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After which the Priest shall procced according to the form before prescribed for the holy Communion, beginning at these words, [Ye that do truly repent, &c.]

At the time of the distribution of the Boly Sacrament, the, Priest shall

first receive the Communion himself, and after minister unto them that are appointed to communicate with the sick, and last of all to the sick person. But if a man, either by reason of extremity of sickness, or for want of warning in due time to the Curate, or for lack of company to receive with him, or by any other just impediment, do not receive the Sacrament of Christ's Body and Blood; the Curate snall instruct him, that if he do truly repent him of bis sins, and stedfastly believe that

Jesus Christ hath suffered death upon the cross for him, and med his blood for his redemption, earnestly remembering the benefits be hath thereby, and giving him. hearty thanks therefore, he doth eat and drink the Body and Blood of our Saviour Christ profitably to his soul's health, although he do not receive the Sacrament with bis mouth.

When the fick person is visited, and receiveth the holy Communion all at one time, then the Priest, for more expedition, shall cut off the form of the Visitation at the Psalm, [In thee, O Lord, have I put my trust, &c.] and 80 straight to the Communion.

s In the time of the Plague, Sweat, or such other like con

tagious times of fickness or diseases, when none of the parish or neighbours can be gotten to communicate with the Sick in their houses, for fear of the infection; upon Special request of the diseased, the Minister may only communicate with him.

Truft, &c.) After these words in Edward the Vith's first book, followed, “ And if the fick desire to be anointed, then shall the priest ute the appointed prayer, without the pfalm.” In the time, &c.] This rubric was added at the review 1551.

I

The Burial of the Dead. Here is to be noted, that the Office ensuing is not to be used for any that die unbaptized, or excommunicate, or have laid violent hands upon themselves.

The Priest and Clerks meeting the Corpse at the entrance
of the Church-yard, and going before it, either into the
Church, or towards the grave, shall say, or fing,
AM the resurrection and the life, faith the Lord: he

ihat believeth in me, though he were dead, yet fall he live; and whosoever liveth and believeth in me, shall never die. St. John xi. 25, 26.

The order, &c.] The end of funeral daties is to shew that love to wards the party deceased which nature requireth; then to do him that honour which is fit generally for man, and particularly for the qualities of his perfon; last of all to testify the care which the church hath to comfort the living, and the hope which we all have concerning the resurrection of the dead. Hooker's Ecc. Pol. b. v. fec. 75. It may tend to the illustration of this service, and the entertainment of the reader, if we make a few remarks on the places where, and the ceremonies with which, the an. cient Christians buried the bodies of deceased believers. It was an admirable regulation of the Roman law, that no corpse should be buried or burned within the city; (in urbe ne sepelito, neve urilo; Cic. de Leg. lib. äi. n. 58;) and the Christians, for the space of 300 years living in subjection to the Roman laws, paid the strideft obedience to this falutary ordinance. They, like their masters, buried their dead by the side of the great roads without the city; or in vaults excavated in the neighbouring fields. Even when Christianity became the religion of the state, the same wise custom remained in force; and the believing Emperors for several vears prohibited all interments in cities or churches. But towards the cloie of the fourth century, in compliment to the memory of martyrs, their afhes were either permitted to be tranllated into places of worship; or churches were de youtly built over the spots where their bones repofed. This privilege, in a short time, very naturally was transferred to emperors and princes, whose remains were permitted to be deposited in the (nipovxos) atrium, or church porch, and other outer buildings attached to the sacred edifice. The fac vour, however, did not long continue to be exclusively claimed by those of royal blood; the less dignified orders were generally indulged with it; and in the beginning of the 6th century the atriam, or church porch, was open for the fepulture of the people; and kings, bishops, and founders of churches, were allowed by law to be buried within the church. But time, who imperceptibly weakens or destroys all regulations, at length permitted the middling classes to be buried within the church, if they had the sanction of the bishops and presbyters fo to do; and though after this indulgence had been granted, (which took place in the 9th century) laws were occalionally made to prevent inhumation in churches, yet the prac. tice gained such strength by use, and was so much corroborated by Pope Leo III.'s decree for an hereditary right of fepulture in churches to the descendants of those who had been formerly buried there, that towards the closc of the 13th century the original wholesome laws against this

I know that my Redeemer liveth, and that he hall

the the earth. after my skin, worms destroy this body; yet in my flesh thall I see God: whom I shall see for myself, and mine eyes shall behold, and not another. Job xix. 25, 26, 27, practice were entirely laid aside. Perhaps the general desire of the great, in the early ages, to be buried in churches, arose from the circumitance that church-yards were not confecrated by any religious form, till the latter end of the 6th century; and the superstition of ignorant ages, occasioned a natural preference to places of interment hallowed by these folemn rites. Sepulchral spots were indeed esteemed sacred by the heathens, and guarded from violation by those civil laws, which continue in force to the present day; (Cod. Juftin. lib. 9; tit. 19, leg. 1;) but this did not fan&ify them fufficiently to gratify the feelings of Chriftians; and confe. quently the church was earneftly desired as the place for the final rest of their remains. The early believers also varied their made, as well as their place of burial as much as pollible from the heathens. With the latter it was customary, as is sufficiently known, to burn the dead; a practice which the former diligently avoided, and instead thereof buried the body whole in the ground. As the Christians, however, were a perfecuted feet for 300 years, it feems probable that they might be frequently compelled by their malignant enemies to forego their own accustomed mode of sepulture, and to comply with the heathen practice of burning their dead; to which inftances of compulsory cremation, it appears to me thefe remarkable words in our burial fervice, “athes to ashes,” obviously refer. Another marked difference between the Chriftians and the heathens in their ceremonies of burial was, that whereas the latter buried their dead in the night, the former performed this pious work in the day; and the diffimi. larity was rendered ftill more remarkable by the solemn psalmody which was fung at the funeral proceffions of the Chriftians, in contra-dístinction to the nenia, or burial ode of the heathens, accompanied by the music of pipes and trumpets. Having reached the church, if the interment were performed in the morning, the congregation went through the whole of that service, adding to it the facrament of the Eucharist; an ancient praczice which was preserved by our reformers, and retained in Edward the VIth's first book, but omitted in his second. If it were an afternoon funeral, the service was as follows: hymns and thanksgivings to God for the victorious end of the deceased, and a prayer for a similar death; a prayer by the bishop, of grateful thanks to God for the grace He had bestowed on the departed, to enable him to endure unto the end; a portion of scripture, read by the deacon, containing the promises of a resurrection; and a hymn on the same fubject. This was the firft service, on the performance of which the catechifts departed; and this seems to have been very similar to what we at present use. The remaining part of the service consisted of the following particulars, some of which were continued by the Romanists quite to the Reformation, but reje&ed by our Reformers as superstitious:-a commemoration, by a chief deacon, of all saints departed, attributing to them titles and praises, and exhorting all to follow their example: a prayer for the deceafed, by the bifhop; after which the bishop gave him the kiss of peace, anointed him with holy oil, and then committed him to the earth. All the above privileges were enjoyed, (amongst the ancient Christians) by every desoription of believers, except the three following clafles, 40 whose exclusion from Christian Sepulture our own church has founded

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brought nothing into this world, and it is certain

we can carry nothing out. The Lord gave, and the Lord hath taken away; blessed be the Name of the Lord. 1 Tim. vi. 7; Job. i. 21. her exceptions :-All catechumens dying in a voluntary neglect of baptism; all biuthaniti, or luch as laid violent hands on themselves; and all ex. communicated persons who continued obftinate and impenitent, in a manifelt contempt of the discipline and censure of the church.

Name of the Lord). The above three passages of holy fcripture coni. mence thë burial service in Edward Vith's first book. The order of it then differs from the present arrangement in the following particulars:Rubric, “ When they be come to the grave,” &c. then · Man that is born of a woman,' &c. Rubric, “Then the priest casting earth upon the corpse fhall say, 'I commend thy soul to God the Father Almighty, and thy body to the ground, earth to earth,' &c. “ Then shall be said or fung, "I heard a voice,' &c. Let us pray, We commend into thy hands of mercy, most merciful Father, the foul of this our brother departed, N.; and his body we commit to the earth, beseeching thine infinite goodness to give us grace to live in thy fear and love, and to die in thy favour; that when the judgment shall come which thou hast committed to thy wellbeloved Son, both this our brother and we may be found acceptable in thy fight, and receive that blelling which thy well-beloved Son,' &c. Rubric

, “ This prayer shall also be added, “ Almighty God, we give thee hearty. thanks for this thy servant, whom thou halt delivered from the miseries of this wretched world, from the body of death, and all temptation; and as we trust, haft brought his soul, which he committed into thy holy hands, into fure contolation and reft; grant, we beseech thee, that at the day of judgment his soul, and all the souls of thy elect, departed out of this life

, may with us, and we with them, fully receive thy promises, and be made perfect altogether, through the glorious resurrection of thy Son Jesus Christ.' Rubric, “ Thele psalms, with other fuffrages following, are to be said in the church, either before or after the burial of the corpse: pfalm cxv.

pf. clxvi. Note, that this psalm is to be said after the other that followeth. Pfalm cxxix.; the lesson, 1 Cor. xv. 20.” “The lesson ended, then thall the priett tay,

• Lord, have mercy upon us.
Chrift, have mercy upon us.
Lord, have mercy upon us.
Our Father, which art in heaven, &c.

And lead us not into temptation.
Anfw. But deliver us from evil. Amen.
Priefl. Enter not, O Lord, into judgment with thy servant.
Answ. For in thy fight no living creature shall be justified.
Priest. From the gates of hell
Anjou. Deliver their souls, O Lord,
Prieit. I believe to see the goodness of the Lord,
Anfw. In the land of the living.
Priest. O Lord, graciously hear my prayer,
Answ. And let ny cry come unto thee.

Let us pray. O Lor with whom do live the spirits of them that be dead; and in whom the lo; Is of them that be elected, after they be delivered from the

After they are come into the Church, shall be read one

or both of these Psalms following.

Psalm xxxix. Dixi, custodiam. I am, I will take heed to my ways that I offend not

my tongue. I will keep my mouth as it were with a bridle: while the ungodly is in my sight.

I held my tongue, and spake nothing: I kept silence, yea, even from good words; but it was pain and grief to me.

My heart was hot within me; and while I was thus musing, the fire kindled: and at the last I spake with my tongue;

Lord, let me know my end, and the number of my days: that I may be certified how long I have to live.

Behold, thou hast made my days as it were a span long: and mine age is even as nothing in respect of thee; and verily every man living is altogether vanity.

For man walketh in a vain shadow, and disquieteth himself in vain: he heapeth up riches, and cannot tell who shall gather them.

And now, Lord, what is my hope: truly my hope is even in thee.

burthen of the flesh, be in joy and felicity: Grant unto this thy servant, that the fins which he hath committed in this world be not imputed unto him, but that he, escaping the gates of hell, and pains of eternal darkness, may ever dwell in the regions of light, with Abraham, Isaac, and Jacob, in the place where there is no weeping, forrow, nor heaviness; and when that dreadful day of the general resurrection shall come, make him to rise also with the just and righteous; and receive this body again to glory, then made pure and incorruptible: set him on the right hand of thy Son Jesus Christ, among thy holyand elect, that then he may hear with them

these most sweet and comfortable words: Come to me, ye blessed of my Father, possess the kingdom which hath been prepared for you from the beginning of the world. Grant this, we beseech thee, o merciful Father, through Jesus Christ our Mediator and Redeemer. Amen.'

Rubric, “The celebration of the holy communion, when there is a burial of the dead: psalm lxii; the collect, “O merciful God, the Father of our Lord Jesus Christ, who is the resurrection and the life,' &c.; the epifdle, 1 Thell. iv.; the gospel, John vi. In King Edward the Vith's second book, the three pfalms cxvith, cxxxixth, clxvth, wete omitted, and none appointed in their place till the review 1662; but the lesson was directed to be read after the interment. The service for the communion was alfo leftout. The xxxixth and cxth psalms were introduced, and the present arrangement was made at the review 1662.

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