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And this Collect.

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 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.

ALMIGHTY Lord, and everlasting God, vouchsafe, we beseech thee, to direct, sanctify, and govern, both our hearts and bodies, in the ways of thy laws, and in the works of thy commandments; that, through thy most mighty protection both here and ever, we may be preserved in body and soul; through our Lord and Saviour Jesus Christ. Amen.

THE

Then the Bishop shall bless them, saying thus,

HE Blessing of God Almighty, the Father, the Son, and the Holy Ghost, be upon you, and remain with you for ever. Amen.

¶ And there shall none be admitted to the holy Communion, until such time as he be confirmed, or be ready and desirous to be confirmed.

NOTE.

CONFIRMATION in the primitive Church was usually administered immediately after baptism, and consisted in the bishop's giving his blessing to the newly-baptized persons, which was accompanied by a second anointing, by imposition of hands, and signing with the Cross. Even infants were thus confirmed in ancient times, and the rite was evidently regarded in no other light than as an appendage to baptism. It continued to be viewed in this manner for many hundred years, and during this period-that is, till about the close of the eighth century, even the Communion was administered to children of the tenderest age. As the circumstances of the Church have changed, it has been thought expedient to regard this rite not simply as a confirmation of the blessing given at baptism, but as a confirmation of faith to which the person receiving it becomes himself a party. Hence it is properly deferred till he is of an age to understand the principles of his faith, and the duties for which he becomes responsible by the profession of belief.

Imposition of hands is a part of the rite for which there is the plain authority of Apostolic example. St. Paul speaks of the "laying on of hands" in immediate connexion with the doctrine of baptism. (Heb. vi. 3.) When Peter and John had preached to the Samaritans, "they laid their hands on them, and they received the Holy Ghost." (Acts viii. 14.) In the same manner St. Paul laid his hands on the disciples at Ephesus; and innumerable allusions to this rite, in accounts of the early Church, plainly show that it continued to be regarded as a custom which ought to be observed in conformity with these primitive sanctions. But however venerable it may be as an Apostolic and significant form of blessing, it possesses not the characteristics which are deemed necessary to constitute a Sacrament. Our Church, therefore, while it retains Confirmation as a useful and important ceremony, numbers it not with the Sacraments; and insists upon its being received, not as resting on a direct command of Christ, but as an ordinance of the Church, acting by the example of the Apostles, and of Apostolic men and churches in the purest times of the Gospel.

The short address with which the service commences was not inserted till the last review in 1661. Before that, there was a Rubric which spoke of Confirmation as a means of grace and strength to

be bestowed on children when about to enter the world; but not with any clearness of its nature as an ordinance for the declaration of faith. The accompanying question was also introduced at the last review, the original service having commenced with the succeeding ejaculations, taken from the Psalms. (Psalms exxiv. 8; cxiii. 2; cii. 1.) The prayer which follows is founded on Isaiah xi. 2, and was used in the most ancient churches. To those who come rightly prepared for the ordinance, it will afford inexpressible satisfaction, as will the blessing and the confirmatory sign of their being admitted, in the assembly of the faithful, to all the enjoyments of Church Communion. The imposition of hands was almost universally confined to bishops in the early churches. Some cases appear to have occurred in which Presbyters performed the ceremony; but it seems to have been either under remarkable circumstances, or with certain limitations, that they were permitted to exercise this highest of the functions of the Church. According to the first book of King Edward, the imposition of hands "was to be accompanied with the sign of the Cross;" and the words of the prayer were somewhat different, referring both to this practice and to that of anointing, which had only lately been discontinued. The salutation of "Peace be with you," in the original service, followed the imposition of hands. This at the last review was changed into the present form; and at the same time the Lord's Prayer was introduced, which had not before a place in the Office. The concluding Collect from the Communion Service was added at the Restoration.

It is greatly to be hoped that this edifying and impressive ordinance may be regarded with more seriousness than it seems to have been in our Church during late years. A much longer preparation than is usually given is necessary to effect this important object-more reading, more catechising, more thought, and more prayer.

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First the Banns of all that are to be married together must be published in the Church three several Sundays, during the time of Morning Service, or of Evening Service, (if there be no Morning Service,) immediately after the second Lesson; the Curate saying after the accustomed

manner,

PUBLISH the Banns of Marriage between M. of -- and N. of ——. of of If any of you know cause, or just impediment, why these two persons should not be joined together in holy Matrimony, ye are to declare it. This is the first [second, or third] time of asking.

And if the persons that are to be married dwell in divers Parishes, the Banns must be asked in both Parishes; and the Curate of the one Parish shall not solemnize Matrimony betwixt them, without a Certificate of the Banns being thrice asked, from the Curate of the other Parish.

At the day and time appointed for solemnization of Matrimony, the persons to be married shall come into the body of the Church with their friends and neighbours: and there standing together, the Man on the right hand, and the Woman on the left, the Priest shall say,

EARLY beloved, we are gathered together here in the sight of God,

DEA

and in the face of this congregation, to join together this Man and this Woman in holy Matrimony; which is an honourable estate, instituted of God in the time of man's innocency, signifying unto us the mystical union that is betwixt Christ and his Church; which holy estate Christ adorned and beautified with his presence, and first miracle that he wrought, in Cana of Galilee; and is commended of Saint Paul to be honourable among all men and therefore is not by any to be enterprised, nor taken in hand, unadvisedly, lightly, or wantonly, to satisfy men's carnal lusts and appetites, like brute beasts that have no understanding; but reverently, discreetly, advisedly, soberly, and in the fear of God; duly considering the causes for which Matrimony was ordained.

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First, It was ordained for the procreation of children, to be brought up in the fear and nurture of the Lord, and to the praise of his holy Name.

Secondly, It was ordained for a remedy against sin, and to avoid fornication; that such persons as have not the gift of continency might marry, and keep themselves undefiled members of Christ's body.

Thirdly, It was ordained for the mutual society, help, and comfort, that the one ought to have of the other, both in prosperity and adversity. Into which holy estate these two persons present come now to be joined. Therefore if any man can shew any just cause, why they may not lawfully be joined together, let him now speak, or else hereafter for ever hold his peace.

I

And also, speaking unto the persons that shall be married, he shall say,

REQUIRE and charge you both, as ye will answer at the dreadful day of judgement when the secrets of all hearts shall be disclosed, that if either of you know any impediment, why ye may not be lawfully joined together in Matrimony, ye do now confess it. For be ye well assured, that so many as are coupled together otherwise than God's Word doth allow are not joined together by God; neither is their Matrimony lawful.

¶At which day of Marriage. if any man do alledge and declare any impediment, why they may not be coupled together in Matrimony, by God's Law, or the Laws of this Realm; and will be bound, and sufficient sureties with him, to the parties; or else put in a Caution (to the full value of such charges as the persons to be married do thereby sustain) to prove his allegation; then the solemnization must be deferred, until such time as the truth be tried.

¶ If no impediment be ailedged, then shall the Curate say unto the Mun,

M.

WILT

TILT thou have this Woman to thy wedded wife, to live together after God's ordinance in the holy estate of Matrimony? Wilt thou love her, comfort her, honour, and keep her in sickness and in health; and, forsaking all other, keep thee only unto her, so long as ye both shall live?

N.

¶ The Man shall answer,

I will.

Then shall the Priest say unto the Woman,

LT thou have this Man to thy wedded husband, to live together after God's ordinance in the holy estate of Matrimony? Wilt thou obey him, and serve him, love, honour, and keep him in sickness and

in health; and, forsaking all other, keep thee only unto him, so long as ye both shall live?

I

The Woman shall answer,

I will.

Then shall the Minister say,

Who giveth this Woman to be married to this Man?

Then shall they give their troth to each other in this manner. The Minister, receiving the Woman at her father's or friend's hands, shall cause the Man with his right hand to take the Woman by her right hand, and to say after him as followeth.

M. take thee N. to my wedded wife, to have and to hold from this day forward, for better for worse, for richer for poorer, in sickness and in health, to love and to cherish, till death us do part, according to God's holy ordinance; and thereto I plight thee my troth.

Then shall they loose their hands; and the Woman, with her right hand taking the Man by his right hand, shall likewise say after the Minister,

IN. take thee M. to my wedded husband, to have and to hold from this

day forward, for better for worse, for richer for poorer, in sickness and in health, to love, cherish, and to obey, till death us do part, according to God's holy ordinance; and thereto I give thee my troth.

Then shall they again loose their hands; and the Man shall give unto the Woman a Ring, laying the same upon the book with the accustomed duty to the Priest and Clerk. And the Priest, taking the Ring, shall deliver it unto the Man, to put it upon the fourth finger of the Woman's left hand. And the Man holding the Ring there, and taught by the Priest, shall say,

W1

7ITH this Ring I thee wed, with my body I thee worship, and with all my worldly goods I thee endow: In the Name of the Father, and of the Son, and of the Holy Ghost.

Amen.

Then the Man leaving the Ring upon the fourth finger of the Woman's left hand, they shall both kneel down; and the Minister shall say,

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Let us pray.

ETERNAL God, Creator and Preserver of all mankind, Giver of all spiritual grace, the Author of everlasting life; Send thy blessing upon these thy servants, this man and this woman, whom we bless in thy Name; that, as Isaac and Rebecca lived faithfully together, so these persons may surely perform and keep the vow and covenant betwixt them made, (whereof this ring given and received is a token and pledge,) and may ever remain in perfect love and peace together, and live according to thy laws; through Jesus Christ our Lord. Amen.

Then shall the Priest join their right hands together, and say, Those whom God hath joined together let no man put asunder.

FOR

Then shall the Minister speak unto the people.

ORASMUCH as M. and N. have consented together in holy wedlock, and have witnessed the same before God and this company, and thereto have given and pledged their troth either to other, and have declared the same

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