and hast given unto them forgiveness of all their sins; strengthen them, we beseech thee, O Lord, with the Holy Ghost the Comforter, and daily increase in them thy manifold gifts of grace; the spirit of wisdom and understanding; the spirit of counsel and ghostly strength; the spirit of knowledge and true godliness; and fill them, O Lord, with the spirit of thy holy fear, now and for ever. Amen.

eis remissionem omnium peccatorum immitte in eos septiformem Spiritum Sanctum Paracletum de cœlis; spiritum sapientiæ et intellectus; spiritum scientiæ et pietatis; spiritum consilii et fortitudinis; et imple eos spiritu timoris Dominim.

The solemn invocation of the Holy Spirit is followed by the imposition of hands, which is given to each individual while the bishop repeats a benediction. As I have before observed, this imposition of hands does not seem, in early times, to have been given to every distinct individual in the Roman church; nor have we any account of it in the other churches of the west; but the rituals of Chaldea and Alexandria both direct the priest or bishop to give the imposition of hands to every separate person; though the former does not prescribe any particular benediction in each case, but one general prayer after the individual imposition of hands". In the Alexandrian ritual, as in the English, there is first a general prayer for the Holy Spirit, and after

m Manuale Sarisb. fol. 156. Miss. Leofr. fol. 286. Sacram. Gregorii à Menard. p. 74. Muratori, Sacram. Gelasii, tom. i. p. 571. Compare Martene de Antiq. Eccl. Rit. tom. i. p. 249, where it is copied from the

pontifical of Egbert, abp. of York, in the eighth century. See also the other orders which he gives.

n

Assemani, Cod. Lit. tom. iii. p. 138.

wards a particular benediction, accompanied with the imposition of hands on each individual.

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

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

• Assemani Cod. Lit. tom. iii. p. 82. 84.

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. Per 9.

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. Amen 3.

The rubric at the conclusion is also derived from the ancient practice of the English church.

9 Manuale Sarisb. fol. 156. i. p. 249. Pontificale Egberti ap. Martene de Antiq. Eccl. Rit. tom.

VOL. II.

Pontif. Egberti, ut supra. • Man. Sarisb. ut supra.

P

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 "makes, the oblation confirms, and the benediction "seals "?" 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. iv. sect. 1. c Ibid. ch. ii. sect. 14.