and distinct enunciation, turning to the altar, a cross to be made twice upon the elements, and

blessed, and given thanks, he brake it, and gave it to his disciples, saying, Take, eat, this is my body which is given for you, do this in remembrance of me. Likewise after supper, he took the cup, and when he had given thanks, he gave it to them, saying, Drink ye all of this, for this is my blood of the New Testament, which is shed for you and for many, for remission of sins: do this as oft as ye shall drink it in remembrance of me. Wherefore, O Lord, and heavenly Father, according to the institution of thy dearly beloved Son, our Saviour Jesu Christ we thy humble servants do celebrate, and make here before thy Divine Majesty, with these thy holy gifts, the memorial which thy Son hath willed us to make; having in remembrance his blessed passion, mighty resurrection, and glorious ascension; rendering unto thee most hearty thanks for the innumerable benefits procured unto us by the same, entirely desiring thy 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, our self, our souls and bodies, to be a reasonable, holy, and lively sacrifice unto thee, humbly beseeching thee, that whosoever shall be partakers of this holy Communion, may worthily receive the most precious body and blood of thy Son, Jesus Christ, and be fulfilled with thy grace and heavenly benediction, and made one body with thy Son Jesu Christ, that He may dwell in them, and they in Him. And although we be unworthy, through our manifold sins, to offer unto thee any sacrifice, yet we beseech thee to accept this our bounden duty and service, and command these our prayers and supplications, by the ministry of thy holy angels, to be brought up into thy holy tabernacle before the sight of thy divine Majesty, not weighing our merits, but pardoning our offences, through Christ, our Lord, by whom, and with whom, in the unity of the Holy Ghost,

the taking of the bread and chalice into the priest's hands. That infamous innovation of the thirteenth century, by which a Christian congregation was called upon to fall down upon their knees before a wafer-cake and a goblet of wine was expressly prohibited; it being wisely provided, that there should be no "elevation, or shewing the Sacrament to the people." To this portion of the service, necessarily so important in the eyes of those to whom it was first submitted, the Lord's Prayer succeeds. Then come some short pieces, of which one is not in our present books, the invitation to communion and public confession, the confession, the absolution, and the texts of Scripture yet used. These concluded, the priest was to "turn him to God's board," kneel down, and repeat the pathetic admission of unworthiness seen in our modern books. In delivering the elements to communicants, it was to be said with each," preserve thy body and soul." After the Communion, some short devotional pieces, texts of Scripture, an appropriate prayer, and the blessing are enjoined. Of these a considerable part has ceased to appear in our Liturgy. The Eucharistic office is followed by the Litany, which differs not from its present form except in praying for deliverance" from the tyranny of the Bishop of Rome, and all his detestable enormities." In Baptism, a cross was to be made upon the child's

all honour and glory, be unto Thee, O Father Almighty, world without end. Amen." Collier, Records, II. 68.

forehead and breast, the devil was to be exorcised to leave him", he was to be thrice dipped, if able to bear it, he was then to be anointed, and a chrysom, or white robe, was to be put upon him”. The catechism is that now used so far as the division relating to the sacraments, which is of later date. In confirmation, the bishop was to accost each person coming to that rite by his Christian name, make the sign of a cross upon his forehead, and address certain words to him,

"This custom of exorcising children, how singular soever it may look to some people now, was the practice of the ancient Church. For this, the testimony of St. Austin, to cite no more authority, is sufficient proof. Si diabolus, says this father, non dominatur infantibus, quid respondebunt Pelagiani quod illi exorcizantur ?" Ibid. 256.

"That anointing the person baptised was likewise an ancient custom appears from Tertullian, St. Cyprian, and the Apostolical constitutions." Ibid.

y "This was a relic of the ancient custom: Thou hast taken thy white vestments, as a sign that thou hast put off the old rags of thy sins, and hast put on the chaste robes of innocency. (Ambrose) These robes they anciently wore for the space of eight days inclusive, beginning their account from Easter Eve, the term of their investiture, and continuing to the ensuing Saturday, or Sabbath, when they were to leave them off. As for the name Chrysom, it is but of late invention, and so called, because it was employed to stay the defluxion of the Chrism, or confirming ointment, from flowing away at first." L'Estrange, 237.

"N. I sign thee with the sign of the cross, and lay mine hand upon thee. In the name of the Father, and of the Son, and of the Holy Ghost." It is not directed, that according to ancient usage, this signing should be made with chrism: which is the more remarkable, because the bishop was to precede it by praying, that the individuals presented for confirmation should “be con

which since, together with these ceremonies, have been omitted. In the matrimonial office, the man is directed, together with the ring, to lay upon the book for transfer by the priest's means to the woman, some gold or silver, as "tokens of spousage ;" and in blessing the couple, the clergyman was to make a sign of the cross". On coming professionally into a sick person's presence, clergymen were to repeat the 143d Psalm. If the individual visited desired it, and appeared fit for it, the indicative form of absolution, judiciously interpolated as it now stands, and thereby rendered merely declarative, was to be pronounced. A rubric enjoined, that this form should be used in all private confessions. These, however, are not recommended; the absolution is merely prescribed when they occur. It must hence, and from the late Communion office, be inferred, that our Reformers conceded the discretionary use of auricular confession only with the kind and liberal view of easing the consciences of such as would have been disquieted if unable to obtain this customary re

firmed and strengthened with the inward unction of the Holy Ghost." L'Estrange, 248.

"The sign of the cross is likewise a very ancient usage. Tertullian observes, that in his time it was a general custom for Christians to make a cross upon their foreheads upon every the least remarkable occasion." (Collier, ut supra.) In the prayer which follows the use of the ring is the following reference to the other articles of value produced: "That as Isaac and Rebecca, after bracelets and jewels of gold given of the one to the other for tokens of their matrimony, lived faithfully together," &c. L'Estrange, 275.

lief. Nor can this indulgence be justly deemed exceptionable by those who recollect, that the permitted absolution plainly declares the sacerdotal voice ineffective unless true repentance and faith characterise him to whom it is addressed. The conciliatory spirit which allowed confession, also yielded extreme unction to those who might desire it. But it was enjoined, that this unction be confined to the forehead or breast only; the ecžiny practice having been to anoint various parts of the body as a conveyance of forgiveness for the venial sins committed by means of the different members. In case of administering the

hase sail of extreme unction, "It is clear, this rite is NOT BOOK. DE commended to the Church's practice by any, sae peck if Gad, or example of the primitive fathers." Sam 2 Bishop Burnet says, "it was not used d the ss from the Apostles' time, till about the tenth cenx hd 12 The following is from Collier, MANY IN SÅ wit all a order to his recovery was another BRUIK NUEL and ix this, to mention nothing farther, we have A Mame a S. Jession who cites the fifth of St. James ur this purp Eed. Hist. II. 257.) But this proves Khng a favour a excrreme unction as used among Romanists. Phere is no question, that sick persons were anointed, for tempa purposes chiefy, in the Apostolic age, and probably for se une aiterwards. The only matter of inquiry is whether when recovery was bund not to Sow from this unction, it was Qunued de spiritual objects alone, and even commonly when the party anointed, was at the point of death. Upon the whole à appears, dat in his concession our Reformers had early usage less unquestionably as their warrant, than in their other concessous. The wilowing is the prayer which they provided for this ceremony. “As with this visible oil thy body outwardly is ourced; so our heavenly Father, Almighty God, grant of his