2. And the Synagogue of whose service Thorndike Vestments. As the Linen Ephod worn by David before the ark, and by the Levites who carried the ark, 1 Chron. xv. 27. and which Samuel wore when, while a child, he ministered before the Lord, 1 Sam. ii. 18. and the hairy mantle worn by the prophets, 1 Kings i. 8.. 1 Sam. xxviii. 14. 3. Gestures.-As the reclining at the passover, Mark xiv. 18. instead of standing with their loins girded, &c. Exod. xii. 11. As standing to hear the law, see Nehem. vii. 5. and standing to praise God, Nehem. xix. 5. when the Levites ordered the people to "Stand up and bless the Lord." Besides these we may instance Solomon's burnt-offering in the middle of the Court (1 Kings viii. 64 ;) Hezekiah's proclaiming a general Passover in the second month (2 Chron. xxx. 2 ;) the altar of witness built by the two and a half tribes (Josh. xxii. 31 ;) the feast of Purim, ordained by Mordecai for the deliverance from Haman (Esther ix. 21 ;) and the decree of the council at Jerusalem concerning the relief of the Gentile converts from the burdensome rites of the Mosaic law (Acts xvi. 28, 29.) This power being abused, in the course of many centuries, by the adoption of some useless or superstitious ceremonies, at the Reformation the Church wisely retained those that were likely to be beneficial, and removed such as might lead to error. Now as the Preface on Ceremonies is the very same as in the First Book of King Edward, it is clear that none of the ceremonies in that book are meant to be included among those 'turned to vanity and superstition.' Those that were rejected were removed, because they 'blinded the people and obscured the glory of God.' Those that were retained, were kept in. 1. Because without some ceremonies it is not possible to keep any order in the Church.' 2. Because when the old may be well used, men cannot reasonably reprove the old only for their age.' 3. Because they ought rather to have reverence unto them for their antiquity.' 4. Because such ceremonies 66 may 'upon just causes be altered and changed." 5. Because they are not 'dark and dumb ceremonies ;' but so set forth that every man may understand what they do mean, and to what end they do serve. For further reasons, and more largely and forciby put, read the Fourth Book of Hooker's Ecclesiastical Polity, an extract from which may suffice for this subject. "When God by his Good Spirit put it into our minds to reform ourselves, and by all good means to seek the reformation of others that remained obdurate in their antient superstitions. Had we not only cut off their superstitions, but estranged ourselves from them in antient and laudable ceremonies, who seeth not how greatly prejudicial all this might have been to so good a cause, and what occasion it would have given them to think that through a froward or wanton desire of innovation, we did those things for which conscience was pretended ?" PSALMS AND LESSONS. 13 3. Psalms and Lessons.-In the English Church the Psalms are read through once every month, in the Latin Church once every week, and in the Greek Church once every twenty days. The custom of repeating the verses alternately is of great antiquity, for St. Basil says that the people 'proceeded to sing Psalms, dividing themselves into two parts, and singing by turns.' They are repeated in a standing position to express the joy and elevation of our hearts: and the Doxology is added at the end of each Psalm, to show that we are praising the same God, Father, Son, and Holy Ghost, which was in the beginning, is now, and ever shall be, world without end. Proper Psalms are appointed for the first Day of Lent and Good Friday and for all the great Festivals of the Church except Trinity Sunday. The whole of the Old Testament is read once a year, and the whole of the New Testament thrice a year, with the exception of the Chronicles, as being almost the same with the Books of Samuel and Kings, the Canticles, part of Ezekiel and the Revelations, which either being allegorical or containing unfulfilled prophecy, are deemed liable to misinterpretation and abuse. The Book of Isaiah is not read in the order in which it stands in the Bible, but is reserved to be read about Advent, because it contains the most clear prophecies concerning Christ. Particular chapters are selected for the first Lessons on Sundays and many Holidays. Some few important Festivals have second Lessons also ; as Last Sunday in Lent, Easter Day, Whit Sunday, And all the Saints' Day, except those of St. Andrew, The Apocryphal books of the Old Testament are also read in the annual course, and frequently supply the Lessons for Saints' days, on the ground of their being useful for amendment of life. They are said to be reserved for the week-days in Autumn, because the congregations would then be thinnest, on account of the harvest. Whether the Proper Lessons may be changed.-Some are of opinion that the proper Lessons may not be changed, at the will of the Minister, on any account. The Admonition to the second Book of Homilies says, "Where it may so chance some one or other chapter of the Old Testament to fall in order to be read upon the Sundays or Holy Days, which were better changed with some other of the New Testament, of more edification, it shall be well done, to spend your time to consider of such chapters beforehand.” And, “Dr. George Abbott (Archbishop of Canterbury,) did reckon this liberty granted in the Admonition to be in force in his time, saying, It is not only permitted to the Minister but commended to him, if wisely and quietly he do read the Canonical Scriptures, when the Apocryphal, upon good judgment, seemeth not so fit, or any chapter of the Canonical may be conceived not to have in it so much edification before the simple, as some other parts of the same Canonical may be thought to have."-Strype's Annals. vol. i. p. 402. FEASTS, FASTS, AND EVENS. 4. 15 Calendar and Tables.-Many names which occur in this Calendar have been retained either to accommodate the Law Courts, or to suit those trades that had their Tutelar Saints, or for the better understanding of antient historical books, in which time is frequently marked by the name of some Saint. The letters placed after some names, mean as follows: P. Priest, M. Martyr, B. Bishop, C. Confessor, V. Virgin, K. King, Ab. Abbot, Ev. Evangelist, Ap. Apostle, D. Deacon, A. B. Archbishop. Note that the words St. John Ev. Ante Port. Lat., adjoined to May 6, signify the commemoration of St. John's deliverance from the cauldron of boiling oil, before the Porta Latina at Rome: and that the 16th of December is called "O Sapientia," from the beginning of an Anthem sung from this day till Christmas Eve in the Latin Church. Feasts, Fasts, and Eves.-The multiplication of Almanacks, and the present accuracy in computing time, having rendered the Tables for ascertaining the period of the Feasts unnecessary, it may suffice to explain some terms which are found in them. Feasts which are appointed on a certain day of the month are called 'Immoveable.' Easter, and those which depend upon the time of Easter, as Whitsunday, &c., are called 'Moveable.' The night before certain feasts is called a Vigil. The day before certain feasts is called an Even, as the Morning Communion selections for the Saturday in Passion Week, are called the Collect Epistles, &c., for Easter Even. |