wards a particular benediction, accompanied with the imposition of hands on each individual o. Then follows the Lord's Prayer. I do not find that the churches of Constantinople, Alexandria, Rome, Milan, or any others in the west, have ever used it in this place. But it is unnecessary to defend the use of this prayer on any occasion, as no orthodox Christian can object to it. However, in the patriarchate of Antioch it has long been customary for the people to recite the Lord's Prayer after confirmation has been administered P. The church of England has used it in this place since the review of the ritual in A. D. 1661. The collect which follows the Lord's Prayer has been used, with some variation, for many centuries in the churches of England: we find it in the manual of Salisbury, and in a manuscript pontifical of Egbert, archbishop of York, in the middle of the eighth century; from which last I transcribe the following original. Almighty and everliving God, who makest us both to will and to do those things that be good and acceptable unto thy divine Majesty; We make our humble supplications unto thee for these thy servants, upon whom (after the example of thy holy apostles) we have now laid our hands, to certify them (by this sign) of thy favour and o Assemani Cod. Lit. tom. iii. p. 82. 84. Deus, qui Apostolis tuis Sanctum dedisti Spiritum, et per eos, eorumque successores, cæteris fidelibus tradendum esse voluisti; respice propitius ad humilitatis nostræ famulatum, et præsta ut eorum earumque corda, quorum vel quarum hodie frontem delinivimus et signo crucis confirmavimus, Spiritus Sanctus adveniens, tem P Assemani Codex, Rituale Syrorum, p. 156, 171, 178. gracious goodness towards them. Let thy fatherly hand, we beseech thee, ever be over them; let thy Holy Spirit ever be with them; and so lead them in the knowledge and obedience of thy word, that in the end they may obtain everlasting life, through our Lord Jesus Christ, who with thee and the Holy Ghost liveth and reigneth, ever one God, world without end. Amen. plum gloriæ suæ dignanter inhabitando perficiat. Perq. The collect which succeeds is a most excellent form, but I am not aware that it is very ancient, or that it can be traced in the primitive formularies of the English church, or of any other. The benediction at the conclusion is directed by the manual of Salisbury; and we find very long benedictions used at this place by the English church in the eighth century, according to the pontifical of Egbert, archbishop of York". The blessing of God Almighty, the Father, the Son, and the Holy Ghost, be upon you, and remain with you for ever. Amen. Benedicat vos omnipotens Deus Pater, et Filius, et Spiritus Sanctus. Amens. The rubric at the conclusion is also derived from the ancient practice of the English church. q Manuale Sarisb. fol. 156. Pontificale Egberti ap. Martene de Antiq. Eccl. Rit. tom. i. p. 249. r Pontif. Egberti ut supra. s Man. Sarisb. ut supra. And there shall none be admitted to the holy communion, until such time as he be confirmed, or be ready and desirous to be confirmed. Item nullus debet admitti ad sacramentum corporis et sanguinis Christi Jesu, extra mortis articulum, nisi fuerit confirmatus, vel a receptione sacramenti confirmationis fuerit rationabiliter impeditust. t Man. Sarisb. fol. 46. Man. Ebor. ad finem Baptismi. CHAPTER VII. MATRIMONY. THERE can be no reasonable doubt that the office of matrimony has from the earliest period been performed by the ministers of the Christian church. Tertullian asks, "How shall I sufficiently declare "the happiness of that marriage which the church 66 makes, the oblation confirms, and the benediction "seals a ?" We find frequent mention made of the benediction of marriage, and of the rites which attended it, by Ambrose, Augustine, Gregory Nazianzen, Chrysostom, and other Fathers, and early councils. It is unnecessary to enter into a detail of the particular times when it has been held most proper to administer this holy rite, and of the restrictions as to seasons and persons, which in various ages have been made, altered, or abrogated, in the Christian church. We may therefore proceed, without further preface, to consider the office of matrimony according to the English ritual. The greater portion of this office has been used for a lengthened period in the English church, as will appear by the following extracts from the ancient manuals of Salisbury and York. a "Unde sufficiam ad enarrandam tantam felicitatem matrimonii, quod ecclesia conciliat, et confirmat oblatio, et obsignat benedictio." Tertull. ad Uxorem, lib. ii. c. 8. p. 171. ed. Rigalt. b See Bingham, Antiquities, book xxii. ch. 4. sect. 1. c Ibid. ch. 2. sect. 14. At the day and time appointed for solemnization of matrimony, the persons to be married shall come into the body of the church with their friends and neighbours: and there standing together, the man on the right hand, and the woman on the left, the priest shall say, Dearly beloved, we are gathered together here in the sight of God, and in the face of this congregation, to join together this man and this woman in holy matrimony; which is an honourable estate, instituted of God, in the time of man's innocency, &c. .. It was ordained for the mutual society, help, and comfort, that the one ought to have of the other, both in prosperity and adversity. Into which holy estate these two persons present come now to be joined. Therefore if any man can shew any just cause, why they may not lawfully be joined together, let him now speak, or else hereafter for ever hold his peace. ¶ And also speaking unto the persons that shall be married, he shall say, I require and charge you Statuantur vir et mulier ante ostium ecclesiæ coram Deo et sacerdote et populo, vir a dextris mulieris, et mulier a sinistris viri ... Tunc interroget sacerdos banna dicens in lingua materna sub hac forma. Ecce convenimus huc fratres coram Deo, angelis, et omnibus sanctis ejus, in facie ecclesiæ, ad conjungendum duo corpora scilicet hujus viri, et hujus mulieris, (hic respiciet sacerdos personas.) Ut amodo sint una caro, et duæ animæ, in fide et in lege Dei, ad promerendam simul vitam æternam, quicquid ante hoc fecerint. Admoneo igitur vos omnes, ut si quis ex vobis aliquid dicere sciat, quare isti adolescentes legitime contrahere non possunt, modo confiteatur d Idem in lingua materna ad virum et ad mulierem hoc modo. Also I charge you both and eyther be yourselfe, as ye wyll answer before God at the day d Manuale Sarisb. de Sponsalibus, fol. 47. VOL. II. P |
