mental doctrines of the Gospel, which the Church of England maintains in her articles of faith;-if the form of Church government which she adopts, and the ceremonies which she has instituted, can be traced through a long series of writers during the first five centuries of the Christian era; it is scarcely too much to assume that the former are proved, and the latter sanctioned, by the assent and the usage of the Apostles themselves. Had any of the Christian doctrines been corrupted during that period, the progress of such corruptions would have been shown in successive writers; in the same manner as the various heresies, which arose from time to time, are refuted and exposed. The impossibility of forcing any new doctrine, or any corruption of the primitive faith, upon the whole Christian world, and inducing its reception as one of Apostolic institution, is well illustrated in Dr. Burton's Introduction to his Anti-Nicene Testimonies. This supposed case, it is true, is immediately connected with the subject of his own inquiry; but it is equally applicable to any doctrine, or system of doctrines, whatsoever. "The period," says he, "which had elapsed from the death of our Saviour to the assembling of the Council of Nice (A. D. 325), was about the same as that between the congress of Vienna and the reign of Henry the Seventh, in England. Now let us suppose the ministers assembled at Vienna to have published a new history of Europe, in which it was asserted that Henry the Seventh obtained the throne of England, not by his victory over Richard the Third, or by a kind of hereditary claim, but by a divine right which was universally admitted and never disputed in his own days. There is surely no more difference between such a fable and the real history of Henry the Seventh's accession, than between the notion of Jesus being very and eternal God, or a mere mortal man: and if it would be impossible to make the people of England receive the one as true, it would surely have been equally impossible, in the other case, for the whole Christian world to be induced to alter their belief."

The value of the Patristical writings, however, has not yet been duly estimated. They are not merely to be regarded as faithful records of the primitive Church, and attesting documents of the doctrine of Christ. To a certain extent, as we have already hinted, they contain a variety of valuable expositions of the sacred text, The earlier Fathers are known to have given their undivided attention to the study of the Bible: they were intimately acquainted with the peculiarities of its composition, and the customs, the antiquities, and the prejudices of the people, to whom its Scriptures were more immediately addressed. On the other hand it is objected, that their interpretations are highly metaphorical; that allegories, and types, and figures, abound in every page; and that the laws of modern criticism are violated to an unjustifiable extent. But metaphorical writing is sometimes far from inappropriate, and, if well conducted, is even forcible and expressive; and the Fathers may have been led into the errors complained of, if errors they be, by a close and searching study of the types, and parables, and prophecies, and allusions of the Sacred Writings. Every age, moreover, is characterised by a peculiar style; and the Oriental writers were more especially given to a species of symbolical composition, which, though greatly and justly

depreciated at the present day, was fully and accurately understood in the first age of the Gospel. We have only, therefore, to adapt our feelings to the times in which the FATHERS wrote, to divest ourselves of modern prejudices, and to strip the rhetorical flourishes of the ancients of their figurative clothing, in order to extract much useful and highly important matter in the way of biblical illustration. If, indeed, allegory is to be regarded as an insuperable objection against the study of the Fathers, it should seem that the Scriptures themselves may lose some portion of their authority on that score.

There is yet another point in which the FATHERS may be studied with considerable advantage. Their practical exhortations are excellent models of pastoral zeal in the promotion of piety and virtue. To them the religion of Christ was every thing; and they inculcated the duties which it enjoined with the earnestness of men, who looked upon it as the sum and substance of all human hopes and expectations. They devoted themselves to it with all the energies of the soul; and their devout affections were raised by its influence to a degree of warmth and animation, which is never observable in the prosecution of ordinary affairs. It is true they were enthusiasts; but they were not fanatics. Although the arguments which they employed, and the language of their admonitions, may not be calculated to produce a very powerful effect in modern times, the warmth and earnestness of their appeals may be profitably imitated, and the substance of their discourses adapted to the taste and circumstances of every age. There are religious and moral passages in some of the Fathers, and in Chrysostom especially, of the most exquisite beauty, and applied with the utmost skill and force; directed, indeed, against vices and follies which are now exchanged for others of a different complexion, but equally applicable, with a slight variation in the terms, to the sins and failings of the generality of mankind. It is in making due allowance, indeed, for the circumstance under which they wrote, that the whole secret of reading the Fathers with profit depends. They are not to be held accountable for the peculiarities of the age in which they lived; they are to be judged in reference to the habits, and ideas, and learning of their own age and country, and not in reference to the literature and improvements of modern times.

To the student in divinity then, and more especially to the minister of the Gospel, the study of the early Fathers cannot but be profitable. In their holy lives, and persevering steadfastness, the purity of the Christian religion, and the sincerity of their attachment to it, is pre-eminently exemplified; and this model of primitive holiness and constancy will prompt their successors to like exertions in promoting the knowledge and the influence of the faith which they profess. The arguments supplied by the Patristical writings will frequently furnish the means of resisting the inroads of modern scepticism, and the innovations of heterodoxy, fanaticism, and fraud; and the spirit in which their controversies were conducted, will inspire a firm and unbending spirit in the cause of righteousness, yet tempered with moderation, and free from asperity and ill-will. Their expositions of Scripture, though sometimes incorrect, may generally be consulted with advantage; and their practical admonitions are the very essence of

unaffected piety, earnest exhortation, honest enthusiasm, affectionate solicitude, and patient zeal.

It is not, however, by a casual and cursory glance at detached portions of the primitive writings, that a just idea can be formed of their value and importance. They should form an essential feature in the course of Theological inquiry, and be read systematically and at large. A substantial knowledge of them can only be acquired by assiduous and accurate investigation of the individual and collective testimonies to the discipline and doctrine of the Church of Christ. The early apologists would, perhaps, be beneficially digested first; then the early ecclesiastical writers; and subsequently, the principal writers. of the first five centuries in a chronological order. The observations, which we are about to offer, must not be regarded as a sufficient, or even superficial, summary of their writings. They are merely intended as a guide to the student in commencing his labours:brief outline of a plan, which he will find it advantageous to pursue and to fill up. He must not be discouraged by the difficulties which may interrupt his course; he must not be wearied by tediousness of style, or rudeness of composition; he must not be checked by uninteresting speculations, or disappointed by occasional errors and imperfections; but he must continue his researches with industry and perseverance, and he will eventually be rewarded amply for his pains, "Inquire, I pray thee," says Job, " of the former age, and prepare thyself to the search of their fathers. For we are but of yesterday, and know nothing.. Shall not they teach thee, and tell thee, and utter words out of their heart?" Job viii. 8-10.

- as a

The RUBRICK of the CHURCH OF ENGLAND, examined and considered; and its USE and OBSERVANCE most earnestly recommended to all its Members, according to the intent and meaning of it. By THOMAS COLLIS, D. D. of Magd. Coll. Oxon. London, 1737.

(Continued from p. 46.)

To the sacred festivals of Easter and Whitsuntide, are eminently joined two holidays, which are added and devoted for and to more than ordinary rejoicings. It was a custom of the antients to repeat some part of this solemnity upon Low Sunday, which was so called because of a lower degree. This custom of repeating might be the occasion of the repetition sermons, upon that day, at St. Mary's. The first that is repeated, is preached at Christ Church, by the Dean or his substitute; the second at St. Peter's-in-the-East, on Easter day in the afternoon, there being no University sermon in the morning, every college having one in their particular chapels; the others are upon the two holidays, at St. Mary's, unless either of them should happen to fall upon the feast of St. Mark, and then it is taken care of and preached at St. Mary Magdalen College, otherwise those persons, as well as the repeater, are appointed by the vice-chancellor. This Low Sunday was likewise called Dominica in Albis, i. e. the Sunday of putting off the chrisomes that had been put upon the children on Easter eve, when they were baptized. This chrisome

was a white vesture, or garment, which was then put on, as a token of innocency, and took its name from the ointment with which the children were anointed, when it was put on. If the children lived, the women offered it up, when they were churched, to be produced as evidence against them, if they should afterwards violate and deny that faith which they then professed. But if the children died they were then wrapped in it in the nature of a shroud. And from this the word chrisome had its rise in the weekly bills of mortality; and by the ingenuity of those that made the report, it was put for children that die before they are baptized, and so are not capable of christian burial.

There having been different observances of the feast of St. Matthias, every fourth year, let us examine what has been said upon it, without any more ceremony. The year that we go by consisting of three hundred and sixty-five days and about six hours; these last hours were reserved and put together every fourth year, in order to make up what is called the intercalary day, and as this day was inserted at the latter end of February, upon the account of its retrograde calculation from the sixth of the calends of March, and reckoned twice then, it was therefore called Bissextile. The word leap might be added to it, from the Rubrick in Queen Elizabeth's Common Prayer Book. When the year of our Lord (i. e. when the number of years from the birth of Christ) may be divided into four even parts, then the Sunday letter leapeth. We have it again from the great Bible in the order, How the rest of the Holy Scriptures (besides the Psalter) is appointed to be read:-When the years of our Lord may be divided into four even parts, which is every fourth year, then the Sunday letter leapeth. Archbishop Sancroft was one of the reviewers that settled the celebration of this feast upon the twenty-fourth for ever. As he excelled in this kind of knowledge he was principally concerned in revising this kalendar. He was appointed one of the supervisors of the press, when the Act of Uniformity passed. Whatever provision, order, or alteration was then made, as well as whatever else is in our Common Prayer, lays a positive obligation upon all that have engaged themselves to regard it, so as to execute whatever is directed, as everywhere is allowed and confirmed by Parliament and Convocation. However, for all this rule was thus established, yet were there not wanting some, who out of inconsideration or contempt, observed this day in the leap year, still upon the twenty-fifth ; which confused and unwarrantable practice caused the Archbishop to publish his injunction or order, requiring "all Parsons, Vicars, and Curates to take notice, that the feast of St. Matthias is to be celebrated (not upon the twenty-fifth of February, as the common almanacks boldly and erroneously set it, but) upon the twenty-fourth of February, for ever, whether it be leap-year or not; as the kalendar in the Liturgy, confirmed by the Act of Uniformity, appoints and enjoins. Given at Lambeth House, Feb. 5, A. D. 1683. W. Cant."- "What force this order might have had (had it been legally grounded) during the government of that Archbishop, I shall not dispute, says the author of a Commentary on the Book of Common Prayer; but I think it can have little now, especially if we consider that it is an order contrary

to the laws of the land, to the canons of the Church, and the immemorial practice thereof; to all the rules of ecclesiastical chronology, and even to the very kalendar of the Liturgy, which vouches in its behalf."

After such a round paragraph upon the Archbishop's Order, the Doctor could do no less than examine a little the truth of this assertion; for if this fails, says he again, our Archiepiscopal Order must fall to the ground. We have thought it advisable to refer to the examination itself, that every one may judge wherein the assertion fails, and how the order falls to the ground. What we are to observe here is, that the Vigil or Eve is placed against 23 of the first column: that the title of the month is, February hath 28 days: that 29 in the first column, is to be understood only of leap-year: that there are two first lessons from Deuteronomy against it, and Matthew vii. and Romans xii. against them, to be read in the bissextile according to the order, "How the rest of the Holy Scripture is appointed to be read." Some have thought that these second lessons were selected, upon their being so full of short sentences of advice, so useful for life. And to know what lesson shall be read every day, look for the day of the month in the kalendar following. (The title of the kalendar in general before January is, The Kalendar, with the Table of Lessons :) and there ye shall find the chapters that shall be read for the lessons, both at morning and evening prayer, except only the moveable feasts, which are not in the kalendar; and the immoveable (as this) where there is a blank left in the column of lessons. The proper lessons for all which days, are to be found in the table of proper lessons; for "concerning the service of the church," we learn, too, that "forasmuch as nothing can be so plainly set forth, but doubts may arise, in the use and practice of the same, to appease all such diversity (if any arise) and for the resolution of all doubts, concerning the manner how to understand, do, and execute the things contained in this book; the parties that so doubt, or diversely take any thing, shall always resort to the Bishop of the diocese, who by his discretion shall take order for the quieting and appeasing of the same; so that the same order be not contrary to any thing contained in this book. And if the Bishop of the diocese be in doubt, that he may send for the resolution thereof to the Archbishop."

It may from hence be pretty fairly surmised, that it is the duty of the Clergy, however, to conform to the celebration of this feast upon the twenty-fourth, as it is prescribed by authority; and as the said authority enjoins him to subscribe in the following form to the Act of Uniformity, under no less a penalty if he does not do it, than deprivation, ipso facto:-"I do here declare my unfeigned assent and consent, to all and every thing, contained and prescribed in, and by the book entitled, The Book of Common Prayer:" and as he likewise makes this public declaration, in the church, of his future behaviour, in these words: I do declare that I will conform to the "Liturgy of the Church of England, as it is now by law established."

Rogation Sunday, or the fifth Sunday after Easter, bears its name as being the head of a season set apart for more than ordinary prayers and supplication unto God. We are told that the calamities

VOL. XII. NO. II.