Di "I give, theft B, ¦ /id;, thefjufidiag 0/ tColUgt th, Jt •¥MJE-VHIIWEiaSinnr- READINGS UPON THE Ifitogjj OTHER DIVINE OFFICES 592 " Irvingites?' Readings upon the Litur gy and other Divine Offices of the Church, Vol.- 1 in 3 parts, sewed, Vol. II, (not pub- Ushers') cloth, the' 2 vols., 8vo, 7s. 6ch 1848-7 i ~%\t €\m&i ON THE EUCHARIST, AND DAILY OFFICES CONNECTED THEREWITH. LONDON: PRINTED BY GEORGE BARCLAY, CASTLE STREET, LEICESTER SQUARE. 1851. r*Vv C\2 v.l CONTENTS OF THIS YOLUME. INTRODUCTION. Page Object of the Work . . . . . . . . . . . , i The word Liturgy defined . . . . . . , . . . jj. Why called Divine Liturgy, namely, a Because, and so far as, revealed by God : and therein of the essentials and the accompanying rites ; also of . . 4 The mode in which God has revealed the order of His worship ib. God's revelations addressed to man in his threefold being, sentient, reasonable, and spiritual . . . . . . . . 5 This exemplified before the Law, under the Law, and in the Dispensation of Grace . . . . . . . . . . 6 Under the last, though spiritual, material things are employed for symbolic purposes, times and seasons observed, and an exact and prescribed order of worship . . . . . . 7 The mode of revelation to the patriarchs, by appearance and voice, to Moses &c. by these means and by Scripture . . 10 Besides these, one mode of revelation peculiar to the Gospel, namely, by the presence of the Holy Ghost, in living ordinances, the ministers of Christ .. .. .. ib. The order of worship and rites of the Church, not derived from the Law, but immediately from God, through those ordained to bear rule . . . . . . . . . . 13 The law and order of the Church, the result of her Divine life, and when presented to private Christians objectively, it is received by them through " the anointing" . . . . 14 The Scriptures of the New Testament do not contain minute rules of worship, because in Apostles God ordained living men to instruct and rule the Church . . . . . . 15 Otherwise it is to be concluded that God would have given to the Church minute directions in Scripture, as to Israel ofold 16 IV CONTENTS. Page The offices in the Liturgy having been delivered through God's ordinances, contain true forms of worship, so far as at pre sent revealed . . . . . . . . . . . . 17 An absolute perfection not to be looked for, while the Church is in growth . . . . . . . . . . . . . . ib. The offices are Divine, because they carry out the order for worship revealed by God .. .. .. .. .. 18 The plan intended to be pursued in the work . . . . . . ib. THE HOLY EUCHARIST. The Eucharist, the foundation and root of the other principal offices, because ordained to commemorate the sacrifice of Christ 19 For this reason, it is to be first considered . . . . . . 20 The office to be examined, is appointed for the Lord's day specially, and is to be used only by the Angel ; the reasons for these briefly given. (The reasons for the latter, to be reviewed more fully hereafter) . . . . . . ib. The form and order of celebrating the Eucharist, not pre figured under the legal sacrifices, because each sacrifice refers to the sacrifice of Christ only, in some particular point . . . . . . . . . . . . . . . . 26 But is to be learned from the institution of the sacrament by Christ 28 The manner of the institution described and examined . . 29 It gives a symbolical representation of God's purpose in the past and in the future . . ... . . . , . . 32 What is essential to the sacrament, and what things are essential to its true form and order . . . . . . 33 If the former be wanting, there is no sacrament. If any of the latter, it is defective in order- . . . . . . . . 35 Hence, division into essentials and non-essentials (1) in the sacrament, and (2) in the order of celebrating it . . ib. Besides essentials, there are certain preliminary acts in order to preparation. Hence, another division of the order into (l>the introductory part, or missa catechumenorum, and (2) the more solemn part, or missa fidelium . . . . 36 The necessity of preparation in private . . . . . . 37 Confession not originally part of the public office, but used for preparation in private . . . . . . . . . . ;j. History of this in the Greek and Roman Churches . . . . ib. Easting not necessary . . . . . . . . 39 The division of the subject laid down 41 PART I.— The Introductory or Preparatory Office. Sect. I. From the Invocation to the Kyrie Eleison . . . . 42 CONTENTS. V Page 1. The Invocation, what is intended thereby .. .. .. 42 Why uttered outside the Sanctuary. The grounds of the ib. distinctions between the Sanctuary and the other parts of the Church 43 2. The Confession and Absolution . . . . . . . . 44 The versicles and following prayer . . . . . . . . 45 The Kyrie Eleison . . . . . . . . . . . . ib. Sect. II. From the Gloria in Excelsis to the Gospel or Homily 46 The characteristic idea here, is the sanctifying of the people by prayer, and by the word of God . . . . . . . . ib. The first Introit within the Sanctuary now takes place. It has reference to the Gospel, to which the other acts at this time are introductory — " The Lord be with you." Its antiquity . . . . . . . . . . . . . . ib. This part of the service exemplified by the " Lesser Introit " in the Greek Liturgy • • 49 And by the corresponding ceremony in the Roman Mass . . ib. St. Germanus on this Introit . . . . . . . . . • 50 The particulars of the service comprised in this Section, namely, ib. 1. The Anthem of Introit, the Gloria in Excelsis . . . . 51 2. The Collect 52 a. An historical account of these prayers . . . . ib. b. The reason why in our present Liturgy the Col lects are not varied with the week, and herein . . . . . • • • • ¦ 5^ Why Lent is not observed . . . . . • 55 c. The order of the Collects, and Anthems after the Epistle, during the year; and herein, of Advent 58 Christmas Day and its Octave, and herein of the observance of Octaves . . . . • • 59 From Christmas £o the Sunday before Easter . . 62 Why Epiphany is not observed, and history of the observance of the Nativity and Epiphany 63 The Sunday before Easter and Passion Week . . 66 Easter Day— Ascension and the Sunday after . . 67 Whit Sunday to Advent 69 3. The" Epistle read by the junior assistant -. .. •¦ 71 On the two assistants reading the Epistle and Gospel. The lesson to be learned from the employment of two assist ants, namely, •• •• •• •• •" '" That whereas with priesthood and mediation is connected unity, in ministry towards man we find plurality The " two witnesses" to man exemplified in this order . . The proper place for reading the Epistle and Gospel, in ^ solemn celebration, not at the altar ' 72 73 ib. VI CONTENTS. Page The Roman practice is modern . . . . . . . . 74 4. The anthem after the Epistle, called in the Greek Church Prokeimenon, in the Roman Missal the Gradual, or some times the Tract . . . . . . . . . . . . ib. 5. The Gospel, how to be read and listened to . . 75 After the Gospel, the Homily . . . . . . . . ib. Sect. III. The Creed and Offertory 76 These acts terminate the preliminary and open the more solemn part of the service . . . . . . . . . . ib. The Creed not properly part of the solemn office. Why. (See further in note) . . . . . . . . . . ib. Both Creed and Offertory are the response of the people to the Gospel just read, the manifestations of faith in the Gospel 77 Heb. x. 19 — 23, explained and applied to the previous service, and to these two acts of confession or profession of faith or hope . . . . . . . . . . . . . . . . 78 The Creed Is a profession of faith concerning God, and a confession of faith in God ; in the first respect, a summary of faith — in the last, an act of worship . . . . . . . . . . 79 " Creed," signifies Belief. " Credo in Unum Deum," also called "Symbol"— why .. ib. History of the use of the Nicene Creed in the Liturgy . . 80 First used in the Liturgy, in the middle of the fifth century, though directed to be recited on Holy Thursday, by Coun cil of Laodicea (a.d. 367) . . . . . . . . . . ib. History of Creeds and their development. The Nicene Creed in particular . . . . . . . . . . . . . . ib. The introduction of the " Filioque " . . . . . . . . 84 Omission of the word " holy," applied to " Church " . . . . 86 (Reference to subsequent note upon this, page 201*— 204*) . . ib. A short Exposition of the Nicene Creed . . . . . . 86 1. "One God"— Unity of the Godhead ib. "The Father"— a Person — unoriginated ; Father of God the Son, by generation ; Father of all creatures, because their Creator out of infinite love ; Father of the rege nerate, through adoption by the Spirit . . . . 87 » Almighty," excluding two equal principles . . . . ib. "Maker of heaven and earth"— 1. Out of nothing. 2. By personal act . . . , . . . . 2-j_ .""Visible and invisible" of angels and spirits, which are creations by God, and not emanations from Him . . 88 2. " One Lord "—Very God. " Jesus Christ "—Very Man . . 89 " Son of God," therefore not unoriginated ib. CONTENTS. Vii " Begotten," not created out of nothing, hut proceeding by generation . . . . . . , . , . , , gg "Only Begotten," not by division of substance, but by deriving from the Father the whole substance, therefore "Only" .. a. " One Lord," thus distinguished, because though " One God" with the Father ; yet He receives from the Father . . ib. "Our Lord," by right of creation; for — 1. He created us, not as a servant or instrument, but in His own per sonality. — 2. By God's gift to Him, on His exaltation (Phil. ii. 10, 11)_ 90 3. "Begotten before all worlds,'' referring not to His concep tion of .the Virgin, nor to His resurrection, but assert ing His true eternity and divinity . . . . . . ib. 4. " God," " Light," " Very God," assert His Godhead . . 91 " Of God," " of Light," " of Very God," such as the Father is, such is the Son, yet by derivation . . . . . . ib. 5. '.' Begotten, not made," deriving His nature by an internal act, proper to the Father's personal subsistence; not created, as is the world, by an operation external to the Father 92 6. " Of one substance," that is, of one essence . . . . . . ib. This article the final test of Arianism . . . . . . 93 It asserts the proper divinity of Christ, and the absolute oneness of the Godhead . . . . . . . . . . 94 7. " By whom all things were made." This, contrasted with the former article that the Father is Maker of all things, expresses that all things which the Son doeth, He receiveth of the Father to do . . . . . . . . 95 8. " Who for us men," &c. the mystery of the incarnation, containing three propositions . . . . . . . . 96 a. That Christ dwelt in the bosom of the Father, and of His own will " came down from heaven" ib. b. That He was made flesh of the previously existing substance of His mother, and not now created . . . . . . . . • • ib. c. That He not merely took a human body as a vehicle, but became Man . . . . .". 97 The Creator abiding unchangeable in infinitude, passes into limitation, and becomes a crea ture ' »"&• This, beyond comprehension, is clearly revealed 98 9. " Crucified under," &c. a Roman punishment inflicted on slaves . . . . . . • • ¦ ¦ • • • ¦ 10° "Suffered," not in appearance,. but actually .. .. ib. " Was buried." The body verily deprived of life . . . . ib, ib. Vlll CONTENTS. Page 10. "He rose again." The self-same body quickened and re-united to the soul . . . . . . . . . • 101 But raised a spiritual body . . . . . . . i . . 102 11. " Ascended into heaven," &c. .. .. .. .• 103 a. There is a locality in which God's presence is espe cially manifested . . . . . . . . ib- b. Christ is there visibly present in highest glory and power . . c. " The right hand " &c. expresses the lordship to which He is exalted . . . . . . . . 104 12. " He shall come again." He shall leave the place of glory, and come down to earth . . . . . . . . . . ib. " To judge." The certainty of judgment unto all . . ib. " The quick and the dead." The day of judgment shall come while the earth shall be inhabited . . . . 105 13. "Of whose kingdom," &c. The various meanings of this word. Here it signifies that eternal dominion ever to be administered by Christ . . . . . . . . . . ib. 14. " I believe in the Holy Ghost." A Divine Person, distinct from the Father 106 " The Lord." He hath a proper and personal lordship, giv ing and not merely given . . . . . . . . 107 " Giver of Life," causing to live. All life proceeds from Him, animal &c. and regenerate . . . . . . ib. " Who proceedeth," &c. This procession, distinct from that of the Son, does not give rise to the relation of paternity 108 " From the Father," because the Holy Ghost is God, and there is but one God . . . . . . . . . . ib. "And the Son," not as from a separate origin, but because from the Father . . . . . . . . . . . . 109 Remarks upon the controversy on the addition to the Creed of the words " From the Son " ib. " Who with the Father," &c. 112 a. In all worship to God, the Holy Ghost is included with the Father and the Son . . . . ib. b. As we address prayer to the Father and the Son, so also to the Holy Ghost ib. " Who spake by the Prophets." Directed against the error that the Holy Spirit in the prophets, was other than the Comforter . . . . . . . . . . , . ;j. 15. " And I believe in One Church ". . . . . . 113 a. To the exclusion of all others, for there can be but one body . . . . . . . . . t ib. b. One in origin, from Pentecost ib. c. In constitution, external and internal, and life . . 114 d. In faith H5 CONTENTS. IX "Holy." Page a. Its members are regenerated by the Holy Ghost. . 115 6. It is the Temple of the Holy Ghost . . . . ib. c. It is set apart in Christ . . . . . . . . ib. "Catholic." a. It comprises all baptized men, and all congre gations ib. b. Its mission is to all .. .. .. .. .. 116 " Apostolic." Apostles, the foundation and link between Christ in heaven, and the Church on earth . . . . . . . . . . ib. Their ministry essential to the Church's manifestation, per fecting, and fulfilment of mission .. .. .. 117 These [four signs], although ever existing, have not been manifested since the cessation of apostles . . . . ib. But as the Church shall never fail, they must again be manifested.. .. .. .. .. .. ..118 16. " I acknowledge one baptism," namely, that spoken of in Scripture . . . . . . . . . . . . . . ib. " One." a. For no other act is available for the ends for which baptism was ordained . . . . 119 b. Not to be repeated . . . . . . . . . . ib. " For the remission of sins," because it is the means for admitting into the Church, wherein alone remission is bestowed . . . . . . . . . . . . . 120 There is, however, remission for sins committed after baptism ib. 17. "And I look for the resurrection," &c. As the Lord in His resurrection, so the departed shall receive again their bodies, reconstituted in every particular essential to identity . . . . . . . . . . . . . . ib. For it hath been redeemed . . . . . . . . . . ib. " And the life of the world to come." A future and distinct life ib. a. Both the dead when raised and the living shall partake of it . . . . . . . . . . ib. b. The body shall be changed, spiritual and unde- caying c. This life not to be received until the end of the present world or age . . . . . . ib. End of the Exposition of the Creed. The Creed, considered as an act of worship .. .. .. 123 a. It is an expression of self- surrender and trust . . ib. b. It is an expression of our entering into the fellow ship with the Father and the Son . . . . 124 122 X CONTENTS. Page As an act of worship, it can only be fulfilled by the Holy Ghost (1 Cor. xii. 3) 124 It is also a means of grace tending to strengthen faith and con fidence ..125 The Offertory. As the Creed, in word, so the Offertory is the manifestation of faith in deed ib. In presenting tithes we obey a precept . . . . . . . . 126 Our offerings are spontaneous gifts . . . . . . . . ib. a. Tithe of perpetual obligation for the support of the priests : its origin prior to the Law . . ib. If we believe God chooses and ordains the priests and ministers, we must believe that the provision for them will also be matter of precept . . . . . . . . . . 127 Although not to be enforced by penal compulsion, yet the law of love is obligatory in con science, even in a higher degree than the legal precept . . . . . . . . . . 128 This obligation, however, is independent of human laws, and incompatible with provision from the State 130 b. Offerings are for the poor saints . . . . . . ib. c. First-fruits described . . . . . . . . 131 The name "Offertory" derived from the Western Liturgies, from the ancient practice of ob lations for the sacrifice, the priest, and the poor . . . . . . . . . . . . ib. The manner of presenting them described .. 132 , Who are the deacons and elders bringing them up; and why .. .. .. .. 133 And why the celebrant receives them at the Table ofProthesis .. .. .. .. 134 The Prayer of Offertory .. .. .. ..135 PART II. — The Eucharistic Office Proper. Sect. I. The Oblation of the Holy Gifts. The Great Introit and its anthem .. .. .. ..136 The oblation in the Greek and Roman Churches described . . ib. The true principles and form of this rite given in the institu tion by Christ, in which the bread had been already separated to holy uses .. .. .. .. ..137 The elements used in the Sacrament, viz. wheaten bread and fermented wine . . . . . . . . .. 1 38 The mixing of water in most parts of the Church . . . . ib. CONTENTS. XI Page The bread unleavened, why .. .. .. .. ..138 The manner of presenting both elements on the altar, and their relative position thereon at various periods in the Church, and as now ordered . . . . . . . . 139 The proper disposition and thoughts of the celebrant in pre senting . . . . . . . . . . . . . . 140 The people, although unequally contributing, yet equally re presented in the gifts placed on the altar . . . . 141 It is the pledge of the willing sacrifice of the faithful . . ib. The Anthem of Introit expresses the same disposition and thoughts on the part of the people . . . . . . 142 The Invitatory and Response . . . . . . . . . . ib. The Prayer of Oblation of the holy gifts unconsecrated, con taining, . . . . . . . . . . . . . . 143 a. Dedication of the worshippers . . . . . . ib. b. Renewal of vows .. .. .. .. . 144 1:. Invocation of the Holy Ghost upon the people . . ib. d. And to these ends a petition for the grace proper to the sacrament, and for acceptance of people and priest . . . . . . . . ib. II. 2. The Solemn Thanksgiving 1.45 Why called the Preface . . . . . . . . . . ib. The Sursum corda . . . . . . . . . . . . ib. This thanksgiving is the sacrifice of eucharist — of the lips . . ib. Instanced in the institution by Christ in the early liturgies .. 146 The testimony of Justin Martyr . . . . . . . . ib. The preface or form of thanksgiving examined . . . . 147 The reasons for acts of reverence in acknowledgment of divine mysteries . . . . . . . . . . . . . . ib. Meaning of the names Cherubim and Seraphim, as applied to angelic beings and to the ministries of the Church . . 148 The Ter Sanctus 152 II. 3. The Consecration. This rite in the Eastern and Roman Liturgies described, and the variations pointed out . . . . . . . . • • ib. No apparent principle or reason for many of these arrange ments, nor for the variations . . . . . . • . 154 The great thanksgiving ought to be separate from the act of consecration : why . . . . . • • • • • »'*• The Lord's Prayer shortly explained, ought to be said before the consecration . . . . . . . ¦ • • ¦ • &>• Act of consecration — meaning of the word .. .. .. 156 The example of the Lord in instituting, — 157 a. The " giving thanks" mentioned by St. Luke, and the "blessing of the bread" and "giving thanks" before the consecration of the cup, CONTENTS. Page mentioned by St. Matthew and Mark, ex plained V St. Paul, 1 Cor. x. 16. The Lord gave thanks and blessed the bread, and gave thanks and blessed the cup . . 158 b. Why the Lord gave thanks a second time — this not now applicable . . . . . . 159 In " doing as He did" in the act of consecration, we should remember the difference between Him and ourselves. ib. This exemplified in the form prescribed . . . . . . 160 a. In our prayers for God's blessing and ratification ib. b. In our reciting the narrative of what Christ did . . ib. The form examined — a. Blessing invoked on the elements .. .. 161 b. Invocation of the Holy Ghost, and prayer that the elements may be made the body and .blood of Christ — the special gift bestowed in the Sacrament . . . . . . . . ib. c. The words of institution, and acts of breaking, &c. 162 The words of consecration import a real change and the true presence of Christ . . . . . . . . . . . . ib. This consistent with the non-removal of Christ's natural body from the right hand of God . . . . . . . . . . 163 The physical qualities of the bread and wine remain un changed . . . . . . . . . . . . . . ib. Substance apart from sensible qualities a metaphysical idea, no existence in nature^ This theory of transubstantiation is,— .. ' 164 a. Repugnant to reason, because contrary to the evidence of our senses, and because in order to avoid " impanation" it supposes sensible qualities without any substance . . ,. . ib. b. Unnecessary, because, as the real presence is effected without movement from heaven, it need not displace the bread and wine . . 165 The true doctrine concerning the change after consecration stated . . . . . . . . . . . . . , ib. This mystery cannot be explained . . . . . . . . 166 But is to be believed on the word of Christ . . . . . . 167 Definition of a sacrament . . . . . . . . . , ib. Sundry conclusions concerning the nature of sacraments . . 168 Doctrine concerning the sacramental presence stated . . . . 169 II. 4. The Oblation after Consecration and subsequent prayers . . 170 Believing the effect of consecration, oblation and intercession are reasonable consequences . . . . . , ft. The Lord in instituting represented His own passion, and we in celebrating do the same ib. CONTENTS. Xlll Page The death of Christ shown forth, not by communion, but by consecration and oblation .. .. .. .. ..171 The Prayer of Oblation after consecration . . . . . . ib. a. " Sacrifice," applied figuratively to verbal offerings, alms, &c. applied really when a material thing is set apart and wholly consumed in honour of God .. .. .. .. 172 Therefore the Eucharist is essentially a sacrifice . . ib. " Christian" if we admit the real presence, but only " Jewish" if we deny it . . . . . . ib. The terms "reasonable" and "unbloody" ex plained 173 b. Acceptance sought upon the heavenly altar, the merits of Christ's sacrifice pleaded, and its benefits implored . . . . . . ib. c. In behalf of the Church — and ourselves only as members . . . . . . . . . . 174 The prayers and intercessions which follow interpret our in tention in the sacrifice . . . . . . . . . . 175 They comprise commemoration : 1. Of the living; 2. Of the departed . . . . . . . . . . . . . . ib. The Commemoration of the Lining . . .. 176 1. Prayers for the Catholic Church .. .. .. .. ib. a. For Apostles and ministers immediately associated with them, and all angels not angels of churches b. For angels of particular churches . . c. For priests &c. under them d. For all bishops, priests, and deacons The true place of bishops, &c. Our obligations to them. The precise object of this prayer explained e. For the low estate of the Church The reasons for this prayer given, and the parts of it explained The prayers for penitents and those oppressed by the devil explained . . 2. Prayers for all Men a. For kings and nobles, for safety and peace, &c. Explanation of the term " Christian" as applied to kings and parents Not intended exclusively b. For the propagation of the Gospel c. For seasonable weather, and deliverance from famine and pestilence d. For the afflicted and sick ib.ib. 177 ib. ib. 178 179 181 ib. 183 184 ib. 185 ib-ib. 186 XIV CONTENTS. Page 186 ib. The sympathy between our body and spirit Two ordinances ordained for the body, namely, . . The anointing with oil by elders, and the laying on of hands by evangelists .. .. 187 e. For the dying . . . . . . . • ¦ • ib. The Commemoration of the Departed .. 188 Holy Church embraces all, dead and living . . . . . . ib. The general prayer explained .. .. .. .. ..189 The particular commemorations a. For those before Christ and St. John the Baptist ib. b. For the Blessed Virgin . . . . . . . . ib. The veneration and love due to her . . . . 190 But not worship . . . . . . . . . . ib. c. For the Apostles and others since Christ . . . . 191 The concluding prayer explained . . . . . . 192 II. 5. The Administration of the Communion .. .. .. 193 The preparation and invitatory . . . . . . . . ib. The first prayer, addressed to the Father . . . . . . ib. The address to the Son . . . . . . . . . . 1 94 a. Supplicatory — the Agnus Dei . . . . . . ib. b. The prayer of [attributed to] St. Basil . . . . ib. This repugns transubstantiation, but embodies the truth of the real presence . . . . . . ib. The address to the Holy Ghost .. .. .. ..195 The idea taken from an anthem in the Greek Liturgy . . ib. The " Holy things for holy persons," and response . . . . 196 The Benediction of peace . . . . . . . . ib. The manner of administering the communion historically traced and explained .. .. .. .. ..197 The words on giving the sacrament . . . . . . . . 198 The mysteries of the body and blood of Christ are given sacramentally to the wicked, but they partake not spi ritually . . . . . . . . . . . . . . ib. The proper reverence due to the holy gifts after consecration. But 199 The objects of sight and touch not objects of worship. Our worship is due to Christ spiritually and invisibly present ib. The communion considered, as it is the consummation of the service and sacrifice offered in the Eucharist . . . . 200 All that is consecrated ought to be consumed before it ceases to he bread or wine : why . . . . . . . . 201 The communion anthem, and conclusion of the service . . 202 ADDITIONAL NOTES. On the name " Mother of our God," applied to the Blessed Virgin 203 CONTENTS. The Blessed Virgin is the mother of a person The Son and Word of God is her Son according to the flesh . . The word " Theotokos," used by the great Fathers of the fourth century, and confirmed by the general Council of Ephesus Absurd to suppose our Lord was born of the Blessed Virgin according to His divine nature The truth as expressed by Hooker On the word "holy" in the article of the Nicene Creed con cerning the Church . . . . . . . . . 201* to The word "holy" appears in all the Greek versions of the Creed Omitted in the version of the Council of Lateran, a.d. 649, and in the councils in Spain in the same century Inserted in the version of the Council of Friuli in a.d. 791 . Inserted in all the versions contained in liturgies, both Eastern and Western, and in the Salisbury, York, Bangor, and other English Missals Omitted in all the editions of the English Common Prayer, except in the Latin Prayer-book of Queen Elizabeth Almost certain that the omission was by mistake Page 203 tb. 204 ib. 204* ib.ib. ib. ib. ib.ib. DISSERTATION UPON THE TYPES OF THE LAW. The legal rites prefigurative not of the form and order of the Eucharist, but of the subordinate offices connected there with 205 Hence the utility of a general view of the Tabernacle and its ordinances relating to acts of worship ib. The division of the subject 206 The Tabernacle, not the Temple, the type of the present con dition of the Church ib. I. The Construction of the Tabernacle ib. The dimensions of the Tabernacle and court 207 The construction ot the court, altar, and laver . . . . . . ib. The construction of the Tabernacle 209 The altar of incense, candlestick, and table, and the ark . . 210 "Observations on the measurements and materials employed .. 211 II. The Sacrifices ... . . 212 1. The several kinds of animal sacrifices described .. .. ib. a. The whole burnt-offering ib. b. The greater sin-offering 213 «. As usually offered ib. p. As offered on the day of atonement . . ib. c. The lesser sin-offering, and trespass- offering . . 214 d. The peace-offering ib. e. The Passover lamb 215 CONTENTS. Page 215 216 ib. The distinctions between the above pointed out 2. The meat-.offering— of what composed The several kinds described When offered with animal sacrifices, the quantities and pro portions of ingredients prescribed 3. The drink-offering, with every burnt-offering ; the quan tity fixed III. The Public Occasions of Sacrifice The several occasions enumerated Reasons for examining more closely the daily rites, and those for the Day of Atonement . . . . 1 . The daily morning and evening services described . . a. The burnt - offering, meat-offering, and drink offering, and High-priest's meat-offering . b. The burning of incense — its composition . . c. The trimming and lighting of the lamps — how conducted Whether the rites of the court and of the Holy Place were conducted consecutively or at once The additional rites on the Sabbath described . a. The additional burnt-offerings b. The Shewbread 2. The rites of the Day of Atonement described All the sacrifices offered by the high-priest The manner of his fulfilling the rites The impressions probably made on the children of Israel considered a. On those entering the court . . b. On the priests entering the Tabernacle c. By the veil concealing the Most Holy d. By the animal and other sacrifices, and the services of the Holy Place ; and these compared . e. By the rites of the Day of Atonement IV. The Spiritual Mysteries to which the Legal Types referred And 1. Of those derived from the Tabernacle and its parts 239 This knowledge not derived through man's wisdom, but by revelation ib. Our duty not to invent, but to arrange and systematize . . ib. I. The materials composing the Tabernacle &c. are symbolic of spiritual qualities u. The metals, of what symbolic b. The stuffs, of four colours c. The hair and skins of animals d. The Shittim wood As the materials were applicable in many different ways, so the qualities are symbolized abstractedly ib. 217 218 ib. 219 220 ib. ib. 222 ib. 223224 ib.ib. 225 227 ib. 231 ib. 232237 ib. 240 ib. 241 ib. CONTENTS. xvii n. The three divisions of the Tabernacle and court are symbolical, 242 a. Of the Trinity ib. b. Of the threefold nature of man, animal or sen sitive, intellectual, and spiritual . . . . 243 Which will also elucidate its application to the principal rites of the Church, although in every rite the whole nature of man is engaged 244 e. Of the successive Dispensations — Jewish, Christian, and the future heavenly 245 And, remark, that the Church has eschewed the symbolical rites of the Court, but almost universally adopted those of the Holy Place ib. d. (Prophetically) of the future age 246 These divisions taken separately, — 1. The Court $, a. The Brazen Altar and its sacrifices applied, and liturgically to acts of confession and dedi cation. The type of ministry, whether by deacons or priests 247 b. The Brazen Laver 248 2. The Holy Place, the type of liturgical acts, proper to those absolved and accepted, the incorporate members of Christ ib. a. The Golden Altar, the type of priesthood in unity 249 The Incense, the type of intercession . . . . ib. b. The Golden Candlestick — priesthood in diversity ib. c. The Table of Shewbread, liturgically typical of oblation, by way of memorial, and therefore of the Eucharist 250 3. The Most Holy Place 251 a. The Mercy-seat ib. b. The Two Cherubim ib. c. The Ark, with the two tables, the pot of manna, and Aaron's rod ib. d. The Golden Censer the only liturgical type in the Most Holy Place, typical of intercession offered in the Eucharist 253 The above considerations lead to the notice of a threefold division, — 254 1. In the rites of the Church ib. 2. In the orders in the sacred ministry 255 The symbolical meaning of the number four explained gene rally, and also 256 a. In the pillars of the Most Holy Place, and the colours of the veil thereon ib. XV111 CONTENTS. Page b. In the horns of the Golden Altar, and in the incense offered thereon 258 c. In the bowls of the centre shaft of the candlestick 259 d. In the rings &c. and vessels of the table . . . . 260 e. In the horns of the Brazen Altar . . . . ib. The symbolic meaning of the five pillars of the Holy Place, and of the sixty ; and of these the four of entrance, be longing to the court : and of the veils hung on these five and four pillars respectively ib. The Brazen Laver how applicable to baptism — circumcision the true type. As the bloody rites of the court are re ferable to circumcision, so the corresponding Christian offices to baptism 261 The application of the fourfold ministry (symbolized indifferent ways by the number four) to the nature of man . . 262 Note upon the spiritual and mental (or psychical) constitution of man — will, imagination, understanding, and affections. . 263 IV. 2. The spiritual Interpretation of the animal sacrifices as Types 267 Types primarily of the vicarious sacrifice of Christ as the basis of all rites of worship . . . . . . . . . . ib. The liturgical act typified in the offering and slaying of the victim . . . . . . . . . . . . . . ib. The typical meaning of the bullock, the goat, the ram, the he-lamb . . . . 268 Also of females 269 And of turtles and pigeons . . . . . . . . . . ib. As to the several modes of sacrifice — the typical meaning . . ib. a. Of the whole burnt-offering, and herein, . . . . ib. Of the presentation . . . . . . . . ib. Of the bleeding to death . . . . . . ib. Of the receiving and sprinkling of the blood . . 270 Of the division into parts . . . . . . ib. Of the depositing on the altar and consumption hyfire 271 J. Of the greater sin-offerings .. .. .. ib. Of the carrying of the blood of the bullock into the Holy Place . . . . . . . . ib. Of the pouring out the remainder on the base of the Altar 272 Hence we learn the gravity of ecclesiastical offences . . . . . . . . . , 273 Also shown in the consumption by fire without the camp . . . . . . . . _ _ $_ c. Of the lesser sin-offering . . . . . . . . ib. Of part of the blood put on the horns of the Brazen Altar . . . . . . . . ib. CONTENTS. xix Of the fat &c. burned on the altar . . . . 274 Of the rump of the lamb also burned .. ib. In the trespass-offering the blood not put upon the horns, but sprinkled as was the burnt-offer ing : the reason . . . . . . . . ib. Of the parts not consumed belonging to the priest 275 These lesser sin and trespass-offerings prefigure the rite of confession and absolution . . . . ib. d. Of the peace-offering . . . . . . . . ib. Slain before the doors, the reason . . . . ib. The victim, either of the herd, flock, or goats, and either male or female : why . . . . 276 Of the waving of the breast . . . . . . ib. Of the removing of the shoulder for the priest . . ib. Of the consumption of the remainder by the offerer . . . . . . . . . . ib. The peace-offering sets forth an ordinance for pre sentation and dedication before the Lord for His service . . . . . . . . . . 277 e. Of the Paschal lamb in reference to the peculiar mode of offering and consumption . . t . . 278 a. Offered in the court by one man on behalf of a household, and slain by the offerer . . ib. 0. The blood (originally) sprinkled on the door of the dwelling . . . . . . . . ib. y. Consumed by the company for whom offered ib. Hence we learn the fearful nature of schism . . 279 IV. 3. The Interpretation of the Meat-offering and Drink-offering ib. The general meaning of these offerings, and why they accom panied every burnt and peace-offering . . . . . . 280 Voluntary and private offerings typify Christian rites ap plicable to individuals — The sacrifices offered in the public assemblies typify public rites of Christian worship . . ib. 1. Explanation of the meat-offering — corn, wheat, barley .. 281 a. Of the meat-offering of fine flour — the oil, the frankincense, the handful taken by the priest ib. b. Of the meat-offering baked in the oven . . . . 282 Of the distinction between voluntary offerings (either cakes or wafers) and of appointed offerings (the loaf, the cake, the wafer) . . ib. c. Of the meat-offering baked on a slice . . . . 283 d. Of the meat-offering fried in a pan . . . . ib. Why no leaven in these sacrifices . . . . 284 Reference of the above four kinds of meat-offerings to the four ministries . . . . . . ib. e. Of the meat-offering of first-fruits . . . . 285 XX CONTENTS. Page 2. Explanation of the drink-offering, and of the manner of offering both meat and drink-offerings . . . . . • 285 As to the quantities and proportions in these offerings 286 V. 4. The Interpretation of the Mosaical Rites of Worship gene rally considered . . . . . . . . • • • • *• 1. The ordinary daily, weekly, and monthly rites . . . . ib. a. Daily offices belong equally to Christian Church and to Israel — The antitype to daily worship is daily worship . . . . . . . . 287 b. One seventh portion of time sanctified in the Church as by the Law — The Lord's day the antitype to the Sabbath . . . . ib. c. The monthly rites — Lunar reckoning not binding on Christians . . . . . . . ¦ 288 The type of some periodical observance . . . . ib. 2. The special feasts, not applicable directly and literally to the Church ib. But by way of type, and prophetically . . . . . . 289 a. The Passover a type of the Crucifixion and Resur rection of Christ, and so of Good Friday and Easter . . . . . . . . . . ib. The first-fruit sheaf of barley 290 b. Pentecost, typical of the descent of the Holy Ghost ib. Note, on the exact day of the Lord's last Passover and of the following Pentecost . . . . ib. c. The Feast of Tabernacles typical of the advent of Messiah and Christmas day . . . . ib. Hence probably the supposition that the Lord was born on the Feast of Tabernacles . . . . 291 Analogy between the Feast of Trumpets and the season of Advent . . . . . . . . ib. The three greater feasts are prophetical types of events yet future — This shown from Scripture, from the Prophets, and the Apocalypse . . . . . . . . . . ib. These feasts prophetical rather than liturgical types — Applica ble to Christian festivals only as typical of events suitable for commemoration in the Church . . . . . . ib. A short notice and explanation of the characteristic offerings of eaph feast . . . . . . . . . . . . . . 295 a. Of the Passover, and its general application . . ib. Its liturgical application . . . . . . . . 296 Feast of first-fruits of barley . . . . . . ib. b. Of Pentecost, and herein, . . . . . . , . ib. Of the seal of the Spirit — the first-fruits (Rev. vii, and xiv.) 297 c. Of the Feast of Trumpets . . . . . . . . 298 CONTENTS. xxi d. Of the day of Atonement, as indicative of Page some future day of repentance and of the special sacrifices of sin-offering as applicable to the sins for which it will be appointed and to those committing them . . . . . . 301 The bullock, priesthood and apostleship . . 302 The goat, the people and prophetic gifts and ministry ;j. The other goat — sins unexpiated, and apostasy . . ib. e. Of the Feast of Tabernacles 303 The meaning of the vast number of burnt-offerings 304 Note, upon the feasts to be observed in the future temple in Jerusalem (Ezek. xl. to xlviii.) . . 305 The ceremony of drawing of water, referred to in John, vii. 37-39 306 /. Of the blowing of the Trumpet of Jubilee . . 308 IV. 5. A more particular Interpretation of certain of the Rites of Worship ; and, first, of the Morning and Evening Rites . . 309 The morning and evening rites set forth two great divisions of liturgical worship . . . . . . . . . , . , ib. 1. In the Court — the burnt-offering, meat-offering, and drink- offering — their general signification liturgically . . ib. And prophetically . . . . . . . . . . . . 310 2. In the Holy Place — the offering of incense, and the lamps ib. The liturgical acts of the Church corresponding to these two divisions explained .. .. .. .. ..311 The High-priest's meat-offering .. .. .. ..314 IV. 6. The Interpretation of the additional Rites appointed for the Sabbath . . . . . . . . . . . . . . ib. The symbolic meaning of the two additional lambs . . . . 315 The shewbread . . . . . . . . . . . . . . ib. The twenty-four measures and twelve loaves, two in each . . ib. God's twofold purpose in Israel and the Gentiles . . . . ib. Note, on the symbolical meaning of the numbers 12 and 70 . . ib. The apostleship to the circumcision, and the apostleship to the uncircumcision . . . . . . . . . . . . 317 Note, as to the identity of the one Gospel under the two aspects, to the circumcision and the uncircumcision . . ib. St. Paul declares himself prematurely born .. .. .. 319 The three visions in the Apocalypse . . . . . . . . 320 1. Of the twenty-four elders; 2. Of the 144,000 sealed ; 3. Of > the twelve gates and twelve foundations of the New Jerusalem . . . . . . . . . . . . ib. Conclusion as to God's purpose in sending forth a twelvefold apostleship to the Gentiles . . . . , , . . 322 XXII CONTENTS. Page The liturgical signification of the shewbread, as applied to the Eucharist . . . . . . . . . . . . . . 323 a. Its continual proposition . . . . . . . . ib. b. Its renewal on the Sabbath . . . . . • ib. c. The burning of the frankincense on the Brazen Altar 324 TV. 7. The Interpretation of the Rites of the Day of Atonement . . 325 Reference to the previous account of these rites, showing three parts — 1. The burning incense in the Most Holy Place; 2. The purification with blood ; 3. The expiation of priests and people . . . . . . . . . . . . . . ib. They are prefigurative types (Heb. ix.) of the work of Christ (of which the things fulfilled in the Church are the deve lopment) — This exemplified .. .. .. .. ib. a. In the High-priest offering the morning sacrifice in his garments of glory, and slaying the sin- offering in the holy garments . . . . 326 b. In his entering with the blood and incense into the Most Holy Place ib. c. In his offering the evening sacrifice &c. after resuming his glorious garments . . . . 327 Aaron's annual work of expiation, the renewal of the covenant inaugurated by Moses . . . . . . . . . . ib. This applied to Christ constituting the Church and its rites to be the antitype of the Tabernacle &c. . . . . . . ib. The several parts of the Tabernacle and of the things typified recapitulated . . . . . . . . . . . . 328 This interpretation a confirmation of the permanence of the ordinances of the Church as the complete antitype of the legal rites . . . . . . . . . . . . . . 330 The types of Moses (Ex. xxiv.) and of the High-priest on the the day of Atonement interpreted (Heb. ix.) . . . . 331 Our Lord — 1. inaugurated His covenant ; 2. provided for preservation in grace ; 3. laid the foundation for the re newal of the covenant if violated ib. This last a warning to the Church at first, and now a ground of hope . . . . ib. Hence two applications, historical and liturgical . . . . 332 1st. To the work of reconciliation by the Lord at His Ascension ; and to the Eucharist, especially on the Lord's day, as the basis of Christian worship ib. 2d. To a future renewal of God's broken covenant with the baptized, and the liturgical acts by which it will be sealed 333 1. In the Eucharist on the Lord's day, observe, .. .. 334 CONTENTS. XXUI Page a. That it is the great memorial of propitiation and occasion of intercession . . . , . . 334 b. That the essential parts are conducted by one only ib. v. That the intercessions connected with the oblation are the root of the intercession and prayers in the daily offices ib. d. That all the daily offices of obligation are sanctified and derived from this 335 This liturgical application to the Eucharist is of the same nature as the historical application to the past work of Christ 336 The two compared — neither of them the complete antitype to the day of Atonement ib. 2. As to the complete antitype to the rites of the day of Atone ment • • • ¦ ib. Good Friday is not such ib. ' Nor does the type prefigure an annual day of humiliation : why ' . . 337 The types are premonitory of apostasy from grace, because typical of a day of repentance and of offices of absolution and restoration 338 The types explained in reference to these offices . . . . ib. Probable mode of their fulfilment ib. The acts of absolution and reconciliation will refer . . . . 339 a. To the renewal of the full communion of the Holy Ghost, including the restitution of Catholic ordinances &>• b. To the restoration of the office of Angel and the fourfold ministry in the priesthood, and other ordinances of particular churches . . ib. c. To the expiation, sanctification, and re-establishing in grace, of all *'*• Proved from the typical meaning, ib- a. Of the Most Holy Place 340 The Tables, the Manna, and the Almond Rod . . 341 The first sprinkling on the Ark relates to spiritual wickedness 342 The second sprinkling on the Veil inwards, to ministerial acts in the universal Church . . ib. b. Of the Holy Place, having reference to sins in respect of Angel and priesthood . . . . 343 Lowering of the office of Angel 344 Loss of the Angel's intercession ib- Erroneous views of priesthood 34S Failure of the fourfold ministry in particular churches '"• XXIV CONTENTS. Page c. Of the Brazen Altar, having reference to sins of unrighteousness and unholiness . . . • 345 This day shall not be a day of absolution only but of restoration 346 Two other points noticed . . . . &>• 1. The blood of the bullock first sprinkled, then that of the goat — The work of atonement will begin with the priests, as did the apostasy . . ib. 2. The blood first sprinkled in the Most Holy, then in the Holy Place, and last on the Brazen ' Altar — the spirit and understanding, and then the outward acts . , . . . . 347 The same analogy in all God's dealings . . . . ib. The sending forth of the live goat into the wilderness . . 348 The goat remains laden with the sins of the people . . . . ib. The sin of -all, even of those who finally depart from grace, are confessed by the penitent faithful 349 This last rite typifies no absolution but judgment . . . . ib. Concluding remarks on the true relation between the legal and Christian rites . . . . 350 Christian rites neither on the model, nor the continuation, of the legal ib. The legal rites prefigurative of the mysteries celebrated and ministered in the Church — redemption — the gift of the Holy Ghost — the high-priestly office of the Lord .. 351 They reflect light, but contain no rules ib. They are patterns of the eternal purpose, order, and law, which the rites of the Church carry out ib. The analogy between the two deduced from the contrast between their respective objects and effects ib. The essential character of legal worship consisted in the use of material things 353 That of Gospel ordinances in reasonable word as well, and both as media for the ministry of the Spirit ib. Israel, an elect nation with an external law ib. The Church, a spiritual body, consisting of individuals united to Christ, and in whom Christ acts by the indwelling Spirit ib. Results, 1. The use of animal sacrifices &c. inconsistent .. ib. 2. Material things, still used, are subordinate to the spiritual things symbolized, which are the real instruments 354 Exemplified in the Eucharist and Baptism . . ib. 3. All our worship is reasonable — the true antitypes of material things under the Law are not material things, even when employed, but the spiritual things they symbolize . . 355 CONTENTS. XXV «, • • • Page 4. Christian rites cannot be ascertained by endeavours to interpret the law, but are revealed through His ordinances, apostles and prophets . . 355 No others (however good and profitable) are in- contestably Divine 356 The Tabernacle and its rites truly interpreted bear testimony, at every step, to the Gospel, and God's eternal purpose in the Church ib. Additional note, on the Hebrew word "Azazel," translated " Scape-goat," in Lev. xvi. 8 359 THE OFFICE OF MORNING AND EVENING PRAYER. Reference to former remarks as to the ecclesiastical period of the week, and to the relation of the sacrifices of the Law to Christian offices of worship, and of the other offices to the Eucharist as their root 365 The daily offices of obligation connected with the Eucharist on the Lord's day consist of, . . . . -367 The morning and evening prayer, and additional offices on the Lord's day ib. The hours for daily prayer are the first and last hours of the ecclesiastical day ib. The exact order of the office in its two divisions described . . ib. The former part commemorates the work of Christ as the sacri fice for sin 368 The latter as our Mediator and High -priest ib. The additional offices on the Lord's day consist of the former division, but not followed by intercession, &c ib. The Liturgy of the Church comprises the Eucharist and the offices for prayer, morning and evening, and those addi tional offices on the Lord's day These are positive ordinances, and of obligation The other hours of prayer probably derived from the Jews How far obligatory in certain parts of the Church To what extent now introduced, and why Not properly services of obligation The Office of Morning and Evening Prayer totally different from the services of Common Prayer — the latter framed without fixed principle 370 This is framed on strict method : why ib. Division of the present subject ib- 369 ib.ib.ib. ib.ib. XXVI CONTENTS. PART I. — On the Existence and Place of other Rites besides the Holy Eucharist as Ordinances of Grace and neces sary Parts of the perpetual Worship of God. Page Erroneous to look on public ordinances as having all the same objects, or only differing in intensity 372 While thus looked on, distinctions in rites appear unimportant and superstitious ib. The marvellous simplicity in the forms ordained by God — this consistent with distinction &c. 373 Christ's work for us multiform— the rites to commemorate and apply the work must be so likewise . . . . . . ib. Illustrated from the legal ordinances 374 God constituted the heavenly things in Christ, gave the legal types thereof, and now the sacraments and mysteries of the same 375 All the rites necessary for perfecting the Church . . . . ib. If many forms were deemed necessary to Israel, much more to us 376 If the Law had the shadow, we must have the image (Heb. x. 1) ib. The appointed rites are therefore manifold, and each distin guished from the others in form and object, e.g. the Eucharist and other rites 377 Of the latter, each refers to some one truth or benefit, and must contain the corresponding form ib. The Eucharist in its valid consecration comprehends all, but needs none of the forms, containing them by implication 378 Hence the necessity of those other offices in order to the spe cific commemoration or ministration of details . . . . 379 PART II. — On the Offices op Morning and Evening Prayer as essential parts of the llturgy of the church ; and the Connexion between these Offices and the Sacrament of the Eucharist . . . . 380 As in the Eucharist, so in the Offices of Daily Prayer, two divisions $_ Christ hath offered the sacrifice for sin, and through it hath entered into God's presence as high-priest, after the order of Melchizedek, i.e. high-priest for ever 381 The above examined more closely ,-j. 1. Christ our atonement; His presence in heaven no repe tition, but a continual memorial, of His sacrifice . . ib. 2. As High-priest, His intercession continual ib. So the memorial and the intercession in the Eucharist . . 382 • And in the Morning and Evening Office, in the first part, the sacrifice is pleaded ; in the second, intercession is offered 383 CONTENTS. XXvii One distinction between the Eucharist and the Office of Prayer. *** The former celebrated by one ; the latter, though ulti mately by one, yet antecedently by four 383 Christ, having suffered and ascended, sent down the Holy Ghost 384 Of this gift, the Apostle speaks in Eph. iv. 5-16 .. .. ib. The mode in which the Holy Ghost operates and leads to Christ is through the four ministries 385 In the Eucharist, the work of Christ in His own person repre sented : in the Office of Prayer, not only His work, but the work of the Holy Ghost proceeding from Him . . ib. From the above the following results, showing the relation and link between the two offices, ' . . 387 1. The commemoration of the work of Christ in the Eucharist is carried out and continued in the daily intercession, offered by the Angel alone. This intercession iden tical with that offered hy him on the Lord's day at the altar ib. The ministry of the four priests conducts to this . . . . ib. 2. The Office of Prayer belongs to the particular Church, and can only be conducted by the Angel and four priests under him. The Eucharist is an ordinance of the Uni versal Church, and stands in the same relation to the other ordinances, as the universal to all particular churches, &c. 388 3. The unity of the particular church and its offices ensured by the office of Angel. He should, therefore, celebrate the Eucharist on the Lord's day ib. The intercession in the Eucharist offered at the altar. The Angel's intercession in the Office of Prayer, without the Sanctuary : why 389 4. The connecting rite is intercession by the Angel, whether in one or the other office ib. The distinctions are, the introduction of the four priests into the Office of Prayer, and that their ministry is symbolical not of the high-priestly office, but of the work of the Holy Ghost ib. Thus the scheme of salvation is portrayed in the complete Liturgy : how 390 Note, explaining why any priest may celebrate the Eucharist, but the Angel alone offer the intercession in Daily Prayer . . . • ib. These conclusions confirmed hy the legal types . . • • 391 The same incense offered in the Most Holy and the Holy Place, but accompanied with different sacrifices . . . . im proved also by reference to other types as before interpreted ib. XXVIU CONTENTS. Page Thus the legal and the Christian rites testify to the atonement ; the former as types, the latter as symbols and efficient means of grace 393 Also to the work of the Holy Ghost, conforming and uniting us to Christ 394 PART III. — On the Reservation of the Sacrament of the Body and Blood of Christ, particularly in Reference to the Offices of Daily Prayer. As the Golden Altar and Candlestick are types of liturgical rites, so also the Table of Shewbread 395 The interpretation before given referred to . . . . . . ib. The type instructs us, — 1. That the Eucharist is to be used for purposes of worship ; 2. That it should be present at 396 certain services, — for instance, the latter part of Daily Prayer; 3. That the Sacrament thus proposed daily should be consecrated on the Lord's day . . . . 397 These conclusions are now to be examined on other grounds . . ib. The use of the Sacrament in worship reviewed in the history of the Church ib. 1. As to the reservation for communion 398 a. Evidence of Justin Martyr and others, from the second to the fifth centuries ib. Reserved under both kinds ib. b. Proved also hy the mention of the vessel for reserving it . . .'. . . . . . . 399 2. As to the employment of it in liturgical rites . . . . 400 u. During Lent by the Eastern Church. The mass of presanctified gifts described ib. b. By the Roman Church on Holy Thursday in Passion week. This rite described . . 401 c. By the Roman Church, for the purpose of wor shipping the Sacrament. The rite described 403 Introduced in support of transubstantiation. Delu sion and idolatry 404 Not justified by the Liturgy of presanctified gifts, nor by the ancient practice of Benediction . . 405 Enquiry whether the reservation of the Sacrament for any purpose, and for the special purpose of memorial, is legitimate z-j_ The difficulties of Protestants do not apply to reservation as now proposed, yet useful to consider the grounds for existing practices, namely, 40g I. Reservation for the Sick. Grounds, That the sick ought to he communicated . . . . 407 That the Eucharist is essentially a sacrifice . . . . ib. CONTENTS. XXIX That a real change is effected by consecration . . . . ... 408 That every baptized man is member of some particular church, and ought to receive pastorship and communion from its altar ; and that the Eucharist, consecrated by the Angel, is a true memorial of all its members ib. Conclusion. That the Sacrament ought not to be consecrated, except from absolute necessity, in a private chamber . . 409 For — 1. The sacrifice should be offered on the altar, i.e. in the midst of the congregation ib. 2. The sacrament does not cease with the termination of the particular service ib. 3. The sick are of the one household or congregation . . 410 The Sacrament, if reserved at all, ought to be deposited in the most sacred place 411 II. Reservation for the Liturgy or Mass of presanctified Gifts . . ib. If reserved for communion in the Church, it ought to be pro posed on the altar, as a memorial sanctifying our approach to God in worship 412 IH. Whether the presence of the Sacrament consecrates the Church ib. This of itself is not a sufficient reason for reservation, but if reserved it gives additional meaning to the rite of con secrating churches 413 This brings us to reservation for the purpose of proposition at the time of intercession, morning and evening .. .. 414 No trace of this since the apostolic age to be expected : why . . ib. Former conclusions recapitulated as to office of Angel and the four ministries — as to the week — as to the Eucharist as the basis of all rites — and as to the Ministry of Intercession as the link between it and the Offices of Daily Prayer . . 415 The proposition of the Sacrament a necessary accompaniment to intercession in each of these offices — proved from the nature of Intercession ; for, negatively .. ¦¦ 417 a. It is not the ministry of a priest at hours of prayer b. Nor that of one of the four priests in the Office of Daily Prayer 418 c. Nor that, yet more holy of the priest celebrating the Eucharist »'*¦ But its dignity is derived from the peculiarly sacred relation of the Angel to his Church 4^9 This relation described • '"¦ The testimony of St. Ignatius, the disciple of St. John, to this truth ih- Of this Office of Angel, intercession the distinguishing character 420 ib. ib. ib. 421 ib. ib. XXX CONTENTS. Page Christ fulfils it in each church on earth through the Angel, and in heaven in His own person 420 Christ entered upon His continuous intercession in heaven through the veil of His flesh, and with His own blood These figures of the Apostle not unmeaning He hath given in His Church symbols of these mysteries The presumption of offering intercession in their absence This rite agreeable to the institution by Christ And follows, from the connexion of the offices, as one complete Liturgy, based on the consecration on the Lord's day . . 422 The sacrament then consecrated should remain through the week reserved in the sanctuary, and proposed at the time of intercession, the support liturgically of all the rites . . 423 This order presents another series of antitypes to the Law . . ib. The Pot of Manna, as deduced from its history, and the Table of Shewbread ib. The reasons thus rendered more evident why the daily intercession is offered not at the altar, but without the sanctuary . . 425 This explained ib. It manifests that in fulfilling this high office the Angel does not forget his subjection to the Lord in His Apostles . . 426 The presence of the Sacrament necessary to the perfect worship of God ib. All outward rites symbolical, as are all external phenomena. Man in his form, and in society ib. Not otherwise in the Church. The only object of inquiry is, what are the symbols God enjoins 427 The Eucharist a symbolic rite ; the holy gifts are symbols, and the oblation implies intercession ib. In the Eucharist it is essential that the prayers and inter cessions be made in the presence of the holy gifts . . 428 Therefore the Intercession, morning and evening, being iden tical, should also be made in the presence &c ib. And the Sacrament thus proposed in each week, should be that consecrated on the preceding Lord's day . . . . 429 As to the place where reserved — the sanctuary : why . . ib. PART IV. — Concluding Remarks upon the Office of Morning and Evening Prayer as antitypical to the Daily Rites under the Law: and therein as to the General Form and Order of the Office, as prefigured in the Tabernacle and its Services. The Liturgy (properly so called) consists of the Eucharist and Offices connected with it ; but all worship is not limited to these particular forms . . . . . . _ _ 431 But these alone are ordained ani prefigured in the legal rites . . ib. CONTENTS. xxxi The legal rites enumerated and compared with the Christian **** offices 432 1. One altar and one high-priest— one central altar to each Church, and one angel with the priests under him . . ib. 2. The day of Atonement, in which the high-priest sanctified all the rites of the year — one Eucharist celebrated by the angel, sanctifying all the rites of the week 433 3. The renewal of the shewbread every Sabbath — the consecra tion of the Eucharist for reservation and proposition every Lord's day . . . . . . . . . . . . . . 434 4. The daily rites in the Court and Holy Place — the daily morning and evening prayer 435 a. The burnt-offering slain, the blood sprinkled, the parts placed on the altar and consumed — the exhortation and confession, the abso lution, the dedication 436 b. The meat-offering and drink-offering — the reading of Scripture and anthem 437 c. The burningof incense composed of four ingredients, the candlestick and benediction — the sup- 438 plications &c. presented as one act in the angel's intercession, the ministry of word and benediction 439 5. The two additional burnt- offerings &c. on the Sabbath — the two additional services on the Lord's day, consisting of the first part of the morning prayer . . . . ib. PART V. — The Office of Daily Prayer in its several Parts and Details. Division of the subject 441 Subdivision 1. The preliminary office of confession and dedica tion ib. Sect. I. From the Invocation to the close of the Exhortation ib. The Introit, or invitatory — its appropriateness ib. The invocation — why introduced here as well as in the Eu charist 442 The exhortation by the Evangelist ib. Rather an exposition of sin, not addressed to the impenitent, but to the faithful > . ib. Unbelievers not fit attendants at this office 443 Nor unbaptized believers i°- Nor unabsolved sinners «&¦ Not the occasion for individual self-examination, but a Church act 444 The form of exhortation in the morning explained . . . . 445 Also that in the evening H>- XXXII CONTENTS. Page V. i. 2. The Confession and Absolution 446 The aim is to produce conformity to the death of Christ, in order to rise in the likeness of His resurrection . . ¦ • ib. The immediate object of confession, general 447 The general sin made up of the sins of individuals . . . . ib. Two extremes — exclusion of all reference to the individual, and exclusive reference to him ib. Personal religion the foundation of right participation in public services ib. The grace of confession derived to us from Christ . . . . ib. The general confession a vehicle for individual contrition . . 448 Yet the attention fixed only on personal sins is opposed to the intent of Common Prayer ib. And leads to distraction ib. Forms of words in public worship should be general . . . . 449 Although the order is prescribed by God, yet not the words : their office . . . . ib. In the use of the general form, God is privy to the individual burdens of those who forget themselves in the common weal 450 Hence the propriety, where applicable, of old and familiar forms of prayer . . . . . . . . . . . . . . ib. The confession (morning) is from the English Common Prayer, with the introduction of sentences relating to the sins of the baptized ib. The opening sentences commented on 451 These apply to man natural as well as regenerate . . . . ib. But there are sins of Christians of which heathen are in capable, connected with the unity of the Church, &c. . . 452 These sins have been committed — instanced in the history and present state of the Church . . . . . . . . . . 453 God's judgments for these demand confession 454 The recognition of this a pledge of deliverance from them . . ib. The remaining sentences of the confession examined . . . . ib. The form of confession (evening) explained ib. The proper disposition for confession and subsequently waiting for- absolution described 455 Absolution defined 457 I. Abstractly and as applied to individuals. It conveys, — 1 . Forgiveness or remission of penalty ib. 2. Cleansing ib. 3. Propitiation and grace, or reconciliation 458 4. The renewing of the Holy Ghost ib. It is, therefore, 1. Remission of judgment ; 2. Removal of the effects of sin ; ib. Its effects further described $. H. When pronounced in the Public Offices of the Church . . ib. contents. xxxiii 1. Towards the whole body of the baptized. As in the ig° confession, so in the absolution, the whole Church is included 459 Exemplified by what has been already said of the universal character of the Eucharist ib, 2. Towards the particular Church 460 An ordinance purging the whole body regarded as one under the Angel ib. Hence the effect of the daily confession and absolution in advancing the particular Church in its place in the body ib. 3. Towards individuals present 461 A means of grace, available to the remission and purgation of the sins included in the confession ib. Not the proper ordinance to wilful sinners fallen from grace, but in respect of daily ignorances and inadvertencies, and for carrying on the work of progressive sanctification . . ib. Forms of absolution, ordinarily three — declaratory, precatory or invocatory, and absolute 462 The declaratory, not suitable to the assemblies of the faithful 463 The invocatory, best adapted, and why ib. The absolute, best reserved for special cases . . . . . . ib. The form in this office described 464 The response of the people expressive of devout assurance . . ib. The " Peace " by the Angel ib. V. i. 3. The Prayer of Dedication. In this dedication three particulars ib. 1. Devoting of self, as no longer living in the flesh . . . . 465 2. Renewal of baptismal vows ib. 3. An act of praise, worship, and adoration ib. Descriptive of the spiritual process in the faithful . . . . ib. This operation of the Holy Ghost shadowed in the burning of the sacrifice, and now represented and wrought in this rite 466 The form of prayer described ib. V. i. 4. The reading of Holy Scripture and the Creed . . . . 467 These are two parts, forming one act of worship, in which the reasonable soul is dedicated to God ib. The soul conversant about truth as capable of being expressed in word '"• Man also possessed of spiritual capacities for embracing truths beyond adequate ideas or words 468 This exemplified in our ideas of infinity &c ib. Though distinct, yet an intimate connexion between the soul and spirit— both are engaged in God's revelation to man 469 Revelation, in certain cases, communicated immediately to man ib. But ordinarily, " word " is the medium of conveying to the spirit truths beyond reason *• xxxiv CONTENTS. Page It is employed by the Holy Ghost as an instrument . . . • 469 In addressing truth to the spirit God hath two witnesses — 1. The Holy Ghost ; 2. The regenerate man . . . . 470 Of the first, Scripture is the standing pillar, and it comprises prophetic utterance **• The second comprises preaching &c, and the Creeds are the types ib. Hence the reading of Scripture and the Creed are the appro priate liturgical acts for dedication of the reasonable soul 471 The posture of mind at the reading of Scripture .. .. ib. The principle for selecting proper passages stated . . . . ib. The order for reading Scripture during the year . . . . 472 After the reading the duty of the Elder to declare prominent subjects of faith and recite the Creed 474 The objects in reciting the Creed here the same as in the Eucharist (pp. 79, and 123-5) ib. Here even more peculiarly an act of worship : why . . . . 475 The Creed selected, the Apostles' Creed — the history of this Creed . . . . ib. Like the Nicene Creed, founded on the original confession of faith in the Blessed Trinity 477 In both Creeds the additional expository articles are directed against heresies — those in the Apostles' Creed against heresies of an earlier date than in the Nicene . . . . ib. Therefore probably an older form 478 The article of the Descent into Hell noticed . . . . . . 479 V. i. 5. The Anthem after the Creed. This anthem, the pouring forth of joy in singing with the spirit and with the understanding 480 Under the leading of the prophetic ministry . . . . . . ib. At its close is the time for songs in the Spirit 48 1 1. The anthems selected vary with the year ib. 2. Remarks on the psalmody of religious assemblies : the object being not the admission of all to sing, but the ad vancement of God's worship ib. S. As to the character of the music : simple, grave, and elevated 482 4. Requiring exertion on the part of the congregation . . 483 5. As to spiritual gifts of song — what they are, and by whom to be exercised 484 The Holy Ghost uses men according to their character and endowments without overbearing the will : not ordinarily otherwise jj_ Exemplified by the higher instance of the inspired writers . . 485 Hence two consequences, — a. What is offensive to the natural ear not honouring to God in public worship, nor edifying to the Church 4Sg CONTENTS. XXXV b. Duty of those endowed with gifts of song to im- PaS8 prove their natural talent (as distinct from spiritual power) 48g The anthem concludes the preliminary office— the distribution of the office between the four ministers and the priesthood examined, and the reasons given 487 The effects and objects of each ministry 488 They fulfil them by a kind of necessity of nature, being the spiritual organs of the Church for the respective acts . . 489 PART V. Subdiv. II. — The Office of Prayer and Intercession, with the Ministry of the Word. Sec. I. The Introit into the Holy Place, wherein also is ex amined the general nature of the Office of Prayer and Intercession . . . . 490 This is the proper office and true vocation of the Church as the body of Christ jb. Into the Holy Place of old only the priests entered ; now all the faithful, although the actual performance of sacred ministries is by Christ through His priests — they perform them as organs of the body ib. Therefore in the introit of the four priests the whole congre gation enter — they should be penetrated with godly fear, and enter with a psalm 491 For this purpose the psalms divided, so as to serve for eight weeks * . . ib. They should be sung by all, so far as able 492 The proposition of the Sacrament described ib. The symbolical action in this part of the office explained . . ib. The antitypes to the legal symbols of the Holy Place — The ib. Angel at the place of intercession with the four priests — the holy Sacrament proposed — and the Elders in their place of ministry . . . . . . . . . . . . 493 But these do not testify, as did the legal rites, only to things unseen and absent. The rites now commencing are spiritual and heavenly . . . . . . . . . . 494 Hence an important question, whether, as in the Eucharist, so in intercession and ministry, there should be the outward signs or symbols, viz. incense and lights . . . . . . 495 This inquiry induced, by the non-use in the Church of the symbolic rites of the Court, and the use from very early periods of the above-mentioned rites or ceremonies . . ib. And, seeing the use of symbols in the case of the Eucharist, this inquiry is reasonable . . . . . . . • • • 496 The past use of incense towards living men, idolatrous. It is a rite of worship • • . . ib. XXXVI CONTENTS. Page So also, in honour of departed saints 496 Note, showing that the origin of this practice is Pagan ib. Another note, illustrating from Scripture the use of incense in worship . . . . . . . . 498 The past use of lights . . . . . . . . . . . . 499 The two lights at reading the gospel, have some warrant in Christian symbolism . . . . . . . . . . ib. But, like incense, a sacred symbol and rite of worship . . ib. Before images of saints, either degrading the symbol, or idolatry . . . . . . . . . . . . . . ib. The choice of particular numbers of lights for emblematic pur poses justifiable, only as in the case of other emblematic ornaments . . . . . . . . . . . . . . ib. Our warrant for the use of these rites must be from the reve lation of God's mind, either directly or by analogy . . ib. But, if fit symbols, they are not sacraments. Under the law they were substantial rites ; if now employed, they are only accompanying ceremonies . . . . . . . . 500 Nevertheless, they ought to be practised in order to perfect outward form ; for the types of the Holy Place are not only types, but symbols, of the present Dispensation . . 501 This argument applied to the rejection of the rites of the Court, and to the adoption of those of the Holy Place . . . . 502 Confirmed by the Christian use of water only in the initiatory rite of Baptism, and of bread and wine, as the Shewbread in the Holy Place . . . . . . . . . . . . ib. The Eucharist in this, as in other instances, furnishes a prin ciple and example: its being a sacrament, an additional argument . . . . . . . . . . . . . . 504 The great distinction between the legal rites, and the anti- typical rites now under review, not the discarding of sym bols, but the presence of Christ . . . . . . . . 505 A general account of the Office of Intercession . . . . 506 The word " intercession " applied subordinately to any office of prayer for another; in its highest and truest sense, only to the mediatorial office of the Lord, in which He asso ciates His Church . . . . . . . . . . 507 The manner of His fulfilling it in the whole body, and the par ticipation therein of all the members of Christ, living and departed . . . . . . . . . . . . _ z-j_ The pledge of this is the ministry ordained in particular Churches . . . . . . . . . . , , _ _ 50§ In these rites alone, fulfilled by the four priests, can St. Paul's injunction (1 Tim. ii. 1) be adequately fulfilled . . ib. The four expressions used by him, expounded— supplications, the cry of want— prayers, the desires or vows expressed CONTENTS. xxxvii for the good estate of men— intercessions, close com- *"*" munings with God— thanksgivings, Eucharistic worship 508 These four acts of prayer or worship described . . . . 509 They exactly correspond to the four ministries in the priest hood, to whom they are committed 511 The Angel's Intercession, the crowning ordinance .. .. 512 Its spiritual nature described ,-j_ The distinction between this, and the intercessional prayer offered by the Elders ,-j, V. ii. 2. The Supplications, Prayers, Intercessions, and Thanks givings. The Supplications. The form of the supplications taken from the Litany . . . . 514 The selected portions described, and the several clauses examined. Among these, — . . . . . . . . ib. The reasons for omitting the address to the Trinity . . . . 515 The clause against " sedition, privy conspiracy," &c. defended from the objections of Roman Catholics 516 The Prayers Commemorative. The prayers enumerated and examined . . . . . . . . 517 1. For the Church . . . . . . . . . . . . ib. a. For the clergy, in their fourfold classes, including both apostles and their companions, and all the other clergy ib. b. For the clergy and people, as congregated in par ticular churches 518 c. For the departed ib. 2. For kings and those in authority 519 Christian, because this is the type of God's ordinance for civil rule ib. 3. (In the morning) for seasonable weather ib. 4. (Except on holy days) for the people, for a blessing on their substance and labour ib. > The Intercessions or Prayers Intercessory. These prayers enumerated and examined 520 1. The Collect for the day, why used ib. 2. Four other Collects 521 3. The Lord's Prayer, why here introduced ib. The Thanksgiving. The Versicles and Responses . • ¦ • 522 The General Form of Thanksgiving examined ib. The two forms in the additional prayers 523 XXXVIII CONTENTS. Page 1. For the Morning 523 2. For the Evening , ib. V. ii. 3. The Intercession by the Angel 524 The nature of this, impossible adequately to describe, being more peculiarly of a spiritual nature "'• The form given for use examined ">• The additional form given in the Evening Office examined . . 526 V. ii. 4. The Ministry of the Word, to the close of the Office . . 527 The ministry in the morning belongs to the Angel . . . . ib. To whom addressed ib- In the evening, opened by the Angel, and subsequently ful filled by him and the six Elders ib. 1. The duty of the Angel in the morning 528 a. To select a proper subject, not one to exercise the reason, but appropriate to worship . . . . ib. b. So to treat it as to lead the mind to meditation . . ib. Food for reflection, not only to the Elders, but to the people ib. 2. In the evening, the duty of the Angel, succinctly to state the subject ; and of each Elder, shortly to express some one . idea flowing from the ministry in the morning . . . . 529 The duty of the congregation typified by the Candlestick, viz. to sustain the Elders in their duties, in the morning and in the evening ib. The concluding anthems in the morning and evening . . . . 530 Account of the hymn " Benedictus " ib. The Church in her use of psalms &c. not limited to the literal and immediate application 531 The spiritual application of this hymn as used by the Church ib. Account and spiritual application of the hymn " Magnificat." The Blessed Virgin, the type of the Church . . . . ib. The appropriateness of these two hymns respectively to the morning and evening prayer 532 During the anthem, the Angel replaces the Sacrament . . 533 The final Benediction ib. THE ADDITIONAL OFFICES ON THE LORD'S DAY, The order, identical with the preliminary acts of confession and dedication in the Daily Offices 535 The exhortation &c. Those used in the morning . . . . ib. The portion of Scripture in the forenoon follows in the morn ing course ; that in the afternoon, in the evening course . . ib. After the psalms, the Collect for the day "and other prayers &c. ib. The relation of this office in the forenoon to the removal of the reserved Sacrament and subsequent celebration . . . . 536 That in the afternoon to the communion . . . . ^ CONTENTS. XXXIX The Angel should attend in this service, that he may remove the Sacrament . . . . . . . . . . . . . . 537 His duty therein, and the general order of the service . . . . ib. The afternoon office ib. THE ADMINISTRATION OF THE COMMUNION ON THE AFTERNOON OF THE LORD'S DAY, AND IN THE MORNING, DURING THE WEEK. The afternoon communion, a provision for such as cannot attend in the forenoon 539 The morning communion, a necessary result from the reserva tion of the sacrament ; and, being necessary, is the anti type of the Seven Days' Feast of Unleavened Bread . . 540 The services on each occasion nearly the same . . . . ib. In the afternoon of the Lord's day, the preliminary address — the confession and absolution — the collect, epistle, and gos pel — the creed — the prayer at the altar — the service for communion (this as on other occasions) 541 The daily communion described : no preliminary address ; why ib. The reasons why the collect, epistle, and gospel, are read, and the creed not recited in this service 542 Why the collect &c. for the previous Lord's day are always used 543 CONCLUDING REMARKS UPON THE LITURGY OF THE CHURCH, PROPERLY SO CALLED. Internal evidence that the Liturgy as to its form and order proceeds from God 544 The highest motive for attributing anything to God, is Faith ; reason (subsequently) vindicates faith, in the investigation of internal evidence ib. The internal evidence to God in the Creation 545 The same in the Gospel as revealed in Scripture . . . . ib. The same evidence would have been rendered by the ordi nances and constitution of the Church, had they been pre served 546 This evidence vouchsafed to us through the ordinances now being restored, and in the Liturgy ib. The evidence resulting from the unity of design in the Liturgy — the adaptation of the spiritual machinery — its applica tion to every spiritual want 547 Also from the antitypical relation of the Liturgy to the legal rites — the two in kind dissimilar — yet the analogy perfect ib. The knowledge of the symbolic types not communicated as one system, but without order and at intervals, and through several 548 xl CONTENTS. Page Therefore faith and reason concur that God hath given the essential form and order of the Liturgy, through apostles and prophets restored, and that our worship is offered to a present God 549 General summary and result. We can only know and ap proach God in the way revealed, even by Christ — the essential manner of worship must be taught by Him-r instanced in the Eucharist, from the institution ; and the daily offices from the types of the law— hence the reality of our access into the presence of the Triune God . . ib. Additional Note to pages 455 and 462 551-554 As to the application of the words "apostasy" and "absolu tion " to the Church .. ib- Not applicable to the Church as it is in Christ — His body, but to the company of the baptized ib. Entire apostasy not imputed — to what extent imputed . . ib: ERRATA. [The reader is requested to make the following corrections.] Page 84, line 32, strike out " (the second Council of Toledo) ;" the Council in question not being numbered, and the place uncertain, though probably Toledo. 196, ,, 27, for " observed in the Roman Church," substitute " noticed in the Roman Rubrics." 285, ,, 37, for " upon," substitute " out upon the base of." 32, in the note, for " Ham," substitute " Shem." 13 and 17, for " He," substitute " he." 19, for " symbols," substitute " symbolic rites." 8, for " symbols," substitute " symbolic rites." 316, 381, 502,503, READINGS UPON THE "BOOK OF THE LITUEGT," &c. INTRODUCTORY. The object of these Readings is to enter upon an examina tion of the " Book of the Liturgy and other Divine Offices of the Church ;" the construction and mutual relation of the several Offices ; the uses or ends for which they are intended ; the language employed in the same ; and the principal topics and doctrines involved therein. The re sult which we shall aim at will be to convey explanation and instruction ; that we may all, in offering up to Al mighty God the continual worship of the Church, know what we are about, and worship not only with the spirit, but also with the understanding ; and that, whether in the services for daily and weekly worship, or in those services which we are called upon to celebrate on special occasions, we may perceive the reasonableness thereof, and the con formity of the rites observed and of the language used, to the acts wherein we may be engaged. First let us examine the title of our book — " The Liturgy and other Divine Offices of the Church." The Liturgy, then, embraces, or is the name appropriate to, one or more of the Divine Offices ; and besides the Liturgy we have other Offices. The word Liturgy, in its original sense, means, public ministry or service. It is applied in the Old Testament, in various passages, to the service of the Jewish Priests in B