40. What is the motive of their appointment; and when were the Prayers appropriated to them inserted in the Litany?

The reason of this appointment is because the Sundays following are the regular seasons for the ordination of the Clergy; and on these occasions fasting was practiced in the early Church from the times of the Apostles. See Acts xiii. 3. The ember prayers were added at the last review; and they are so appropriate, that it were to be wished that ordinations never took place at times, when Bishops and Candidates may equally fail of the divine blessing, for which, at the appointed season, they are offered up.

41. What are the Rogation days; why are they so called; and what is the purpose of their observance?

The Rogation or praying days, so called from the Latin rogare, are the three days immediately preceding the festival of our Lord's ascension; and their object is not only to prepare the mind by abstinence and other exercises of devotion for the due observance of that solemnity, but to implore God's mercy to bless the fruits with which the earth is at this season covered, and to avert the miseries of pestilence and famine. [See the Homily appointed to be used on the Rogation days.]

42. By whom, and on what occasion were they originally instituted; and what custom of the present day has arisen out of the early mode of keeping them?

On the prospect of some particular calamities which threatened his diocese, Mamercus, bishop of Vienne in Gaul, about the middle of the fifth century, appointed the Rogation days to be kept with suitable prayers and public processions; and thence arose the perambulation of parishes, which is still continued at this season.

43. Is any special service appointed to be used on the Rogation days?

There is no particular service appointed for the Rogation days, which are only recommended by the Church to be kept as private fasts. Bishop Sparrow however states that the 103rd and 104th Psalms were formerly read during the perambulation of the Parish; and the Litany and the suffrages, followed by the Homily of Thanksgiving, on returning to the Church.

SECT. V. Of the ORDER for MORNING and

EVENING PRAYER.

1. ON what day of the week, and for what purposes, were the religious assemblies of the primitive Christians more particularly held?

The religious assemblies of the early Christians were held on a stated day (Plin. Epist. x. 97.); and this day, according to Justin Martyr (Apol. I. c. 67.), was Sunday, whereon all the brethren, whether living in the city or the county, met together for the reading of the Scriptures, prayer, exhortation, and communion.

2. What are the authorities for the observance of the Lord's day instead of the Jewish Sabbath?

Ignatius (ad Magn. c. 9.) enjoins the observance of the Lord's day instead of the Jewish Sabbath; and although there is no express command in the New Testament for the change, it is manifestly sanctioned by the practice of the Apostles on several occasions. See especially Acts xx. 7. 1 Cor. xvi. 2. Rev. i. 19. Compare also Matt. xxviii. 1. Mark xvi. 2, 9. John xx. 19, 26.

3. What obvious reasons may be alleged in favour of the change?

There are obvious reasons for the change in the fact that our Lord's resurrection and the effusion of the Holy Spirit took place on the first day of the week; and in the consideration that the end of

the Jewish economy would be appropriately marked by the discontinuance of the Sabbatical worship.

4. Where do we meet with the earliest account of the manner in which the Lord's Day was kept in the primitive Church; and does it bear any resemblance to the practice of our own Church?

The earliest account which we have of the public worship of Christ on the Lord's Day is that of Justin Martyr, from which it will be seen that the practice of our Church, though not exactly the same, is clearly modelled upon that of the primitive assemblies.

5. Point out the order of conducting the Sunday Service according to Justin's narrative.

Portions of Scripture of convenient length having been first read from the Old and New Testament, the minister exhorted the people to the practice of those virtues inculcated in what may be called the lessons. Then followed a prescribed form of prayer; the people responding throughout with an audible Amen. After this the Lord's supper was administered; a collection was made for charitable purposes, and deposited with the minister; the kiss of peace was given; the congregation were dismissed; and portions of the consecrated elements conveyed by the deacons who from sickness or any urgent cause had been unavoidably absent.

6. Is it not probable that the early brethren assembled for public worship on the other days of the week; and what are the directions laid down in the PrayerBook respecting daily Services?

Doubtless also the early Christians assembled for public worship on other days; and so it is ordered by our Church that "the curate that ministereth in every Parish Church or Chapel, being at home, and not being otherwise reasonably hindered, shall say daily the morning and evening Prayer, and shall cause a bell to be tolled thereunto a convenient time before he begin, that the people may come to hear God's word, and to pray with him."

7. How far are the Clergy bound by the letter of this Rubric, as compared with the discretion which has always been taken and allowed, and other incidental considerations?

There can be no doubt that the Clergy are bound, as far as practicable, to abide by this Rubric; but the practicability seems to depend upon their own discretion. Daily Service has never been general from the time that the order was published; and though it may have been more common than it now is, yet family prayer is far more frequently used, a minister's parochial duties are more heavy, and a congregation is less easily assembled. The mention of the bell may, or may not, be a presumptive proof, that uninterrupted daily service was never intended; but it still remains a question whether it would be advisable to perform the service without a reasonable attendance of worshippers. Wheresoever such attendance can be obtained, daily Prayers are unquestionably desirable.

8. How did the offices for morning and evening Prayer commence in the first Book of Edward the VI; and what were the portions introduced at the revision which almost immediately followed?

The office for Morning and Evening Prayer commenced, in the first Prayer of Edward VI., with the Lord's Prayer; and in this respect agreed with the Breviary, and with the practice of the primitive Church. Our Reformers, however, seem to have thought this commencement too abrupt; and therefore, on the revision in 1552, the sentences, exhortation, confession, and absolution, were introduced, as they now stand, at the beginning of the Service.

9. Do you not regard this Introduction as exceedingly appropriate?

Nothing can be more appropriate. One or more of the sentences of Scripture, which bear upon the prevalence of sin, and the necessity of repentance, naturally lead to the affectionate exhortation in which the congregation are called upon to join the minister in humble confession to Almighty God, before they can hope for that

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absolution, which he is commissioned to pronounce from God himself to all who truly repent, and believe the Gospel.

10. What is the course pursued by the Church of England in regard to public and private confession respectively; and how does she differ from the Church of Rome on these points?

As none can forgive sins but God only (Luke v. 21.), so our Church prescribes confession to none other; and though she recom✩ mends in some cases confession to be made to the priest in order that the sinner may receive "ghostly counsel and advice to the quickening of his conscience," yet it is entirely optional on his part whether he confess or no. See the Exhortation to the Sacrament, and Rubric in the Visitation service. On the other hand the Church of Rome insists upon private confession to the priest, or as it is thence called auricular confession, as a necessary duty, and regards it in the light of a Sacrament.

11. In what manner are her forms of confession adapted to the end prescribed?

The forms of Confession, both in the daily service, and in the office for the Communion, are accordingly drawn up in general terms, adapted to congregational use; and yet they are so full and comprehensive, as to admit of a ready application to the peculiar circumstance of each individual.

12. Was not a power of absolution conferred by our Lord on his Apostles, exercised by them, and conveyed to their successors; and how is this power designated?

With respect to the absolution of sins following on confession, it is certain that our Lord conferred the power of binding and loosing (Matt. xvi. 19. xviii. 18.), or as it is elsewhere explained of remitting sins (John xx. 22, 23.), on his Apostles; and they not only exercised the power, but charged their successors to exercise it also (Acts ii. 38. 2 Cor. ii. 10. v. 18. Gal. vi. 1.).

13. Does our Church regard the power of absolution committed to her ministers as authoritative or ministerial;