostles, offer up our prayers to Al
mighty God, before we admit and send forth
this person presented unto us, to the work
whereunto we trust the Holy Ghost hath call
ed him.
^f And then shall be said the Litany ; save only, that af
ter thisplace, That it may please thee to illuminate all
Bishops, &c. the proper Suffrage shall be,
THAT it may please thee to bless this our
brother elected, and to send thy grace upon
him, that he may duly execute the office where
unto he is called, to the edifying of thy Church,
and to the honour, praise, and glory of thy
name; Answer
Lord.
^y Then shall be said this Prayer follonving.
ALMIGHTY God, giver of all good things,
who by thy Holy Spirit hast appointed divers
orders of Ministers in thy Church ; mercifully
behold this thy servant now called to the work
(8.) The ground of this short preface to the Litany,
and other prayers for the bishop elect, is laid in a sure
foundation : namely* the practice first of Christ, and
then of his holy apostles, whose custom of praying be
fore they commission ated any to be pastors, and the
constant rule ofthe Church in following their example,
is equal even to an express command for us to pray be
fore all sorts of ordinations. So that, though we do be
lieve the present person is inwardly called to this great
work by the Holy Ghost.; yet we must by litanies, sup-

We beseech thee to hear us, good

and ministry of a Bishop ; and so replenish
him with the truth of thy doctrine, and adorn
him with innocency of life, that both by word
and deed he may faithfully serve thee in this
office, to the glory of thy name, and the edi
fying and well-governing of thy Church,
through the merits of our Saviour Jesus Christ,
who liveth and reigneth with thee and the
Holy Ghost, world without end. Amen.
5f Then the Presiding Bishop, sitting in his Chair, shall
say to him that is to be to consecrated,
BROTHER, forasmuch as the holy Scrip
ture and the ancient canons command that we
should not be hasty in laying on hands, and
admitting any person to government in the
Church of Christ (9.) which he hath purchas
ed with no less price than the effusion of his
own blood ; before we admit you to this ad
ministration, we will examine you in certain ar
ticles, to the end that the congregation present
may have a trial, and bear witness, how you
are minded to behave yourself in the Church
of God.
ARE you persuaded, that you are truly call
ed to this ministration ; according to the will
of our Lord Jesus Christ, and the order of this
Church ?
Answer. I am so persuaded.
The Presiding Bishop.
ARE you persuaded, that the holy Scrip
tures contain all doctrine required as necessary
for eternal salvation through faith in Jesus
Christ ? And are you determined, out of the
same holy Scriptures, to instruct the people
committed to your charge, and to teach or main
tain nothing, as necessary to eternal salvation,
but that which you shall be persuaded, may
be concluded and proved by the same ?
Answer. I am so persuaded, and determin
ed by God's grace.
plications, and devout prayers, earnestly beg of Al
mighty God, to enable him to perform it to his glory,
and the salvation of his own and many others' souls.
Dean Comber.
(9.) This introduction is to shew, that these necess
ary interrogatories before the admission of a bishop
are grounded first upon Holy Scripture, even St.
Paul's charge to Timothy, concerning his not ordain
ing any without previous examination. 1 Tim. v. 22.
Secondly, this method of asking questions of the caa-

656

THE CONSECRATION OF BISHOPS.

The Presiding Bishop.
WILL you then faithfully exercise yourself
in the holy Scriptures, and call upon God by
prayer for the true understanding of the same ;
so that you may be able by them to teach and
exhort with wholesome doctrine,and to with
stand and convince the gainsayers ?
Answer. I will so do, by the help of God.
The Presiding Bishop.
ARE you ready, with all faithful diligence,
to banish and drive away from the Church all
erroneous and strange doctrine contrary to
God's word ; and both privately and openly to
call upon and encourage others to the same ?
Answer. I am ready, the Lord being my
helper. The Presiding Bishop.
WILL you deny all ungodliness and world
ly lusts, and live soberly, righteously, and god
ly in this present world ; that you may show
yourself in all things an example of good
works unto others, that the adversary may be
ashamed, having nothing to say against you ?
Answer. I will so do, the Lord being my
helper. The Presiding Bishop.
WILL you maintain and set forward, as
much as shall lie in you, quietness, love, and
peace among all men ; and diligently exercise
such discipline, as by the authority of God's
word, and by the order of this Church, is com
mitted to you ?
Answer. I will so do, by the help of God.
The Presiding Bishop.
WILL you be faithful in ordaining, send
ing, or laying hands (10.) upon others ?
Answer. I will so be, by the help of God.
didate for a bishoprick is grounded on divers ancient
panons, especially on that of thc fourth Council of Car
thage ; where it is expressly required, and where all
the particulars to be inquired of, as to his manners,
his learning, and especially as to his faith, are set down
at large ; and, unless he could give an account in all
particulars, the metropolitan was not to consecrate hiin.
From this canon, which also rites the place of St. Paul,
our Church hath taken this preface, being like also to
the most ancient forms used in the Western Church.
Dean Comber.
(10.) Since the bishops have the sole right of ordain-

The Presiding Bishop.
WILL you show yourself gentle, and be
merciful for Christ's sake to poor and needy
people, and to all strangers destitute of help ?
Answer. I will so show myself, by God's
help. iy Then tlie Presiding Bishop, standing up, shall say,
ALMIGHTY God, our heavenly Father,
who hath given you a good will to do all these
things, grant also unto you strength and power
to perform the same ; that he accomplishing
in you the good work which he hath begun,
you may be found perfect and irreprehensible
at the latter day, through Jesus Christ our
Lord. Amen.
^f Then shall the Bishop elect put on the rest qf the Epis
copal Habit; and, kneeling down, Veni, Creator
Spiritus, shall be sung or said over him, the Presiding
Bishop beginning, and the Bishops, with others that
are present, answering by Verses as followeth:
COME, Holy Ghost, our souls inspire,
And lighten with celestial fire :
Thou the anointing Spirit art,
Wlw dost thy sevenfold gifts impart :
Thy blessed Unction from above,
Is comfort, life, and fire of love.
Enable with perpetual light
The dullness of our blinded sight :
Anoint and cheer our soiled face
With the abundance of thy grace :
Keep far our foes, give peace at borne ;
Where thou art guide, no ill can come.
Teach us to know the Father, Son,
And thee, of both to be but one :
That through the ages all along
This may be our endless song ;
Praise to thy eternal merit,
Father, Son, and Holy Spirit.
If Or this :
COME, Holy Ghost, eternal God,
Proceeding from above,
Both from the Father and the Son,
The God of peace and love ;
Visit our minds, into our hearts
Thy heavenly grace inspire ;
ing, doubtless it is very necessary strictly to require a
promise from them, at their consecration, that they
will faithfully perform this great trust, of ordaining and
sending outfit persons to execute the priestly and epis7
copal offices. For, if they promote any that are he
terodox or schismatical in their opinions, weak and
unripe in their judgments, or vicious and debauched in
their lives, either by negligence in duly examining them
before, or, which is worse, by fear or favour be impos
ed upon, it is the greatest sin they can possibly commit,
and they are answerable for all the ill effects of admit-
ing such, into so holy an employment. Dean Comber.

THE CONSECRATION OF BISHOPS.

657

That truth and godliness we may
Pursue with full desire.
Thou art the very Comforter
In grief and all distress ;
The heavenly gift of God most High ;
No tongue can it express ;
The fountain and the living spring
Of joy celestial ;
The fire so bright, the love so sweet,
The Unction spiritual.
Thou in thy gifts art manifold,
By them Christ's Church doth stand :
In faithful hearts thou writ'st thy law,
The finger of God's hand.
According to thy promise, Lord,
Thou givest speech with grace ;
That, through thy help, God's praises may
Resound in every place.
0 Holy Ghost, into our minds
Send down thy heavenly light ;
Kindle our hearts with fervent %eal,
To serve God day and night.
Our weakness strengthen and confirm,
For, Lord, thou knowest us frail;
That neither devil, world, norfiesh
Against us may prevail.
Put back our enemies far from us,
And help us to obtain
Peace in our hearts with God and man,
The best, the truest gain ;
And grant that thou being, 0 Lord,
Our leader and our guide,
We may escape the snares qf sin,
And never from thee slide.
Such measures of thy powerful grace
Grant, Lord, to us, we pray ;
That thou may'st be our Comforter
At the last dreadful day.
Of strife and of dissension
Dissolve, O Lord, the bands,
And knit the knots of peace and love
Throughout all Christian lands.
Grant us the grace that we may know
The Father of all might,
That we of his beloved Son,
May gain the blissful sight ;
And that we may with perfect faith
Ever acknowledge thee,
The Spirit of Father and of Son,
One God in Persons Three.
To God the Father laud and praise,
And to his blessed Son,
And to the Holy Spirit of Grace,
Co-equal three in. One.

(11.) The order of priesthood is so near the episco
pal, that the words at the admission to both are very
much alike : only, because their duty differs in some
points, therefore the one hath the Spirit communicated
" for the office and work of a presbyter," the other,
" for the office and work of a bishop ;" and, since the
power of binding and loosing was given to the candi
date, when he was ordained priest, that is not repeated
now, since every bishop must pass through that order

And pray we, that our only Lord
Would please his Spirit to send
On all that sliall prof ess his name,
From hence to the world's end: Amen.
U That ended, the Presiding Bishop shall say,
Lord, hear our prayer;
Answer. And let our cry come unto thee;
Presiding Bishop.
Let us pray.
ALMIGHTY God and most merciful Fa
ther, who of thine infinite goodness hast given
thine only and dearly beloved Son Jesus
Christ, to be our Redeemer, and the Author
of everlasting life ; who, after that he had made
perfect our redemption by his death, and was
ascended into heaven, poured down his gifts
abundantly upon men, making some Apostles,
some Prophets, some Evangelists, some Pastors
and Doctors, to the edifying and making per
fect his Church; grant, we beseech thee, to
this thy servant such grace, that he may ever
more be ready to spread abroad thy gospel,
the glad tidings of reconciliation with thee ;
and use the authority given him, not to destruc
tion, but to salvation ; not to hurt, but to help :
so that as a wise and faithful servant, giving to
thy family their portion in due season, he may
at last be received into everlasting joy, through
Jesus Christ our Lord, who, with thee and
the Holy Ghost, liveth and reigneth, one God,
world without end. Amen.
^y Then the Presiding Bishop, and Bishops present, shall
lay their hands upon the Head of the elected Bishop
kneeling before them, the Presiding Bisliop saying,
RECEIVE the Holy Ghost, (11.) for the
office and work of a Bishop in the Church of
God, now committed unto thee by the impo
sition of our hands : In the name of the Fa
ther, and of the Son, and of the Holy Ghost.
Amen. And remember that thou stir up the
grace of God, which is given thee by this im-
first. But, instead of that form, here is added that
reasonable admonition of St. Paul to Timothy, to
" stir up the grace of God, that is now given them by
the imposition of hands ;" to which the reason of the
charge is annexed, namely, because " God hath not
given us the Spirit of fear, but of power, and love, and
soberness." The consecrated bishop ought firmly to
believe, that he doth now receive the gifts and graces
of the Holy Spirit, so far as it is necessary for his

658
position of our hands : For God hath not given
us the spirit of fear ; but of power, and love,
and soberness.
^y Then the Presiding Bishop shall deliver him the Bible,
saying,
GIVE heed unto reading, exhortation, and
doctrine ; think upon the things contained in
this Book ; be diligent in them, that the in
crease coming thereby may be manifest unto
all men ; for by so doing thou shalt both save
thyself and them that hear thee. Be to the
flock of Christ a shepherd, not a wolf; feed
them, devour them not : Hold up the weak,
heal the sick, bind up the broken, bring again
the outcast, seek the lost. Be so merciful,
that you be not too remiss ; so minister disci
pline, that you forget not mercy : that when
the Chief Shepherd shall appear, you may re
ceive the never-fading crown of glory, through
Jesus Christ our Lord. Amen.
^y Then the Presiding Bishop, shallproceed in the Com
munion Service ; with whom the new consecrated Bish
op, with others, shall also communicate.
office : and we see here St. Paul takes it for granted,
that imposition of hands did convey it to Timothy ; for
he hath said, God gave him the Spirit, and his grace,
by this rite : and his successors in the dignity have the
same need, and the same method is used now. But,
lest this privilege should make them proud and negli
gent, they are first put in mind, that the gifts of the
Spirit are like the celestial fire in the Jewish temple,
which came from heaven, yet was to be kept alive by
human industry, and continually putting on fresh fuel.
Even these gifts and graces will be extinguished, if
those, who have received them, do not continually en
deavour to quicken them by daily and devout prayer,
by diligent and constant reading and study, and by be
ing ever employed in all sorts of good works : God
doth not give them his Spirit to exempt them wholly
from working, but to engage them to co-operate with
him ; and therefore it is St. Paul's argument for " our
working out our own salvation with fear and tremb
ling," becanse " God worketh in us both to will and to
do," (Phil. ii. 22, 13 :) yea, he calls the omitting to do

THE CONSECRATION OF BISHOPS.

iy And for the last Collect, immediately before the Bene
diction, shall be said this Prayer:
MOST merciful Father, we beseech thee
to send down upon this thy servant thy heav
enly blessing; and so endue him with thy
Holy Spirit, that he preaching thy word, may
not only be earnest to reprove, beseech, and re
buke with all patience and doctrine ; but also
may be to such as believe, a wholesome ex
ample in word, in conversation, in love, in
faith, in chastity, and in purity ; that faithful
ly fulfilling his course, at the latter day he may
receive the crown of righteousness laid up by
the Lord, the righteous Judge, who liveth and
reigneth one God with the Father and the
Holy Ghost, world without end. Amen.
THE peace of God, which passeth all un
derstanding, keep your hearts and minds in
the knowledge and love of God, and of his
Son Jesus Christ our Lord: And the blessing
of God Almighty, the Father, the Son, and
the Holy Ghost, be amongst you, and remain
with you always. Amen.
our parts " receiving the grace of God in vain." 2 Cor.
vi. 1. And our Saviour shews that servant was con
demned, who only kept his talent safe, but did not im
prove it. Matt. xxv. 24, &c. Dean Comber.
(12.) And to remind him that is consecrated how es
sential a part of his duty the reading and expounding
of it is, the ordainer gives him a strict charge with it,
almost in the very words of St. Paul to Timothy, (l
Tim. iv. 13. 15 ;) which, being indited by the Spirit of
God for this very occasion, must be the best for -explain
ing this primitive rite. Dean Comber.
(13.) After the communion is over, all the ancient for
mularies conclude with a collect as we do. That of the
Western Church in this place is very like ours in sub
stance : only our form is larger, and expressed in the
very words of holy Scripture, and especially in the
words of St. Paul, relating to his beloved and lately
consecrated bishop Timothy, which cannot but be very
proper on this occasion. The particulars take in all the
necessities and duties of one, that is admitted to this or
der : the expressions are plain, and the method clear.
Dean Comber.

THE LITANY AND SUFFRAGES.

O GOD, the Father of heaven ; have mer
cy upon us miserable sinners.
O God, the Father of Heaven; have mercy
upon us miserable sinners.
O God the Son, Redeemer of the world ;
have mercy upon us miserable sinners.
O God the Son, Redeemer of the world ;
have mercy upon us miserable sinners.
0 God the Holy Ghost, proceeding from
the Father and the Son ; have mercy upon
us miserable sinners.
O God the Holy Ghost, proceeding from
the Father and the Son; have mercy upon
us miserable sinners.
O holy, blessed, and glorious Trinity, three
Persons, and one God ; have mercy upon us
miserable sinners.
O holy, blessed, and glorious Trinity, three
Persons, and one God ; have mercy upon us
miserable sinners.
Remember not, Lord, our offences, nor the
offences of our forefathers ; neither take thou
vengeance of our sins : Spare us, good Lord,
spare thy people, whom thou hast redeemed
with thy most precious blood, and be not an
gry with us forever ;
Spare us, good Lord.
From all evil and mischief; from sin ; from
the crafts and assaults of the devil ; from thy
wrath, and from everlasting damnation,
Good Lord, deliver us.
From all blindness of heart; from pride,
vain-glory, and hypocrisy ; from envy, hatred,
and malice, and all uncharitableness,
Good Lord deliver us.
From all inordinate and sinful affections ;

and from all the deceits of the world, the flesh,
and the devil,
Good Lord, deliver us.
From lightning and tempest ; from plague,
pestilence, and famine ; from battle and mur
der, and from sudden death,
Good Lord, deliver us.
From all sedition, privy conspiracy, and re
bellion; from all false doctrine, heresy and
schism ; from hardness of heart, and contempt
of thy word and commandment,
Good Lord, deliver us.
By the mystery of thy holy incarnation ;
by thy holy nativity and circumcision ; by
thy baptism, fasting, and temptation,
Good Lord, deliver us.
By thine agony and bloody sweat ; by thy
cross and passion ; by thy precious death and
burial ; by thy glorious resurrection and ascen
sion ; and by the coming of the Holy Ghost,
Good Lord, deliver us.
In all time of our tribulation; in all time
of our prosperity ; in the hour of death, and
in the day of judgment,
Good Lord, deliver us.
We sinners do beseech thee to hear us, O
Lord God ; and that it may please thee to rule
and govern thy holy Church universal in the
right way ;
We beseech thee to hear us, good Lord.
That it may please thee to bless and pre
serve all Christian rulers and magistrates ; giv
ing them grace to execute justice, and to main
tain truth ;
We beseech thee to hear us, good Lord.
That it may please thee to illuminate all
91

660

THE LITANY AND SUFFRAGES.

Bishops, Priests, and Deacons, with true knowl
edge and understanding of thy word; and
that both by their preaching and living they
may set it forth, and show it accordingly ;
We beseech thee to hear us, good Lord.
That it may please thee to bless these thy
servants, now to be admitted to the order of
Deacons, [pr Priests'] and to pour thy grace
upon them ; that they may duly execute their
office', to the edifying of thy Church, and the
glory of thy holy name ;
We beseech thee to hear us, good Lord.
That it may please thee to bless and keep
all thy people ;
We beseech thee to hear us, good Lord.
That it may please thee to give to all na
tions unity, peace, and concord ;
We beseech thee to hear us, good Lord.
That it may please thee to give us an heart
to love and fear thee, and diligently to live
after thy commandments ;
We beseech thee to hear us, good Lord.
That it may please thee to give to all thy
people increase of grace, to hear meekly thy
word, and to receive it with pure affection, and
to bring forth the fruits of the Spirit ;
We beseech thee to hear us, good Lord.
That it may please thee to bring into the way
of truth, all such as have erred and are deceived ;
We beseech thee to hear us, good Lord.
That it may please thee to strengthen such
as do stand, and to comfort and help the weak-
hearted, and to raise up those who fall, and
finally to beat down satan under our feet ;
We beseech thee to hear us, good Lord.
That it may please thee to succour, help,
and comfort, all who are in danger, necessity,
and tribulation ;
We beseech thee to hear us, good Lord.
That it may please thee to preserve all who
travel by land or by water, all women in the
perils of child-birth, all sick persons, and young
children, and to show thy pity upon all prison
ers and captives ;
We beseech thee to hear us, good Lord.
That it may please thee to defend and pro
vide for the fatherless children, and widows,
and all who are desolate and oppressed ;
We beseech thee to hear us, good Lord.

That it may please thee to have mercy upon
all men ;
We beseech thee to hear us, good Lord.
That it may please thee to forgive our ene
mies, persecutors, and slanderers, and to turn
their hearts ;
We beseech thee to hear us, good Lord.
That it may please thee to give and preserve
to our use the kindly fruits of the earth, so
that in due time we may enjoy them ;
We beseech thee to hear us, good Lord.
That it may please thee to give us true re
pentance ; to forgive us all our sins, negligences,
and ignorances ; and to endue us with the
grace of thy Holy Spirit, to amend our lives
according to thy holy word ;
We beseech thee to hear us, good Lord.
Son of God, we beseech thee to hear u§.
Son of God, we beseech thee to hear us.
O Lamb of God, who takest away the sins
of the world,
, Grant us thy peace.
O Lamb of God, who takest away the sins
of the world,
Have mercy upon us.
^T The Bishop may, at his discretion, omit all that fol
lows, to the Prayer, We humbly beseech thee, 0 Fa
ther, &c.
O Christ, hear us.
O Christ, hear us.
Lord, have mercy upon us.
Lord, have mercy upon us.
Christ, have mercy upon us.
Christ, have mercy upon us.
Lord, have mercy upon us.
Lord, have mercy upon us.
^y Then shall the Bishop, and the People with him, say
the Lord's Prayer.
OUR Father, who art in Heaven, Hallowed
be thy Name ; Thy Kingdom come ; Thy
Will be done on Earth, as it is in Heaven ;
Give us this day our daily bread ; And for
give us our trespasses, as we forgive those who
trespass against us; And lead us not into
temptation ; But deliver us from evil. Amen.
Bishop. O Lord, deal not with us accord
ing to our sins ;
Answer. Neither reward us according to
our iniquities.

THE LITANY AND SUFFRAGES.

661

Bishop.
Let us pray.
O GOD, merciful Father, who despisest not
the sighing of a contrite heart, nor the desire
of such as are sorrowful ; mercifully assist
our prayers which we make before thee in all
our troubles and adversities, whensoever they
oppress us ; and graciously hear us, that those
evils which the craft and subtilty of the devil
or man worketh against us, may, by thy good
providence, be brought to nought; that we
thy servants, being hurt by no persecutions,
may evermore give thanks unto thee in thy
holy Church, through Jesus Christ our Lord.
O Lord, arise, help us, and deliver us, for
thy name's sake,
O GOD, we have heard with our ears, and
our fathers have declared unto us, the noble
works that thou didst in their days, and in the
old time before them.
O Lord, arise, help us, and deliver us, for
thine honour.
Glory be to the Father, and to the Son, and
to the Holy Ghost ;
As it was in the beginning, is now, and ever
shall be, world without end. Amen.

From our enemies defend us, O Christ.
Graciously look upon our afflictions.
With pity behold the sorrows of our
hearts. Mercifully forgive the sins of thy people.
Favourably with mercy hear our prayers.
O Son of David, have mercy uponus.
Both now and ever, vouchsafe to hear us, O
Christ. Graciously hear us, O Christ; graciously
hear us, O Lord Christ.
O Lord, let thy mercy be showed upon
us; As we do put our trust in thee.
Bishop.
Let us pray.
WE humbly beseech thee, O Father, mer
cifully to look upon our infirmities ; and, for
the glory of thy name, turn from us all those
evils that we most justly have deserved ; and
grant that, in all our troubles, we may put our
whole trust and confidence in thy mercy, and
evermore serve thee in holiness and pureness
of living, to thy honour and glory, through our
only Mediator and Advocate, Jesus Christ our
Lord. Amen.

HERE ENDETH THE LITANY.

THE ORDER FOR THE

ADMINISTRATION OF THE LORD'S SUPPER,

OR,

HOLY COMMUNION.

OUR Father, who art in Heaven, Hallowed
be thy Name; Thy Kingdom come; Thy
Will be done on Earth, as it is in Heaven ;
Give us this day our daily bread ; And for
give us our trespasses, as we forgive those
who trespass against us ; And lead us not into
temptation; But deliver us from evil: For
thine is the Kingdom, and the Power, and the
Glory, for ever and ever. Amen.
The Collect.
ALMIGHTY God, unto whom all hearts
are open, all desires known, and from whom
no secrets are hid ; cleanse the thoughts of our
hearts by the~ inspiration of thy holy Spirit ;
that we may perfectly love thee, and worthi
ly magnify thy holy name, through Christ
our Lord. Amen.
^y Then shall tlie Bishop, turning to the' People, rehearse
distinctly the Ten Commandments; and the People,
still kneeling, shall, after every commandment, ask
God's mercy for their transgressions for the time past,
and grace to keep the law for the time to come, as fol
loweth. Bishop.
GOD spake these words, and said, I am the
Lord thy God : Thou shalt have none other
gods but me.
People. Lord, have mercy upon us, and in
cline our hearts to keep this law.
Bishop. Thou shalt not make to thyself
any graven image, nor the likeness of any

thing that is in heaven above, or in the earth
beneath, or in the water under the earth.
Thou shalt not bow down to them nor wor
ship them : For I the Lord thy God am a
jealous God ; and visit the sins of the fathers
upon the children, unto the third and fourth
generation of them that hate me ; and show
mercy unto thousands in them that love me,
and keep my commandments.
People. Lord, have mercy upon us, and
incline our hearts to keep this law.
Bishop. Thou shalt not take the name of
the Lord thy God in vain : For the Lord will
not hold him guiltless that taketh his name
in vain.
People. Lord, have mercy upon us, and in
cline our hearts to keep this law.
Bishop. Remember that thou keep holy
the Sabbath-day. Six days shalt thou labour,
and do all that thou hast to do; but the
seventh day is the Sabbath of the Lord thy
God. In it thou shalt do no manner of
work ; thou, and thy son, and thy daughter,
thy man-servant, and thy maid-servant, thy
cattle, and the stranger that is within thy gates.
For in six days the Lord made heaven and
earth, the sea, and all that in them is^ and
rested the seventh day ; wherefore the Lord
blessed the seventh day, and hallowed it.
People. Lord, have mercy upon us, and in
cline our hearts to keep this law.

THE COMMUNION.

663

Bishop. Honour thy father and thy mother ;
that thy days may be long in the land which
the Lord thy God giveth thee.
People. Lord, have mercy upon us, and in
cline our hearts to keep this law.
Bishop. Thou shalt do no murder.
People. Lord, have mercy upon us, and in
cline our hearts to keep this law.
Bishop. Thou shalt not commit adultery.
People. Lord, have mercy upon us, and in
cline our hearts to keep this law.
Bishop. Thou shalt not steal.
People. Lord, have mercy upon us, and in
cline our hearts to keep this law.
Bishop. Thou shalt not bear false witness
against thy neighbour.
People. Lord, have mercy upon us, and in
cline our hearts to keep thisJaw.
Bishop. Thou shalt not covet thy neigh
bour's house, thou shalt not covet thy neigh
bour's wife, nor his servant, nor his maid, nor
his ox, nor his ass, nor any thing that is his.
People. Lord have mercy upon us, and
write all these thy laws in our hearts, we be
seech thee.
^y Then the Bishop may say,
Hear also what our Lord Jesus Christ saith :
THOU shalt love the Lord thy God with
all thy heart, and with all thy soul, and with
all thy mind : This is the first and great com
mandment. And the second is like unto it ;
Thou shalt love thy neighbour as thyself. On
these two commandments hang all the law
and the prophets. ^[ Let us pray.
O ALMIGHTY Lord, and everlasting God,
vouchsafe, we beseech thee, to direct, sanctify,
and govern, both our hearts and bodies, in the
ways of thy laws, and in the works of thy
commandments ; that, through thy most migh
ty protection, both here and ever, we may be
preserved in body and soul, through our Lord
and Saviour Jesus Christ. Amen.
fi Then shall be read the Collect, Epistle, and Gospel, as
they are appointed.
^T Then shall be read the Apostles' or Nicene Creed; un
less one of them have been read immediately before, in
the Morning Service.

^y Then shall the Bishop begin the Offertory, saying one
or more of these sentences following, as he thinketli
most convenient.
LET your light so shine before men, that
they may see your good works, and glorify your
Father which is in heaven. St. Matt. v. 1 6.
Lay not up for yourselves treasures upon
earth, where moth and rust doth corrupt, and
where thieves break through and steal : But
lay up for yourselves treasures in heaven, where
neither moth nor rust doth corrupt, and where
thieves do not break through nor steal. St.
Matt. vi. 19, 20.
Whatsoever ye would that men should do
to you, even so do to them : for this is the law
and the prophets. St. Matt. vii. 12.
Not every one that saith unto me, Lord,
Lord, shall enter into the kingdom of heaven ;
but he that doeth the will of my Father which
is in heaven. St. Matt. vii. 21.
Zaccheus stood forth, and said unto the
Lord, Behold, Lord, the half of my goods I
give to the poor ; and if I have done any wrong
to any man, I restore four-fold. St. Luke
xix. 8.
Who goeth a warfare at any time at his own
cost ? Who planteth a vineyard, and eateth not
of the fruit thereof? or who feedeth a flock, and
eateth not of the milk ofthe flock ? 1 Cor. ix. 7.
If we have sown unto you spiritual things,
is it a great matter if we shall reap your world
ly things ? 1 Cor. ix. 11.
Do ye not know, that they who minister
about holy things, live of the sacrifice ; and
they who wait at the altar, are partakers with
the altar ? Even so hath the Lord also ordain
ed, that they who preach the Gospel, should
live of the Gospel. 1 Cor. ix. 13, 14.
He that soweth little, shall reap little ; and
he that soweth plenteously shall reap plente
ously. Let every man do according as he is
disposed in his heart, not grudgingly, or of
necessity; for God loveth a cheerful giver.
2 Cor. ix. 6, 7.
Let him that is taught in the word, minis
ter unto him that teacheth, in all good things.
Be not deceived, God is not mocked : For
whatsoever a man soweth, that shall he reap.
Gal. vi. 6, 7.

664

THE COMMUNION.

While we have time, let us do good unto
all men : and especially unto them that are of
the household of faith. Gal. vi. 10.
Godliness is great riches, if a man be con
tent with that he hath : For we brought no
thing into this world, neither may we carry
any thing out. 1 Tim. vi. 6, 7.
Charge them who are rich in this World,
that they be ready to give, and glad to distri
bute ; laying up in store for themselves a good
foundation against the time to come, that they
may attain eternal life. 1 Tim. vi. 17, 18, 19.
God is not unrighteous, that he will forget
your works, and labour that proceedeth of
love ; which love ye have showed for his name's
sake, who have ministered unto the saints, and
yet do minister. Heb. vi. 10.
To do good and to distribute, forget not ; for
with such sacrifices God is well pleased; Heb.
xiii. 16.
Whoso hath this world's good, and seeth his
brother have need, and shutteth up his com
passion from him, how dwelleth the love of
God in him? 1 John iii. 17.
Give alms of thy goods, and never turn thy
face from any poor man ; and then the face
of the Lord shall not be turned away from
thee. Tobitiv. 7.
Be merciful after thy power. If thou hast
much, give plenteously ; if thou hast little,
do thy diligence gladly to give of that little :
for so gatherest thou thyself a good reward in
the day of necessity. Tobit iv. 8, 9.
He that hath pity upon the poor, lendeth
unto the Lord : and look, what he layeth out,
it shall be paid him again. Prov. xix. 17.
Blessed be the man that provideth for the
sick and needy : the Lord shall deliver him in
the time of trouble. Psalm xii. 1 .
^y Whilst these Sentences are in reading, the Deacons,
Church-wardens, or other fit persons appointed for that
purpose, shall receive the Alms for the Poor, and other
Devotions of the People, in a decent Basin to be pro
vided by the Parish for that purpose; and reverently
bring it to the Bishop, who shall humbly present and
place it upon the Holy Table.
«[f And the Bisliop shall then place upon the Table so much
Bread and Wine as he shall think sufficient ; after
¦which he shall say,
Let us pray for the whole state of Christ's
Church militant.

ALMIGHTY and everlasting God, who,
by thy holy Apostle, hast taught us to make
prayers and supplications, and to give thanks,
for all men : We humbly beseech thee most
mercifully [fto accept our alms and oblations,
and] to receive these our prayers, which we
offer unto thy divine Majesty ; beseeching thee
to inspire continually the Universal Church
with the spirit of truth, unity, and concord ; and
grant that all those who do confess thy holy
name may agree in the truth of thy holy word,
and live in unity and godly love. We be
seech thee also, so to direct and dispose the
hearts of all Christian rulers, that they may
truly and impartially administer justice, to the
punishment of wickedness and vice, and to
the maintenance of thy true religion and vir
tue. Give grace, O heavenly Father, to all
Bishops and other Ministers ; that they may,
both by their life and doctrine, set forth thy
true and lively Word, and rightly and duly
administer thy holy Sacraments. And to all
thy people give thy heavenly grace ; and espe
cially to this congregation here present ; that
with meek heart, and due reverence, they
may hear and receive thy holy Word ; truly
serving thee in holiness and righteousness all
the days of their life. And we most humbly
beseech thee, of thy goodness, O Lord, to com
fort and succour all those who, in this transitory
life, are in trouble, sorrow, need, sickness, or
any other adversity. And we also bless thy
holy name, for all thy servants departed this
life in thy faith and fear ; beseeching thee to
give us grace so to follow their good examples,
that with them we may be partakers of thy
heavenly kingdom : Grant this, O Father, for
Jesus Christ's sake, our only Mediator and Ad
vocate. Amen.
^y The Bishop sliall then say this Exhortation.
DEARLY beloved in the Lord, ye who
mind to come to the Holy Communion
of the Body and Blood of our Saviour Christ,
must consider how St. Paul exhorteth all per
sons diligently to try and examine themselves,
before they presume to eat of that Bread, and
* If there be no alms or oblations, then shall the
words, to accept our alms and oblations, and, be left un
said.

THE COMMUNION.

665

drink of that Cup. For as the benefit is
great, if with a true penitent heart and lively
faith we receive that holy Sacrament ; so is
the danger great, if we receive the same un
worthily. Judge therefore yourselves, breth
ren, that ye be not judged of the Lord; repent
ye truly for your sins past ; have a lively and
steadfast faith in Christ our Saviour ; amend
your lives, and be in perfect charity with all
men ; so shall ye be meet partakers of those
holy Mysteries. And, above all things, ye
must give most humble and hearty thanks to
God the Father, the Son, and the Holy Ghost,
for the redemption of the world by the death
and passion of our Saviour Christ, both God
and man ; who did humble himself, even to
the death upon the cross, for us miserable
sinners, who lay in darkness and the shadow
of death ; that he might make us the children
of God, and exalt us to everlasting life. And
to the end that we should always remember
the exceeding great love of our Master and
only Saviour Jesus Christ, thus dying for us,
and the innumerable benefits which by his
precious blood-shedding he hath obtained
for us, he hath instituted and ordained holy
Mysteries, as pledges of his love, and for a
continual remembrance of his death, to our
great and endless comfort. To him, therefore,
with the Father, and the Holy Ghost, let us
give, as we are most bounden, continual
thanks ; submitting ourselves wholly to his
holy will and pleasure, and studying to serve
him in true holiness and righteousness, all the
days of our life. Amen.
fj Then shall the Bisliop say to those who come to receive
the Communion,
YE who do truly and earnestly repent you
of your sins, and are in love and charity with
your neighbours, and intend to lead a new life,
following the commandments of God, and
walking from henceforth in his holy ways ;
draw near with faith, and take this holy Sacra
ment to your comfort ; and make your humble
confession to Almighty God, devoutly kneeling.
fj Then shall this general Confession be made by the
Bishop and all those who are minded to receive the
Holy Communion, humbly kneeling.
ALMIGHTY God, Father of our Lord

Jesus Christ, Maker of all things, Judge of all
men ; we acknowledge and bewail our mani
fold sins and wickedness, which we from time
to time most grievously have committed, by
thought, word, and deed, against thy divine
Majesty ; provoking most justly thy wrath
and indignation against us. We do earnestly
repent, and are heartily sorry for these our
misdoings; the remembrance of them is
grievous unto us ; the burthen of them is in
tolerable. Have mercy upon us, have mercy
upon us, most merciful Father ; for thy Son our
Lord Jesus Christ's sake, forgive us all that
is past ; and grant, that we may ever hereafter
serve and please thee in newness of life, to the
honour and glory of thy name, through Jesus
Christ our Lord. Amen.
ff Then shall the Bishop stand up, and turning to the
People, say,
ALMIGHTY God, our heavenly Father,
who, of his great mercy, hath promised for-
givness of sins to all those who with hearty re
pentance and true faith turn unto him, have
mercy upon you ; pardon and deliver you
from all your sins ; confirm and strengthen
you in all goodness ; and bring you to everlast
ing life, through Jesus Christ our Lord- Amen.
fj Then shall the Bishop say,
Hear what comfortable words our Saviour
Christ saith unto all who truly turn to him.
COME unto me, all ye that travel and ase
heavy laden, and I will refresh you. St.
Matt. xi. 28.
So God loved the world, that he gave his
only begotten Son, to the end that all that be
lieve in him should not perish, but have ever
lasting life. St. John iii. 16.
Hear also what St. Paul saith.
This is a true saying, and worthy of all men
to be received, that Christ Jesus came into the
world to save sinners. 1 Tim. i. 15.
Hear also what St. John saith.
If any man sin, we have an Advocate with
the Father, Jesus Christ the righteous ; and he
is the propitiation for our sins. 1 John ii. 1, 2.
fj After which the Bishop shall proceed, saying,
Lift up your hearts.

666

THE COMMUNION.

Answer. We lift them up unto the Lord.
Bishop. Let us give thanks unto our Lord
God. Answer. It is meet and right so to do.
fj Then shall the Bishop turn to the Lord's Table, and
say,
IT is very meet, right, and our bounden
duty, that we should at all times, and in all
places, give thanks unto thee, O Lord, [* Holy
Father^] Almighty, everlasting God.
fj Here shall follow the proper Preface, according to the
time, if there be any specially appointed ; or else im
mediately shall be said or sung by the Bishop and
People,
THEREFORE with Angels and Archan
gels, and with all the company of heaven, we
laud and magnify thy glorious name ; ever
more praising thee, and saying, Holy, holy,
holy, Lord God of Hosts ; heaven and earth
are full of thy glory : Glory be to thee, O
Lord Most High. Amen.

PROPER PREFACES.
fj Upon Christmas Day, and seven Days after.
BECAUSE thou didst give Jesus Christ,
thine only Son, to be born as at this time for us ;
who, by the operation of the Holy Ghost, was
made very man, of the substance of the Vir
gin Mary his Mother ; and that without spot
of sin, to make us clean from all sin : There
fore with Angels, &c.
fj Upon Easier Day, and seven Days after.
BUT chiefly are we bound to praise thee for
the glorious resurrection of thy Son Jesus
Christ our Lord : For he is the very Paschal
Lamb, which was offered for us, and hath ta
ken away the sin of the world ; who by his
death hath destroyed death, and, by his rising
to life again, hath restored to us everlasting
life : Therefore with Angels, &c.
fj Upon Ascension Day, and seven Days after.
THROUGH thy most dearly beloved Son
Jesus Christ our Lord ; who, after his most
glorious resurrection, manifestly appeared to
all his Apostles, and in their sight ascended
* These words, [Holy Father,] must be omitted on
Trinity Sunday.

up into heaven, to prepare a place for us ; that
where he is, thither we might also ascend, and
reign with him in glory : Therefore with An
gels, &c. fj Upon Whitsunday, and six Days after.
THROUGH Jesus Christ our Lord ; ac
cording to whose most true promise, the Holy
Ghost came down as at this time from heaven,
with a sudden great sound, as it had been a
mighty wind, in the likeness of fiery tongues,
lighting upon the Apostles, to teach them, and
to lead them to all truth ; giving them both
the gift of divers languages, and also boldness
with fervent zeal, constantly to preach the
gospel unto all nations ; whereby we have been
brought out of darkness and error, into the
clear light and true knowledge of thee, and of
thy Son Jesus Christ : Therefore with An
gels, &c.
fj Upon the Feast of Trinity only, may be said,
WHO art one God, one Lord; not one on
ly person, but three persons in one substance :
For that which we believe of the glory of
the Father, the same we believe of the Son,
and of the Holy Ghost, without any difference
or inequality : Therefore with Angels, &c.
fj Or else this may be said, tlie words [Holy Father] be
ing retained in the introductory Address.
FOR the precious death and merits of thy
Son Jesus Christ our Lord, and for the send
ing to us of the Holy Ghost the Comforter ;
who are one with thee in thy eternal Godhead :
Therefore with Angels, &c.
fj Then shall the Bisliop, kneeling down at the Lord's Ta
ble, say, in tlie name of all those who shall receive the
Communion, this prayer following :
WE do not presume to come to this thy
Table, O most merciful Lord, trusting in our
own righteousness, but in thy manifold and
great mercies. We are not worthy so much
as to gather up the crumbs under thy Table.
But. thou art the same Lord, whose property
is always to have mercy : Grant us therefore,
gracious Lord, so to eat the flesh of thy dear
Son Jesus Christ, and to drink his blood, that
our sinful bodies may be made clean by his
body, and our souls washed through his most
precious blood, and that we may evermore
dwell in him, and he in us. Amen-

THE COMMUNION.

667

fj WTien Hie Bishop, standing, before the Table, hath so
ordered tlie Bread and Mine, that he may with the
more readiness and decency break the Bread, before the
FeopliS, and take the Cup into his hands ; he shall say
the Prayer of Consecration, asfolUrweth:
ALL glory be to thee, Almighty God, our
heavenly Father, for that thou, of thy tender
mercy, didst give thine only Son Jesus Christ
to suffer death upon the cross for our redemp
tion ; who made there, by his one oblation of
himself once offered, a full, perfect, and suffi
cient sacrifice, oblation, and satisfaction, for
the sins of the whole world ; and did institute,
and in his holy gospel command us to continue
a perpetual memory of that his precious death
and sacrifice until his coming again : For, in
(*) Here theBish- the night in which he was be"
op is to' take the Pa- tray ed, (*) he took bread;
ten into his hands. an(j when he had given thanks,
(t) And here io (t) he brake it, and gave it to
break the Bread. his disciples, saying, Take,
eat, (t) this is my Body, which
ft) And here to i§ iven for Do this in
lay his hands upon ° , ,. T -i
all the Bread. remembrance of me. Like
wise, after supper, (||)he took
(||) Here he is to tne cup . ant} when he had
take the cup into his . ii_ 1 i_ _ _
hands. Slven thanks, he gave it to
them, saying, Drink ye all of
( § ) And here he is this, for Q) this is my Blood
io lay his hands up- Qi the N Testament,
on every Vessel in ,.,.,. . ,
which there is any which is shed for you, and
Wine to be amsecra- for many, for the remission of
ted- sins : Do this as oft as ve shall
drink, it in remembrance of me.

The Oblation.

WHEREFORE, O Lord,
and heavenly Father, accord
ing to the institution of thy dearly beloved
Son our Saviour Jesus Christ, we, thy humble
servants, do celebrate and make here before
thy divine Majesty, with these thy holy gifts,
which we now offer unto thee, the memorial
thy Son hath commanded us to make ; having
m remembrance his blessed passion and pre
cious death, his mighty resurrection and glo
rious ascension; rendering unto thee most
hearty thanks for the innumerable benefits
procured unto us by the same. And we
most humbly beseech thee, O
The Invocation. merciM Father fo hear us;

and, of thy Almighty goodness, vouchsafe to
bless and sanctify, with thy Word and Holy
Spirit, these thy gifts and creatures of bread
and wine ; that we, receiving them according
to thy Son our Saviour Jesus Christ's holy
institution, in remembrance of his Death and
Passion, may be partakers of his most blessed
Body and Blood. And we earnestly desire
thy fatherly goodness, mercifully to accept
this our sacrifice of praise and thanksgiving ;
most humbly beseeching thee to grant, that by
the merits and death of thy Son Jesus Christ,
and through faith in his blood, we, and all thy
whole Church, may obtain remission of our
sins, and all other benefits of his passion. And
here we offer and present unto thee, O Lord,
ourselves, our souls, and bodies, to be a reason
able, holy, and living sacrifice unto thee;
humbly beseeching thee, that wre, and all
others who shall be partakers of this Holy
Communion, may worthily receive the most
precious Body and Blood of thy Son Jesus
Christ, be filled with thy grace and heavenly
benediction, and made one body with him,
that he may dwell in them, and they in him.
And although we are unworthy, through our
manifold sins, to offer unto thee any sacrifice ;
yet we beseech thee to accept this our bound-
en duty and service, not weighing our merits,
but pardoning our offences; through Jesus
Christ our Lord ; by whom, and with whom,
in the unity of the Holy Ghost, all honour and
glory be unto thee, O Father Almighty, world
without end. Amen.
fj Here shall be sung a Hymn, or Part qf a Hymn, from
the Selection for the Feasts and Fasts, <^c.
fj Then shall the Bishop first receive the Communion in
both kinds himself, and, proceed to deliver the same to
the Bishops, Priests, and Deacons, in like manner, and
after that, to the People also in order, into their hands,
all devoutly kneeling: And when he delivereth the
Bread, he shall say,
THE body of our Lord Jesus Christ, which
was given for thee, preserve thy body and soul
unto everlasting life : Take and eat this in
remembrance that Christ died for thee, and
feed on him in thy heart by faith, with thanks
giving. fj And the Bishop, delivering the cup, shall say,
THE blood of our Lord Jesus Christ, which
92

668

THE COMMUNION.

was shed for thee, preserve thy body and soul
unto everlasting life : Drink this in remem
brance that Christ's blood was shed for thee,
and be thankful.
fj If the consecrated Bread and Wine be spent before
all have communicated, the Bishop is to consecrate
more, according to the Form before prescribed ; begin
ning at — All glory be to thee, Almighty God — and
ending with these words — Partakers of his most bless
ed Body and Blood.
fj When all have communicated, the Bishop shall return
to the Lord's Table, and reverently place upon it what
remaineth of the consecrated Elements, covering the
same with afair Linen Cloth.
fj Then shall the Bishop say the Lord's Prayer, the People
repeating after him every petition.
OUR Father, who art in Heaven, Hallow
ed be thy Name ; Thy Kingdom come ; thy
Will be done on Earth, as it is in Heaven ;
Give us this day our daily bread ; And forgive
us our trespasses, as we forgive those who tres
pass against us ; And lead us not into tempta
tion ; But deliver us from evil ; For thine is
the Kingdom, and the Power, and the Glory,
for ever and ever. Amen.
fj After which shall be said as followeth :
ALMIGHTY and everliving God, we most
heartily thank thee, for that thou dost vouch
safe to feed us, who have duly received these
holy Mysteries, with the spiritual food of the
most precious Body and Blood of thy Son our
Saviour Jesus Christ ; and dost assure us
thereby of thy favour and goodness towards
us ; and that we are very members incorpo
rate in the mystical body of thy Son, which is
the blessed company of all faithful people ;
and are also heirs through hope of thy ever
lasting kingdom, by the merits of the most
precious death and passion of thy dear Son.
And we most humbly beseech thee, O heaven
ly Father, so to assist us with thy grace, that
We may continue in that holy fellowship, and

do all such good works as thou hast prepared
for us to walk in, through Jesus Christ our
Lord ; to whom, with thee and the Holy
Ghost, be all honour and glory, world without
end. Amen.
fj Then shall be said or sung, all standing, Gloria in Ex
celsis, or some proper Hymn from the Selection.
GLORY be to God on high, and in earth
peace, good will towards men. We praise
thee, we bless thee, we worship thee, we glorify
thee, we give thanks to thee for thy great glory,
O Lord God, heavenly King, God the Father
Almighty. O LORD, the only begotten Son Jesus
Christ; O Lord God, Lamb of God, Son of
the Father, who takest away the sins of the
world, have mercy upon us : Thou who takest
away the sins of the world, have mercy upon
us : Thou who takest away the sins of the
world, receive our prayer: Thou who sittest
at the right hand of God the Father, have
mercy upon us.
For thou only art holy ; thou only art the
Lord ; thou only, O Christ, with the Holy
Ghost, art most High in the glory of God the
Father. Amen.
fj Then the Bishop shall let them depart with this bless
ing.
THE peace of God, which passeth all un
derstanding, keep your hearts and minds in the
knowledge and love of God, and of his Son
Jesus Christ our Lord : And the blessing of
God Almighty, the Father, the Son, and the
Holy Ghost, be amongst you, and remain with
you always. Amen.
fj If any of the consecrated Bread and Wine remain after
the Communion, it shall not be carried out ofthe Church;
but the Bishop and other Communicants shall, immedi
ately after the Blessing, reverently eat and drink the
same,

HERE ENDETH THE ORDER FOR THE ADMINISTRATION OF THE HOIT COMMUNION.

THE FORM OF CONSECRATION
OF
A CHURCH OR CHAPEL,
According to the order of the Protestant Episcopal Church in the United States of America,
as established by the Bishops, the Clergy, and Laity of said Church, in General Convention.
in the month of September, A. D. 1799.

^T The Bishop is to be received at the entrance of the
Church or Chapel by the Church-wardens and Vestry
men, or some oilier Persons appointed for that purpose.
The Bishop and the Clergy who are present, shall go
up the aisle of the Church or Chapel, to the Communion
Table, repeating the 24th Psalm alternately, the Bish
op one verse, and the Clergy another.
Psalm xxiv.
THE earth is the Lord's and all that therein
is: the compass of the world, and they that
dwell therein.
2 For he hath founded it upon the seas,
and prepared it upon the floods.
3 Who shall ascend into the hill of the
Lord, or who shall rise up in his holy place ?
4 Even he that hath clean hands and a pure
heart ; and that hath not lift up his mind unto
vanity, nor sworn to deceive his neighbour.
5 He shall receive the blessing from the
Lord, and righteousness from the God of his
salvation. 6 This is the generation of them that seek
him ; even of them that seek thy face, O
Jacob. 7 Lift up your heads, O ye gates ; and be
ye lift up, ye everlasting doors : and the King
of Glory shall come in.
8 Who is the King of Glory? it is the
Lord strong and mighty, even the Lord mighty
in battle.

9 Lift up your heads, O ye gates ; and be
ye lift up, ye everlasting doors : and the King
of Glory shall come in.
10 Who is the King of Glory ? even the
Lord of Hosts, he is the King of Glory.
fj The Bishop shall go within the rails, with such qf
the Clergy as can be there accommodated. The Bishop,
sitting in his chair, shall have the instruments of do
nation and endowment, if there be any presented to
him, and then standing up, and turning to the Congre
gation, shall say,
DEARLY beloved in the Lord ; forasmuch
as devout and holy men, as well under the
law asunder the gospel, moved either by the ex
press command of God, or by the secret inspira
tion ofthe blessed Spirit, and acting agreeably to
their own reason and sense of the natural de
cency of things, have erected houses for the
public worship of God, and separated them
from all unhallowed, worldly, and common
uses, in order to fill men's minds with greater
reverence for his glorious Majesty, and affect
their hearts with more devotion and humility
in his servive ; which pious works have been
approved of and graciously accepted by our
heavenly Father : Let us not doubt but that
he will also favourably approve our godly pur
pose of setting apart this place in solemn man
ner, for the performance of the several offices
of religious worship, and let us faithfully and

CONSECRATION OF A CHURCH OR CHAPEL.

670
devoutly beg his blessing on this our under
taking.
fj Then the Bishop kneeling, shall say the falloiping
Prayer.
O ETERNAL God, mighty in power and
of majesty incomprehensible, whom the hea
ven of heavens cannot contain, much less
the walls of temple/s made with hands ; and
who yet hast been graciously pleased to pro
mise thy especial presence, wherever two or
three of thy faithful servants shall assemble in
thy name to offer up their praises and suppli
cations unto thee ? vouchsafe, O Lord, to be
present with us, who are here gathered together,
with all humility and readiness of heart, to
consecrate this place to the honour of thy great
name ; separating it henceforth from all un
hallowed, ordinary, and common uses, and
dedicating it to thy service, for reading thy ho
ly word, for celebrating thy holy sacraments,
for offering to thy glorious Majesty the sacri
fices of prayer and thanksgiving, for blessing
thy people in thy name, and for the perform
ance of all other holy offices : accept, O Lord,
this service at our hands, and bless it with such
success as may tend most to thy glory, and the
furtherance of our happiness both temporal
and spiritual, through Jesus Christ our blessed
Lord and Saviour. Amen.
fj After this the Bishop sliall stand up, and turning his
face towards the Congregation, shall say,
REGARD, O Lord, the supplications of thy
servants, and grant that whosoever shall be
dedicated to thee in this house by Baptism,
may be sanctified by the Holy Ghost, delivered
from thy wrath and eternal death, and received
as a living member of Christ's Church, and
may ever remain in the number of thy faith
ful children. Amen.
Grant, O Lord, that they who at this place
shall in their own persons renew the promises
and vows which they made, or which were
made for them by their sureties at their Bap
tism, and thereupon shall be confirmed by the
Bishop, may receive such a measure of thy
Holy Spirit, that they may be enabled faithfully
to fulfil the same, and grow in grace unto their
lives' end. Amen.

Grant, O Lord, that whosoever shall receive
in this place the blessed sacrament of the body
and blood of Christ, may come to that holy
ordinance with faith, charity, and true repent
ance; and being filled with thy grace and
heavenly benediction, may, to their great and
endless comfort, obtain remission of their sins,
and all other benefits of his passion. Amen.
Grant, O Lord, that by thy holy word which
shall be read and preached in this place, and
by thy Holy Spirit grafting it inwardly in the
heart, the hearers thereof may both perceive
and know what things they ought to do, and
may have power and strength to fulfil the
same. Amen.
Grant, O Lord, that, whosoever shall be
joined together in this place in the holy estate
of matrimony, may faithfully perform and
keep the vow and covenant between them
made, and may remain in perfect love together
unto their lives' end. Amen.
Grant, we beseech thee, blessed Lord, that
whosoever shall draw near to thee in this place,
to give thee thanks for the benefits which they
have received at thy hands, to set forth thy
most worthy praise, to confess their sins unto
thee, and to ask such things as are requisite
and necessary as well for the body as for the
soul, may do it with such steadiness of faith,
and with such seriousness, affection, and devo
tion of mind, that thou mayest accept their
bounden duty and service, and vouchsafe to
give whatever in thy infinite wisdom thou
shalt see to be most expedient for them : all
which we beg for Jesus Christ's sake our most
blessed Lord and Saviour. Amen.
fj Then the Bishop sitting in his chair, the sentence qf
Consecration is to be read by some person appointed by
him, and then laid by him upon tlie Communion Table,
— after which the Bisliop sliall say,
BLESSED be thy name, 0 Lord, that it
hath pleased thee to put it into the hearts of
thy servants, to appropriate and devote this
house to thy honour and worship ; and grant
that all who shall enjoy the benefit of this
pious work, may show forth their thankful
ness, by making a right use of it, to the glory
of thy blessed name, through Jesus Christ our
Lord. Amen.

CONSECRATION OF A
fj After this the Minister appointed is to read the service
for the day.
PROPER PSALMS, 84—122—132.
FIRST LESSON. 1 Kings 8th, verse 22 to
verse 63.
SECOND LESSON. Heb. 10th, verse 19
to verse 27.
fj Morning Prayer being ended, there shall be sung from
the Book of Psalms in metre, Psal. xxvi. verse 6, 7, 8,
with the Gloria Patri.
fj The Bishop shall then proceed to the Communion Ser
vice. The following shall be the Collect, Epistle, and
Gospel, for the occasion. The Collect.
O MOST glorious Lord, we acknowledge
that we are not Worthy to offer unto thee any
thing belonging unto us ; yet we beseech thee
in thy great goodness, graciously to accept the
dedication of this place to thy service, and to
prosper this our undertaking; receive the
prayers and intercessions of all those thy ser
vants, who shall call upon thee in this house ; and
give them grace to prepare their hearts to serve
thee with reverence and godly fear; affect
them with an awful apprehension of thy Di
vine Majesty, and a deep sense of their own
unworthiness ; that so approaching thy sanc
tuary with lowliness and devotion, and coming
before thee with clean thoughts and pure
hearts, with bodies undefiled, and minds sanc
tified, they may always perform a service ac
ceptable to thee, through Jesus Christ our
Lord. Amen.
The Epistle. 2 Cor. vi. verse 14 to verse 17.
BE ye not unequally yoked together with
unbelievers; for what fellowship hath. righte
ousness with unrighteousness ? And what com
munion hath light with darkness ? And what
concord hath Christ with Belial? Or what
part hath he that believeth with an Infidel ? And
what agreement hath the temple of God with
Idols ? For ye are the temple of the Living
God ; as God hath said, I will dwell in them

CHURCH OR CHAPEL. 671
and walk in them, and I will be their Godr
and they shall be my people.
The Gospel. St. John ii. verse 13.
AND the Jews' Passover was at hand, and
Jesus went up to Jerusalem, and found in the
temple those that sold oxen, and sheep, and
doves, and the changers of money sittingr
And when he had made a scourge of small
cords, he drove them all out of the temple,
and the sheep, and the oxen, and poured out
the changers of money, and overthrew the
tables, and said unto them that sold doves,
" Take these things hence ; make not my Fa
ther's house an house of merchandize." And
his disciples remembered that it was written)
The zeal of thine house hath eaten me up.
fj Then shall be said or sung the 100th Psalm.
¦7f* ^r w -w '1\7
fj Here shall follow the Sermon.
# # # # # #'
fj The Sermon being ended, the Bishop shall proceed in
the service for the Communion, if it is to be adminis-
. tered at that time.
fj After the Communion, or if it is not administered at
that time, after the Sermon, and immediately before
the final blessing, the Bishop shall say the following
Prayer.
BLESSED be thy name, O Lord God, for
that it hath pleased thee to have thy habitation
among the sons of men, and to dwell in the
midst of the assembly of the saints upon the
earth; bless, we beseech thee, the religious
performance of this day, and grant that in this
place now set apart to thy service, thy holy
name may be worshipped in truth and purity
through all generations, through Jesus Christ
our Lord. Amen.
THE peace of God, which passeth all un
derstanding, keep your hearts and minds in
the knowledge and love of God, and of his
Son Jesus Christ our Lord ; and the blessing
of God Almighty, the Father, the Son, and
the Holy Ghost, be amongst you, and remain
with you always. Amen.

A PRAYER

TO BE USED AT THE MEETINGS OF CONVENTION.

ALMIGHTY and everlasting God, who,
by thy Holy Spirit didst preside in the coun
cils of the blessed Apostles, and hast promised,
through thy Son Jesus Christ, to be with thy
Church to the end of the world ; we beseech
thee to be present with the council of thy
Church here assembled in thy name and pre
sence. Save them from all error, ignorance,
pride, and prejudice ; and of thy great mercy
vouchsafe, we beseech thee, so to direct, sanc

tify, and govern us in our present work, by
the mighty power of the Holy Ghost, that the
comfortable Gospel of Christ may" be truly
preached, truly received, and truly followed,
in all places, to the breaking down the king
dom of sin, satan, and death ; till at length the
whole of thy dispersed sheep, being gathered
into one fold, shall become partakers of ever
lasting life, through the merits and death of
Jesus Christ our Saviour. Amen.

AN OFFICE OF
INSTITUTION OF MINISTERS
INTO PARISHES OR CHURCHES,
Prescribed by the Protestant Episcopal Church in the United States of America ; established in
General Convention of the Bishops, the Clergy, and Laity, 1804; and set forth, with Alter
ations, in General Convention, 1808.

fj The Bishop having received due notice of the Election of a Minister into a Parish or Church, as prescribed by the
Canon " concerning the Election and Institution qf Ministers," and being satisfied that i( the Person chosen is a
qualified Minister of this Church," may transmit the following Letter of Institution, for the proposed Rector, Asso
ciated, Rector, or Assistant Minister, to one of his Presbyters, whom he may appoint as the Institutor.
fj In any State or Diocestf the concluding Paragraph in the Letter qf Institution may be omitted, where it interferes
with the Usages, Laws, or Charters of the Church in the same.
To our well-beloved in Christ, A. B. Presbyter, Greeting.
„. ... WE do by these Presents give and grant unto you, in whose Learning, Diligence, sound Doctrine,
mgiuum. an(j pru(jence> we u0 fully confide, our License and Authority, to perform the Office of a Priest in
~. . the Parish [or Church,] of E. And also hereby do institute you into said Parish [or Church,]
t&n ' possessed of full power to perform every Act of sacerdotal Function among the People of the same ;
you continuing in communion with us, and complying with the rubrics and canons of the Church, and with such
lawful directions as you shall at any time receive from us.
And as a canonically instituted Priest into the Office of Rector [Associated Rector or Assistant Minister, as the
ease may be] of Parish [or Church,] you are faithfully to feed that portion of the flock of Christ which is
now entrusted to you ; not as a man-pleaser, but as continually bearing in mind, that you are accountable to us
here, and to the Chief Bishop and Sovereign Judge of all hereafter.
And as the Lord hath ordained, that they who serve at the altar should live of the things belonging to the
altar ; so we authorise you to claim and enjoy all the accustomed temporalities appertaining to your cure, until
some urgent reason or reasons occasion a wish in you, or in the congregation committed to your charge, to bring
about a separation, and dissolution of all sacerdotal relation between you and them ; of all which you will give us
due notice : and in case of any difference between you and your congregation, as to a separation, and dissolution
of all sacerdotal connection between you and them, we, your Bishop, with the advice of our Presbyters, are to
be the ultimate arbiter and judge.
In witness whereof we have hereunto affixed our Episcopal seal and signature, at this day of A. D.
and in the year of our consecration.
fj In the case of a Minister to be instituted in a State or Diocese in which there is no Bishop, the Clerical Members of
the Standing Committee shall send the following Letter of Institution, for the proposed Minister, to the Presbyter
whom they may appoint as Institutor.
To our well-beloved in Christ, A. B. Presbyter, Greeting.
c. ... WE do by these Presents authorise and empower you to exercise the office of a Priest in the Parish
Sigillum. jrflr QjjUrcn ^ 0f ^ Ami by virtue of the power vested in us, do institute you into said Parish [or
Church,] possessed of full power to perform every Act of sacerdotal Function among the people of the same ; you
complying with the rubrics and canons of the Church.
And as a canonically instituted Priest into the office of Rector [Associated Rector, or Assistant Minister, as the
case may be] of Parish [or Church,] you are to feed that portion of the flock of Christ which is now entrust
ed to you ; not as a man-pleaser, but as continually bearing in mind that you are accountable to the ecclesiastical
authority ofthe Church here, and to the Chief Bishop and Sovereign Judge of all hereafter.
And as the Lord hath ordained that they who serve at the altar should live ofthe things belonging to the altar ;
so you have our authority to claim and enjoy all .the accustomed temporalities appertaining to your cure, until

674 OFFICE OF INSTITUTION.
some urgent reason or reasons occasion a wish in you, or in the congregation committed to your charge, to bring
about a separation, and dissolution of all sacerdotal connection between you and them ; of all which you will give
us due notice : and in case of any difference between you and your congregation, as to a separation and dissolution
of all sacerdotal connection between you and them, the ecclesiastical authority of the Church in this diocese
(taking the advice and aid of a Bishop) shall be the ultimate arbiter and judge.
In witness whereof we have hereunto set our hands and seals, this day of in the year
fj The day being appointed for the new Incumbent's Institution, at the usual hour of Morning Prayer, the Institutor,
attended by the new Incumbent, and one or more Presbyters appointed by the Bishop, (or, where there is no Bisliop, by
the Clerical Members of the Standing Committee) for that purpose, shall enter the Church : Then, all the Clergy pres
ent standing without the rails of the Altar, except the officiating Priest, who shall go into the desk ; the Wardens, (or,
in caseof their necessary absence, two Members ofthe Vestry) standing on the right and left of the Altar, without the
rails ; the senior Warden, (or the Member of the Vestry supplying his place) holding the keys of the Church in his
Ixand, in open view, the officiating Priest shall read Morning Prayer.
God at your hands, as the pledges of my In
stitution, and of your parochial recognition,

Proper Psalms are,
Psalm exxii. Psalm exxxii. Psalm exxxiii.
Proper Lessons.
First. Ezek. Chap, xxxiii. verse 1 to
verse 10.
Second. St. John, Chap. x. verse 1 to
Verse 19.
fj Morning Prayer ended, the Priest who acts as the In
stitutor, standing within the rails of the Altar, shall
say,
DEARLY beloved in the Lord, we have
assembled for the purpose of instituting the
Rev. A. B. into this Parish, [or Church] as
Priest and Rector [or Associated Rector, or
Assistant Minister] ofthe same; and we are
possessed of your vote that he has been so elect
ed ; as also of the prescribed Letter of Insti
tution. But if any of you can show just
cause why he may not be instituted, we pro
ceed no further, because we would not that
an unworthy person should minister among
you.
yifany objection be offered, the Priest who acts as the Insti
tutor shall judge whether it afford just cause to suspend
the service. No objection being offered, or the Priest
who acts as the Institutor choosing to go on with the ser
vice, he shall next read the letter of Institution ; and
then shall the senior Warden, (or the Member qf the
Vestry supplying his place J present the keys of the
Church to the new Incumbent, saying,
IN name and behalf of Parish, [or
Church,] I do receive and acknowledge you,
the Rev. A. B. as Priest and Rector, [or As
sociated Rector, or Assistant Minister] of the
same, and in token thereof, give into your
hands the keys of this Church.
fj Then the ?iew Incumbent shall say,
I, A. B. receive these keys of the house of

and promise to be a faithful Shepherd over
you, in the name of the Father, and of the
Son, and of the Holy Ghost.
fj Here the Instituting Minister shall begin the Office.
Mm. The Lord be with you.
Ans. And with thy Spirit.
Let us pray.
DIRECT us, O Lord, in all our doings,
with thy most gracious favour, and further us
with thy continual help, that in all our works
begun, continued, and ended in thee, we may
glorify thy holy name, and finally by thy mer
cy obtain everlasting life, through Jesus Christ
our Lord ; who hath taught us to pray unto
thee, O Almighty Father, in his prevailing
name and words,
Our Father, who art in Heaven, Hallowed
be thy Name ; Thy Kingdom come ; Thy
Will be done on Earth, as it is in Heaven ;
Give us this day our daily bread ; And for
give us our trespasses as we forgive those who
trespass against us ; And lead us not into
temptation; But deliver us from evil: For
thine is the Kingdom, and the Power, and the
Glory, for ever and ever. Amen.
fj Then shall the Priest who acts as the Institutor-receive
the Incumbent within the rails of the Altar, and pre
sent him the Bible, Book of Common Prayer, and
Books of Canons of the General and State Convention,
saying as follows :
RECEIVE these books ; and let them be
the rule of thy conduct in dispensing the di
vine word, in leading the devotions of the peo
ple, and in exercising the discipline of the
Church ; and be thou in all things a pattern
to the flock committed to thy care.

OFFICE OF INSTITUTION.

675

fj Then shall be said or sung the following Anthem.
Laudate Nomen.
0 PRAISE the Lord, laud ye the name of
the Lord : praise it, O ye servants of the Lord.
Psalm cxxxv. verse 1.
2 Ye that stand in the house of the Lord ;
in the courts of the house of our God. Verse 2.
3 O praise the Lord, for the Lord is gra
cious : O sing praises unto his name, for it is
lovely. Verse 3.
4 The Lord is gracious and merciful, long
suffering and of great goodness. Psalm cxlv.
verse 8.
5 The Lord is loving unto every man ; and
his mercy is over all his works. Verse 9.
6 All thy works praise thee, O Lord ; and
thy Saints give thanks unto thee. Verse 10.
7 The Lord doth build up Jerusalem ; and
gather together the outcasts of Israel. Psalm
cxlvii. Verse 2.
8 He healeth those that are broken in heart ;
and giveth medicine to heal their sickness.
Verse 3.
9 The Lord's delight is in them that fear
him, and put their trust in his mercy.
Verse 11.
10 Praise the Lord, O Jerusalem, praise
thy God, 0 Zion. Verse 12.
11 For he hath made fast the bars of thy
gates; and hath blessed thy children within
thee. Verse 13.
12 He maketh peace in thy borders ; and
filleth thee with flour of wheat. Verse 14.
13 He is our God, even the God of whom
cometh salvation ; God is the Lord by whom
we escape death. Psalm lxviii. Verse 20.
14 0 God, wonderful art thou in thy holy
places, even the God of Israel ; he will give
strength and power unto his people. Blessed
be God. Verse 35.
Glory be to the Father, and to the Son, and
to the Holy Ghost ;
As it was in the beginning, is now, and
ever shall be, world without end.
Min. The law was given by Moses.
Peop. But grace and truth came by Jesus
Christ. Min. fy Peop. Who is God over all, bless
ed for evermore. Amen.

Let us pray.
MOST gracious God, the giver of all good
and perfect gifts, who, of thy wise providence
hast appointed divers orders in thy Church ; give
thy grace, we beseech thee, to thy servant, to
whom the charge of this congregation is now
committed; and so replenish him with the
truth of thy doctrine, and endue him with
innocency of life, that he may faithfully serve
before thee, to the glory of thy great name,
and the benefit of thy holy Church, through
Jesus Christ,, our only Mediator and Redeem
er. Amen.
O HOLY Jesus, who hast purchased to thy
self an universal Church, and hast promised to
be with the Ministers of Apostolic Succession
to the end of the world ; be graciously pleased
to bless the ministry and service of him, who
is now appointed to offer the sacrifices of prayer
and praise to thee in this house, which is call
ed by thy name. May the words of his mouth,
and the meditation of his heart be always ac
ceptable in thy sight, O Lord, our strength and
our Redeemer. Amen.
O GOD, Holy Ghost, Sanctifier of the Faith
ful, visit, we pray thee, this congregation with
thy love and favour; enlighten their minds
more and more with the light of the everlast
ing Gospel ; graft in their liearts a love of the
truth ; increase in them true religion ; nourish
them with all goodness; and of thy great mer
cy keep them in the same, O blessed Spirit,
whom with the Father and the Son together
we worship and glorify as one God, world
without end. Amen. Benediction.
THE God of peace, who brought again
from the dead our Lord Jesus Christ, the great
Shepherd of the sheep through the blood of
the everlasting Covenant, make you perfect in
every good work to do his will, working in
you that which is well pleasing in his sight,
through Jesus Christ ; to whom be glory for
ever and ever. Amen.
fj Then shall the instituted Minister kneel at the Altar to
present his supplication for himself — in this form :
0 LORD my God ! I am not worthy that
thou shouldest come under my roof ; yet thou
93

676
hast honoured thy servant with appointing him
to stand in thy House, and to serve at thy Ho
ly Altar. To thee and to thy service I devote
myself, soul, body, and spirit — with all their
powers and faculties. Fill my memory with
the words of thy law ; enlighten my under-
standing with the illumination of the Holy
Ghost; and may all the wishes and- desires of
my will centre in what thou hast commanded.
And, to make me instrumental i n promoting
the salvation of the people now committed to
my charge, grant that I may faithfully admin
ister thy holy Sacraments, and by my life and
doctrine set forth thy true and lively word.
Be ever with me in the performance of all
the duties of my ministry ; in prayer, to quick
en my devotion; in praises, to heighten my
love and gratitude ; and in preaching, to give
a readiness of thought and expression suitable
to the clearness and excellency of thy Holy
Word. Grant this for the sake of Jesus Christ
thy Son our Saviour.
fj The instituted Minister, standing up, shall say,
The Lord be with you.
Ans. And with thy spirit.
Let us pray.
O ALMIGHTY God, who hast built thy
Church upon the foundation ofthe Apostles and
Prophets, Jesus Christ himself being the Chief
Corner Stone ; grant that, by the operation of

OFFICE OF INSTITUTION.

the Holy Ghost, all Christians may be so joined
together in unity of spirit, and in the bond of
peace, that they may be an Holy Temple ac
ceptable unto thee. And especially, to this
congregation presentj give the abundance of
thy grace ; that with one heart, they may de
sire the prosperity of thy holy Apostolic
Church, and with one mouth, may profess the
faith once delivered to the Saints. Defend
them from the sins of heresy and schism ;
" let not the foot of pride come nigh to hurt
them, nor the hand of the ungodly to cast
them down." And grant that the course of this
world may be so peaceably ordered by thy Gov
ernance, that thy Church may joyfully serve
thee in all godly quietness ; that so they may
walk in the ways of truth and peace, and at
last be numbered with thy Saints in glory
everlasting, through thy merits, O blessed Je
sus, thou gracious Bishop and Shepherd of our
souls, who art, with the Father and the Holy
Ghost, one God, world without end. Amen.
fj Then shall follow the Sermon : and after that the in
stituted Minister shall proceed to the Communion Ser
vice, and to administer the holy Eucharist to his Con
gregation : and after the Benediction, (which he shall
always pronounce) the Wardens, Vestry, and others
shall salute and welcome him, bidding him God speed.
fj When the Bishop of the Diocese is present at the insti
tution of a Minister, he shall make to him the address
prescribed in this Office in the form of a letter ; and
may perform such other duties herein assigned the In
stituting Minister as he may clioose.

ALPHABETICAL LIST OF AUTHORS,
WHOSE WORKS ARE CITED IN THIS EDITION OF THE BOOK OF COMMON PRAYER.

AUTHORS. WORKS CITED.
BARROW, Isaac, D. D. Master of Trinity College,") Sermons of Obedience to our Spiritual Guides and Go-
Cambridge,  j vernours.
Bennet, Thomas, D.D. Rector of St. James', Colchester, Paraphrase with Annotations on the Common Prayer ;
and Directions for studying the Thirty-nine Articles.
Beveridge, William, D. D. Bishop of St. Asaph, . . Sermons on the Institution of Ministers, and on their
manner of Institution with us.
Bisse, Thomas, D. D. Canon of Hereford, .... The Beauty of Holiness in the Common Prayer; and
Decency and Order in Publick Worship.
Brewster, John, M. A. Rector of Egglescliffe, Durham, Lectures on the Acts ofthe Apostles; and Practical Re
flexions on the Ordination Services.
Burkitt, William, M. A. Vicar of Dedham, Essex, . . Practical Exposition ofthe New Testament.
Burn, Richard, D. LL. Chancellor of the Diocese of 1 _.,..- i T
Carlisle,  j Ecclesiastical Law.
Burnet, Gilbert, D. D. Bishop of Salisbury, .... Exposition of the Thirty-nine Articles.
Clutterbuck, J. Gent  *  Vindication and Explanation of the Liturgy.
Collis, Thomas, M. A. Rector of Beaconsfield, . . . Rubrick of the Church of England examined.
Comber, Tliomas, D. D. Dean of Durham, .... Companion to the Temple, 2 vols. fol. ; and Short Dis
courses on the Common Prayer, 1 vol. 8vo.
Cosins, J. D. D. Bishop of Durham,  Notes subjoined to Dr. Nicholls' Comment.
Dehon, Theodore, D. D. Bishop of South Carolina, . Sermons.
Gibson, Edmund, D. D. Bishop of London, .... On the Excellent use of Psalmody.
Hall, Joseph, D. D. Bishop of Norwich,  Contemplations on Holy Scripture, and Paraphrase on
Hard Texts in the Psalms.
Hammond, Henry, D. D. Canon of Christ Church, . . Commentary on the Psalms.
Hobart, John Henry, D.D. Bishop of New- York, . Introduction to the Book of Common Prayer, and Ser
mon on Confirmation.
Hole, Matthew, D.D. Rector of Exeter College, Oxford, Practical Discourses on the Liturgy.
Hooker, Richard, M. A. Master ofthe Temple, . . . Ecclesiastical Polity, Book the fifth.
Horne, George, D. D. Bishop of Norwich, . ... . Sermons; and Commentary on the Psalms.
Horsley, Samuel, D. D. Bishop of St. Asaph, . . . Translation ofthe Psalms, with Notes.
Jarvis, Samuei F., D. D. Rector of St.Paul's, Boston, Sermon on Regeneration.
Laurence, Richard, D. D  Bampton Lectures.
L' Estrange, Hamon, Esq  Alliance of Divine Offices.
Lowth, Robert, D. D. Bishop of London,  English Grammar.
Moore, Richard, D. D. Bisliop of Virginia, . . . Convention Sermon.
Nelson, Robert, Esq  Companion for the Festivals aiid Fasts of the Church
of England.
Nicholls, William, D. D  Comment on the Book of Common Prayer, Ac. ; and
Supplement to the Commentary.
Overall, John, D. D. Bishop of Norwich, .... Notes subjoined to Dr. Nicholls' Comment.
Patrick, Simon, D. D. Bishop of Ely,  Paraphrase on the Psalms.
Pearson, John, D. D. Bishop of Chester, ..... Exposition of the Creed.
Poole, Matthew, M. A  Annotations on the Psalms.
Porteus, Beilby. D. D. Bishop of London, .... Lectures on St. Matthew's Gospel.
Pott, Joseph Holden, M. A. Archdeacon of London, . Sermons for the Sundays throughout the Year.
Rogers, Tliomas, M. A. Master of the Grammar ") T , *_¦»*•_•
School, Ac. Wakefield,  j Lectures on the Mo™inS Se™ce-
Sandford, Daniel, D. D. Bishop of Edinburgh, . . . Lectures on the Epistles in Passion Week.
Secker, Thomas, D. LL. Archbishop of Canterbury, . Sermons, vol. 6 : and Lectures on the Church Catechism.

LIST OF AUTHORS.

Sharp, Thomas, D. D. Archdeacon of Northumberland,
Shepherd, John, M. A. Vicar of Pattiswick, ....
Sparrow, Anthony, D. D. Bishop of Norwich, . . .
Stanhope, George, D.D. Dean of Canterbury, . . .
Taylor, Jeremy, D. D. Bishop of Downe and Connor,
Tomline, George, D. D. Bishop of Lincoln, . . . .
Travell, F. T., M. A. Rector of Upper Slaughter, "}
Gloucestershire,  J
Veneer, John, Rector of St. Andrew's, Chichester, . .
Vincent, William, D. D. Dean of Westminster, . . .
Wake, William, D. D. Archbishop of Canterbury, . .
Waldo, Peter, Esq 
Welchman, Edward, M. A. Archdeacon of Cardigan, .
Wheatly, Charles, M. A. Vicar of Brent and Furneux ")
Pelham, Hertfordshire, ........ j
White, Wikiam, D. D. Bishop of Pennsylvania,

Wilson, Thomas, D. D. Bishop of Sodor and Man,

Charges on the Rubrick and Canons.
Elucidation of the Service of the Church of England.
Rationale on the Book of Common Prayer.
Paraphrase and Comment on the Epistles and Gospels.
The Great Exemplar.
Elements of Christian Theology, vol. 2, on the Thirty-
nine Articles.
Paraphrase and Notes on the Psalms. <
Exposition of the Book of Common Prayer ; and Ex
position of the Thirty-nine Articles.
Sermons on the Creeds.
Exposition ofthe Church Catechism.
Commentary on the Liturgy.
Notes on the Thirty-nine Articles.
Rational Illustration of the Book of Common Prayer.
Memoirs ofthe Church, Lectures on the Catechism, and
Comparison of the Calvinistic and Arminian Contro
versy.
Introduction to the Lord's Supper.

Errata.— -Page 403, line 7, for of, read after — Through the carelessness of the Compositor, the lines in the
notes attached to the following pages, were transposed after the forms were ordered for press. — In page 95
(first Sunday after Christmas) the bottom line of the second column should be on the top ofthe first. In pace
191, (the fifth Sunday after Trinity) the line at the top of the first column should beat the bottom ofthe second

YALE UNIVERSITY LIBRARY

3 9002 08866 3290