PART IV.

RELIGIOUS CUSTOMS AND CEREMONIES OF PROTESTANT

COMMUNITIES.

UNDER the head of Protestant Communities it is proposed, for the sake of convenience, to treat of the principal denominations which, whether strict or lax, orthodox or otherwise, deny the supremacy of the pope of Rome, and the discipline of that Church; adopting for their profession of faith articles in their estimation more scriptural, and ceremonies and modes of worship varying according to their views of the requirements of the gospel.

SECTION I-LUTHERANS.

The Lutherans derive their name from Martin Luther, a celebrated reformer, who, in the beginning of the sixteenth century, opposed Origin. the church of Rome with great zeal and success.

The system of faith embraced by the Lutherans was drawn up by Luther and Melancthon, and presented to the Emperor Charles V., in

of Faith.

1530, at the diet of Augusta, or Augsburg, and hence called System the Augustan or Augsburg Confession. It is divided into two parts, of which the former, containing twenty-one articles, was designed to represent, with truth and perspicuity, the religious opinions of the reformers; and the latter, containing seven articles, is employed in pointing out and confuting the seven capital errors which occasioned their separation from the church of Rome: these were, communion in one kind, the forced celibacy of the clergy, private masses, auricular confession, legendary traditions, monastic vows, and the excessive power of the church. From the time of Luther to the present day, no change has been introduced into the doctrine and discipline received in this church. The method, however, of illustrating, enforcing, and defending the doctrines of Christianity, has undergone several changes in the Lutheran church; and, though the confessions continue the same, yet some of the doctrines which were warmly maintained by Luther have been, of late, wholly abandoned by his followers. The Lutherans are far from allowing that good works are in any wise meritorious with regard to salvation. They acknowledge, generally, that Christ died for all who were partakers of Adam's transgression; but that those, only, who should believe in him, and persevere in that faith to their lives' end, should be saved. The foreknowledge of God from all eternity of this faith is made by them the basis, or foundation,

of the election or predestination of the faithful. They view election in the very same light as they do justification. If the instrumental cause of the latter be faith, God's foreknowledge of that faith of the faithful is their election. As to free-will, the Lutherans deny its power before the conversion of a sinner, and maintain that none are converted but by the prevailing efficacy of grace alone. The Lutherans acknowledge but two sacraments, that is to say, baptism and the Lord's supper. They deny transubstantiation, the mass, the elevation and adoration of the host, the ceremonies, and all that external worship which the church of Rome observes with respect to the body and blood of Jesus Christ: but they believe, that the real presence of the humanity of Jesus Christ is with, in, and under the elements of bread and wine in the holy communion, and maintain in vindication of their ubiquity, that all the perfections of Christ's divinity were communicated to his humanity. They reject the adoration of saints and relics. Although it be our bounden duty, they say, to imitate the saints, and set them before our eyes as great examples, yet we ought not to invoke them, nor imagine that there are any latent virtues in their relics, &c. They condemn all acts of penance and human expiations, such as solemn vows, pilgrimages, nine days' devotions, macerations, and other works of supererogation; that is to say, such mortifications, as, by the laws of Christianity, are no ways imposed upon us, &c. They reject all distinction of meats, and the observance of Lent, all monastic vows and convents, the celibacy of the clergy, and the performance of divine service in an unknown tongue; and, in short, all the ceremonies practised in the Romish church.

Consecration of their Churches.

Their pastors, with their several congregations, either meet at the parsonage, or at some convenient place near the church intended to be consecrated, and afterwards march in procession two and two, once at least, and sometimes thrice, all round it, singing certain divine hymns or canticles all the way. As soon as this previous act of devotion is over, they enter the church, where the service is opened with singing again; after which some portion of the sacred Scriptures is read to them, and a sermon preached on the solemnity of the day. If the income, or revenue, of the church will admit of it, or the congregation are able and willing to defray the expense, the superintendent of their metropolis is requested to assist at the ceremony, to give his benediction to the church, and consecrate it with some proper discourse of his own composing; which favour is acknowledged, not only by a handsome gratuity, but an elegant entertainment.

Two divines are generally appointed for the purpose of ordination, who not only inquire into the real merit and natural qualifications of the candidates, such for instance as a proper stature, a musical voice, health Their Ministers. and strength, but also into their knowledge of the learned languages, and their abilities to argue, on both sides, all controversial questions. They inquire likewise into the religious principles and particular tenets of the respective candidates. It is highly requisite and just that they should be sound and orthodox, that is to say, be in all respects conformable to the doctrines which they are intended to maintain and teach, and which the church they are to serve professes; and that they should be fixed and unalterable during their establishment in that sacred function. After such

due inquiries having been made, the candidate is ordered to preach before his examiners on some particular text of their own choosing. Upon the report of his being duly qualified, a church may be offered him; however, according to the Saxon discipline, he is obliged, before he is absolutely declared minister of any congregation, to preach several times before them; and the opinion of the people must afterwards be consulted, and their approbation and consent procured.

Ordination of Ministers.

As

The day of ordination being fixed, the candidate repairs to the church, where he is to be ordained in the presence of several ministers, ecclesiastical judges, and a numerous congregation of the faithful. He there makes a confession of his faith, either before or some time during the sermon. In the prayer after the sermon, the candidate is particularly taken notice of, and prayed for by name. soon as the minister withdraws from the pulpit, the Veni Spiritus Sancte is immediately sung, and during the performance the superintendent, who is primate of the Lutheran clergy, repairs to the altar, accompanied by six colleagues, or coadjutors, and followed by the candidate, who falls down on his knees before him. Here the superintendent, addressing himself to his six colleagues, having first communicated the candidate's request, invites them to join with him in prayer on his behalf; in the next place he reads the formulary of election, which is accompanied with another prayer; and after that, directs his discourse to his six coadjutors, saying, Dearly beloved brethren in our Lord Jesus, I exhort you to lay your hands on this candidate, who presents himself here before us in order to be admitted a minister of the church of God, according to the ancient apostolical institution, and to concur with me in investing him with that sacred office." After this formal address, he lays his hands directly on the head of the candidate, and says to him, Sis maneasque consecratus Deo, which literally construed is, Be thou, and so remain to be, devoted to the service of God. The six colleagues repeat, after the superintendents, the ceremony of imposition of hands, and make use of the same form of words: after which, the superintendent addresses himself to the person thus ordained in the terms following: "Being assembled here with the aid and assistance of the Holy Ghost, we have made our humble supplications to God for you, and hope that he will vouchsafe to hear our prayers. Wherefore, I ordain, confirm, and establish you, in the name of the Lord, pastor and spiritual instructor of the saints belonging to the church, &c. ; govern it in the fear of the Lord, and have a watchful eye over it, as a faithful shepherd over his flock," &c. These words are, properly speaking, the very essence of ordination. The superintendent, after he has pronounced this exhortation, withdraws from the altar, and the stated minister of the place approaches it, dressed in his sacerdotal vestments, to read the communion service, and to consecrate the bread and wine, which he administers to the new pastor, who receives it upon his knees. Some few hymns, or canticles, and the usual benediction, conclude the ceremony.

At their first entrance into the church, both men and women put up an ejaculatory prayer, the former holding their hats and the latter their fans before their faces. The same ceremony is observed as soon as divine service is over. The prayer generally made use of on these occasions is the Lord's Prayer. When the congregation of

Mode of

Worship.

the faithful are met in order to apply themselves to any exercise of devotion, whether it be preaching, or reading the Scriptures only, or praying, it is always introduced by the singing of some psalms or spiritual hymns suitable to the occasion.

They have two sermons at least every Sunday, especially if it be a solemn festival, that is to say, one in the morning, and another in the afternoon. There is a catechetical lecture besides, at which their probationers are always examined. Their burials are frequently put off, likewise, till Sunday, for the benefit of a prayer, or, at least, a funeral sermon, which the Lutherans always preach upon the decease of any of their members, whether young or old, rich or poor. Their texts are very seldom taken out of those books which the Lutherans and the Protestants call apocryphal. The last thing which we shall take notice of in relation to their sermons, is, that of their circular predications, which is the term they make use of to distinguish those sermons which their pastors are obliged to preach at particular times in the metropolitan church, in presence of the superintendant, in order that he himself may form a just judgment of their method, and the progress they make in the ministerial office; also that he may examine their principles, and prevent them deviating from the orthodox faith.

After the sermon, the service concludes with some select prayers or supplications to Almighty God, thanksgivings, and publications. In the first, all sick persons, all women labouring of child, or in child-bed, all that travel by land or by water, all persons any way afflicted or distressed in mind, body, or estate, are recommended to God as proper objects of his succour, comfort, and assistance. In Denmark, all those who are drawing near to the time appointed for the consummation of their marriage are likewise recommended to God in the prayers of the church. In their thanksgivings, those particular persons who had received great mercies desire to return their grateful acknowledgments to Almighty God for the same. In their publications, timely notice was given of such matters as particularly related to the church; that is to say, of some extraordinary acts of devotion, such as the observance of an ensuing solemn festival, or fast, or the like, &c. In some places, the public orders of the civil magistrate are read in the pulpit.

The Lutherans retain the use of the altar for the celebration of the Holy Communion. They likewise make use of lighted tapers in their churches, of incense, and a crucifix on the altar, of the sign of the cross, and of images, &c. Several of their doctors acknowledge that such materials add a lustre and majesty to divine worship, and fix at the same time the attention of the people.

Festivals.

The Lutherans retain the observance of several solemn festivals after their reformation. They keep three solemn days of festivity at Christmas. In some Lutheran countries, the people go to church on the night of the nativity of our blessed Saviour with lighted candles or wax-tapers in their hands; and the faithful, who meet in the church, spend the whole night there in singing, and saying their prayers by the light of them. Sometimes they burn such a large quantity of incense, that the smoke of it ascends like a whirlwind, and their devotees may properly enough be said to be wrapped up in it. It is customary likewise in Germany to give entertainments at such times to friends and relations

and to send presents to each other, especially to the young people, whom they amuse with very idle and romantic stories, telling them that our blessed Saviour descends from heaven on the night of his nativity, and brings with him all kinds of playthings.

They have three holidays at Easter, and three at Whitsuntide, as well as those before-mentioned at Christmas. These festivals have nothing peculiar in them with respect to the ceremonies observed at those times; but with regard to some particular superstitions, they are remarkable enough; as, for instance, that of the Paschal water, which is looked on as a sovereign remedy for sore eyes, and very serviceable in uniting broken limbs. This Paschal water is nothing more than common river water, taken up on Easter-day, before the rising of the sun. They have another superstitious notion with respect to their horses: they imagine that the swimming them in the river on Easter-day, before the sun rises, preserves them from lameness.

The other festivals observed by the Lutherans are, New-Year's day, or the Circumcision, a festival not near so ancient as the four above-mentioned; the festival of the Three Kings, or, otherwise, the Epiphany; the Purification of the Blessed Virgin, or Candlemas; and Lady-day, or the Annunciation. There is no public work nor service devoted to the Blessed Virgin, nor are there any processions, or other ceremonies, which are observed by the Roman Catholics on the two latter festivals. The festival of the Sacred Trinity is solemnised on the Sunday after WhitSunday; that of St. John Baptist, on the 24th of June; and that of the Visitation of the Blessed Virgin, on the 2d of July, as it is by the Roman Catholics. To conclude, the festival of St. Michael the Archangel, or rather the ceremonies observed by the Lutherans on that day, are the remains only of an ancient custom, which has been preserved amongst them, although somewhat extraordinary, as the members of their communion retain no manner of veneration for angels.

In 1523, Luther drew up a formulary of the mass and communion for the particular service of the church of Wittemberg. Without attempting to particularise the various parts of it, it may be observed that all Liturgy. the churches where Lutheranism prevailed were obliged entirely to conform to it. However, those orders were never punctually obeyed. Some Lutheran countries have one ritual, and some another. There is a difference, likewise, in their liturgies, though as to the fundamental articles, they all agree.

On the Sunday when the communion is to be administered, the minister, immediately after the sermon, prays to Almighty God for all those in particular who purpose to receive the holy communion. Communion. There is no form of prayer, however, for that purpose; but the minister is at free liberty to say what he thinks most suitable to that solemn occasion. After the sermon, likewise, they sing a psalm, or some short hymn or hymns, adapted to that particular act of devotion. Whilst they are singing, those of the congregation who are duly prepared for the receiving of the sacrament advance towards the altar, and fall down on their knees; at least, so many of them as can with convenience approach it at once. As soon as the hymn is over, the minister says, Let us pray; and sings, at the same time, the Lord's Prayer; and when the congrega