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mon, as is required. If it be necessary to ease himself, he may do it by reading the three feveral Offices at three several times, or however at twice.

I call them three several Offices, for so they are :

The Morning-Prayer is the first, and this in King Edw. VI's Time, ended with the Collect for Grace, which is properly to be used at the beginning of the Day: The other Prayers have been added since, and are still directed to be a mitted, when the Litary is used.

2. The Litany is of itself a distinct Office, and an excellent one too.. Dr.Comber has observed, that it is alınost verbatin the same with that used by the Danish, and other Lutheran Churches, Part. 2. p.307. It is order'd to be faid after Morning Prayer, and therefore can. not in good Sense be esteemed a part of MorningPrayer. What Interval there. shall be, is, I fuppose, at the Difcretion of the Minister. The 15th Canon seems to direct the Singjag or Saying of That by itself in the Church, on Wednesdays and Fridays.

3. The Communion Office is so diftin&t from the other two, that it is still commonly called, Second Service; and there is no Direction at what Time of the Day it shall be used, only Custom has deterinin'd it to be used in the * Forenoon.


* Mafs in Times of Popery was to be celebra. fed on Festivals after Lauds; that is, at Nine in the Morning, or foon after; on Working-days


In the Time of King Charles I. Dr. Heyling Hift.Sab. Part 2. cap.4. mentions two Services for the Morning, on Sundays and Holy.days, the one beginning at Six a Clock, the oiber at Nine, tho now (says he) by reason of the Moth and backwardness of the People, in coming 10 the House of God, they are in most Places join'd together.

I remember, that long since the Restauration, in the Metropolitical Church of Canterbury, Morning-Prayer was read at Six a Clock every Sunday in Summer, at Seven in the Winter, together with the Prayers for King, Royal Family, &c, as on others Days; at Ten they began

the Litany, and, after a Voluntary, proceeded : to the Communion-Service and Sermon; and so

it is, or lately was, at the Cathedral of Worce. fier. And the Rubric does not peremptorily command the Litany to be used immediately after the Collect for Grace, or the Anthem; but enly says, The five following Colleets are to be read bere, except when the Litany is read. This is only an Intimation that the Litany may be read here, not a positive Direction.


it was to begin at Noon'; on Fafting-days at Three in the afternoon ; on Saturday in Ember-week in the Evening ; on Easter-Eve at the beginning of the Night ; and on ibe Feast of the Nativity before Day, and a second Mass at the usual time, viz, about Nine in the Forenoon. See Lyndw. in Constitut, Walteri Linteaminas

So that it appears, that the common Practice of reading all three together is an Innovation ; and if an antient or inhrm Clergy man do read them at two of three several times, he is more Strictly conformable. A Custom hath prevaild in Parish Churches to sing a Psalm in Metre, between Divine Service and Sermon; and in most Places between the Litany and Communi. on Service: And this is much more agreeable than to run all the Offices into one. And there in an Act of Parliament to countenance this Practice; I mean, King Edward VI's Act of Uniformity, by which it is made lawful, To use in Churches any Prayers or Pfalms taken out of tbe Bible, at any due Time, not letting thereby, or omitting the Service, or any part thereof. However, this is much better than to omit any Part of the Liturgy, or to read all three Offi. ees into one, as is now in many places done, without any Paufe or Distinction.

Perhaps fome would rather advise to leave out the Sermon; but fuck Men (lays Bishop Still.) never well considered the design of our Profesion, nor i be way to support it, &c. p. 204. Eccl. Cases, and Or. Brit. p. 230, &c. where he speaks admirably well of the Neceflity of Preaching.

Not that a Clergy man is to shorten, or cur. tail Divine Offices, to inake room for a long Sermon: He that does this does not conform to tbe Liturgy, and to is falfe to his Promise and Subscription, and liable to the Censures of the Ordinary.

Only in the Office of Visiting the Sick, says B. Spratin in his Discourse to hisClergy) you are


more left to your own liberty. And the Great Bi. shop Andrews drew up Forms to be used by the Priest in visiting the Sick, which have been long since published. See bis Manual for the Sick, P. 44. Edit. 1674. And Bishop Taylor's Holy Living and Dying, p. 234. Edit. 1674.


Of the Places of Worship, and the Ornaments

thereunto belonging; and likewise of Parishes. AT firft there was only one Church in each

Diocese, viz. at the place where the Bishop with his Clergy resided, and perform'd all Di. vine Offices, as at London, Canterbury; froin whence, as Neceflity required, Priests were sent out to Preach and Baptize in the remoter Parts of the Diocese. "Tis probable indeed, that fome other Places of Worship were built here and there, in the time of the British Chriftians; as at Glastenbury, or Avalon, where King Aribur was buried; at Evesham, and in the East Part of the City of Canterbury, tho' it could not be dedicated to St. Martin, efpecially if built in the Time of K. Lucius; for St. Martin did not die till A. D. 400. and K. Lucius is said to have lived in the second Century.

As all Tythes and Offerings were originally paid to the Bishop, and his Clergy residing at the Cathedral;fo after other Churches were built and endow'd, yet some share of the Tythes was always reservd for the Bishop and his Family of

Clergy: Clergy: Sometimes a third,-sometimes a fourch Part. And farther, every Freeman that occupied Land, was oblig'd, first on Christmas-day, by the Laws of King Ina, afterwards on St. Mar. tin's-day, by the Laws of Canute, to pay a Cyrıc-sceat, i. e. Church-Scot, to the Mother-Church, that is, inost probably, to the Cathedral : Upon failure of Payment, the Bifhop was, by Canute's Laws, to havé elevenfold Satisfaction; and by another Law of the same Prince, 40 s. 'Tis not unlikely this was the Duty which in other Countries was called Cathedraticum. See Spelm Vol. 1. p. 385,531, 545, 563.

In some places they were obliged' not only to pay their Contribution, or Offering for the Maintenance of the Cathedral-Church, but also to come thither in Solemn Proceflion, with Banner and Crosscarried before thein, and that on fome Day in Whitsun-Week.

Thus the Clergy and People of the Afchdeaconry of London, with the Archdeacon or his Official, were to make their Proceffion to St. Paul's on Whitfun-Mon. ddy; they of Middlesex on Whitsun-Tuesday; they of Essex on Whitsun-Wednesday; and after Procession ended, to pay their Offering at the High-Altar: Asappears by a Register now in Poffefsion of the Lord Bishop of Elji The Archdeaconry of Oxford was allowed to pay this Duty at the Abby of Eynsham, by reason of the too great distance of Lincolný to which Diocese Oxford then belonged ; and the Offering made on this Occasion, is expresly called, Quadrantes Pentecostales, alias Smoke-Farthings, as being due from every Housekeeper that had


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