hour for it. One reason which is given for it is, because at this hour began our Saviour's Passion, St. Mark xv. 25, the Jews then crying out, "Crucify," &c. At this hour, therefore, is the Communion service (part of which is a commemoration of Christ's Passion) performed. Another reason given is, because this hour the Holy Ghost descended upon the Apostles, Acts ii. 15. Lastly, because it is the most convenient hour for all to meet, and despatch this with other offices before noon. For, till the service was ended, men were persuaded to be fasting; and therefore it was thought fit to end all the service before noon, that people might be free to eat. Why this service is called the second,

see pp. 191, 192.

The place for this service is the Altar or Communion Table. d And so it was always in primitive times, which is a thing so plain as it needs no proof.

After this, the priest reads the Epistle and Gospel for the day. Concerning the antiquity of which, and the reason of their choice, hath been said already; nothing here remains to be shewn but the antiquity and piety of those rites which were used both by us and the ancient Church, about the reading of the Gospel. As,

I. When the GOSPEL is named, the clergy and the people present say or sing, GLORY BE TO THEE

c Durantus de ritibus Eccles. b. ii. ch. vii. p. 122.

d Rubric before the Communion.

O LORD. So it is in St. Chrysostom's Liturgy,d "Glorifying God that hath sent to them also the word of salvation." As it is in the Acts of the Apostles xi. 18, "When they heard these things they glorified God, saying, Then hath God also to the Gentiles granted repentance unto life."

II. While the Gospel is reading, all that are present stand: and Sozomen, in his Ecclesiastical History, tells us, it was a new fashion in Alexandria, that the Bishop did not rise up when the Gospel was read; "which," says he, "I never observed nor heard amongst any others whatsoever."f The reason was this: anciently, whensoever the holy Lessons were read, the people stood, to express their reverence to the holy word, Nehem. viii. 5. But because this was counted too great a burden, it was thought fit to shew our reverence, especially at the reading of the Gospel, which historically declares somewhat which our Saviour spake, did, or suffered in His own Person: by this gesture shewing a reverend regard to the Son of God, above other messengers, although speaking as from God. And against Arians, Jews, Infidels, who derogate from the honour of our LORD, such ceremonies are most profitable, as judicious Mr. Hooker notes.h

d Goar. Euchol. p. 69.

e Gratian Decret. pars. III. De Consec. Distinct. I. ch. lxv. p. 1997. D.

f Sozomen Hist. Eccles. b. vii. ch. xix. p. 735. A.

g S. Austin. Hom, CCC. in Appen. vol. v. p. 504. B.

h B. v. ch. xxx. §. 3. vol. ii. p. 179.

III. After the Gospel is ended, the use was to praise God, saying, THANKS BE TO GOD for this Gospel. So was it of old ordained, 1 that the lauds or praises should be said, not after the Epistle, but immediately after the Gospel, for the glory of Christ, which is preached in the Gospel.

In some places the fashion was then to kiss the book. And surely this book, by reason of the rich contents of it, deserves a better regard than too often it finds. It should in this respect be used so, as others may see we prefer it before all other books.

Next is the NICENE CREED; so called because it was for the most part framed at the great Council of Nice. But because the great Council of Constantinople added the latter part, and brought it to the frame which we now use, therefore it is called also the Constantinopolitan Creed. This Creed began to be used in Churches at the Communion service, immediately after the Gospel, in the year of our Lord cccxxxix.

Afterwards it was established in the Churches of Spain and France, after the custom of the Eastern Church, and continued down to our times.

The reason why this Creed follows immediately after the Epistle and Gospel, is the same that was given for the APOSTLES' CREED following next after

i C. Toletan. IV. can. xii. vol. v. p. 1709.

k C. Toletan. IJI. can. ii. vol. v. p. 1009.

the Lessons at Morning and Evening prayer. To which the Canon of Toledo last cited, hath added another reason of the saying it here before the people draw near to the holy Communion, namely, "That the breasts of those that approach to those dreadful mysteries may be purified with a true and right faith."1

A third reason is given by Dionysius. It will not be amiss to set down some passages of his at large, because they will both give us a third reason of using the Creed in this place, and discover to us, as I conceive, much of the ancient beautiful order of the Communion service.

The Bishop or Priest, standing at the altar, begins the melody of psalms, all the degrees of ecclesiastics singing with him. This psalmody is used, as in almost all priestly offices, so in this, to prepare and dispose our souls by holy affections, to the celebration of the holy mysteries following; and by the consent and singing together of divine psalms, to work in us an unanimous consent and concord one towards another. Then is read, by some of the ministers, first a lesson out of the Old Testament, then one out of the New, in their order, (for the reasons before mentioned in the discourse of lessons at morning service.) After this the catechumens, the possessed, and the penitents are dismissed, and they only allowed to stay who are

1 Vol. v. p. 1010.

m De Eccles. Hier. ch. iii. §. ii, iii. vol. i. p. 242.

deemed worthy to receive the holy Sacrament; which being done, some of the under ministers keep the door of the Church, that no infidel or unworthy person may intrude into these sacred mysteries. Then the ministers and devout people (reverently beholding the holy signs, not yet consecrated, but blessed and offered up to God on a by-standing table, called the table of proposition, τράπεζα προθέσεως) praise and bless the Father of Lights (from whom, as all good gifts, so this great blessing of the Communion does come) with the catholic hymn of praise, which some call the Creed, others more divinely the pontifical thanksgiving, as containing in it all the spiritual gifts which flow from heaven upon us, the whole mystery of our salvation. When this hymn of praise is finished, the deacons with the Priest set the holy bread and cup of blessing upon the altar; after which, the Priest or Bishop says the most sacred, that is, the Lord's Prayer, gives the blessing to the people; then they (in token of perfect charity, a most necessary virtue at this time of offering at the altar, St. Matt. v. 23.) salute each other. After which, the names of holy men that have lived and died in the faith of Christ are read out of the diptychs, and their memories celebrated, to persuade others to a diligent imitation of their virtues, and a steadfast expectation of their heavenly rewards. This commemoration of the Saints, presently upon the setting of the holy signs.