persed to preach the gospel, he travelled into Egypt, Cyrenne, and Africa, passing on to Lybia and Mauritania, where he confirmed his doctrine by a number of miracles. That he came at last to the western islands, and visited England in particular; where, having converted many to the Christian faith, he was persecuted by the idolatrous inhabitants; and, lastly, crucified; all which he underwent with firmness and constancy. 2. Of what descent and parentage was St. Jude? A. He was of Christ's kindred, being brother to James the less, the first bishop of Jerusalem, and son, as is supposed, to Mary, the sister of the blessed Virgin ;*he styled himself the brother of Jesus Christ. 2. What was this Apostle called besides fude? A. Thaddeus and Lebbeus, to distinguish him from Judas the traitor: The names import zeal and alacrity in the service of God. Q. What account have we of St. Jude after our Saviour's ascension? A. The particulars of this holy man's life are not known with any certainty; though some writers affirm that he converted Abgarus, the king of Edessa, and many of his people, by his preaching and miracles; that he went up and down Judea, Galilee, Samaria, Idumea, and Mesopotamia, taking Arabia, and Syria in his way. He is also said to have suffered martyrdom at last in Persia, for exposing the superstitions of the Magi. Q. What does the church pray for in the collect for this day? A. For grace, that we may be joined together in unity of spirit, by the doctrine of the Apostles. It was no unusual thing among the Jews to have more children than one called by the same name. L. Of All-Saints' Day, November 1. Q. What festival does the church celebrate this day? A. That of All-Saints, which is a feast of no very great antiquity. About the year of our Lord 610, the Pantheon, or temple dedicated to all the gods, at the desire of Bonaface IV. bishop of Rome, was taken from the heathen by Phocas the emperor, and dedicated to the honour of all martyrs. Hence the original of All-Saints, which was then celebrated on the first of May. Afterwards, by an order of Gregory IV. it was removed to the first of November, in the year of our Lord 834, where it hath stood ever since. And the venerable compilers of our liturgy having rejected the celebration of a great many martyrs' days, which had grown too numerous and burthensome to the church, thought fit to retain this day, whereon the church, by a general commemoration, returns her thanks to God for them unitedly. Q. What does the church pray for in the collect for this day? A. For grace to follow the blessed saints in all virtuous and godly living, so that we may come to those unspeakable joys which God hath prepared for them that love him. Q. What is to be observed concerning the portion of scripture which is chosen for the epistle? A. That this part of the Revelation, so chosen, has a peculiar propriety with respect to the festival which is celebrated on this day, not only in the conclusion, but likewise in the list of those who were sealed; for in the allegorical style, which St. John uses, other things are to be understood than what are contained in the letter of scripture; whence it is common to apply what is said of the Jews or Jerusalem to different states of the Christian church, as may be warranted by St. Paul's explication of the two covenants in Galations, chap. iv. 24, to the end. This consideration may likewise account for the tribe of Dan's being omitted, and that of Manasseh inserted, as well as the order in which they are recited, contrary to that of their birth. Q. What is to be observed concerning the gospel? A. That nothing could have better suited the service of the day than this choice; where Christ pronounces those happy who are humble, modest, meek, and considerate; rather expressing a sorrowful concern for their own sins and those of the community to which they belong, than indulging themselves in mirth and extravagance; who are lovers of truth and justice, equitable, merciful, pure, and patient; endeavouring to promote peace and good neighbourhood; bearing with the reproaches and persecutions to which they are exposed; who speak the truth, and serve God conscientiously. CHAPTER VI. Of the Order for the Administration of the Lord's Supper, or Holy Communion. 1 CORINTHIANS xi. 23, 24, 25, 26. For I have received of the Lord that which also I delivered unto you, that the Lord Jesus the same night in which he was betrayed took bread, &c. I. Of the Communion in general. Q.WHAT is the virtue of the whole eucharist? A. Whatever benefits we now enjoy, or hope hereafter to receive from Almighty God, they are all purchased by the death, and must be obtained through the intercession of the holy Jesus. We are, therefore, taught not only to mention his name continually in our prayers, but are also commanded, by visible signs, to represent and show forth to his heavenly Father his all-sufficient and meritorious death and sacrifice, as a more powerful way of interceding, and obtaining the divine acceptance; so that what we more compendiously express in that general conclusion of our prayers, through Jesus Christ our Lord, we more fully and forcibly represent in the celebration of the holy eucharist; wherein we intercede on earth, in conjunction with our High Priest in heaven, and plead the virtue and merits of the same sacrifice here which he is continually urging for us there. Because of this near alliance between praying and communicating, we find the eucharist was always, in the purest ages of the church, a daily part of the public services. And, therefore, though the shameful neglect of religion with us has made the imitation of this example to be rather wished for than expected, yet it shows us what excellent reason our church had to annex so much of this office to the usual service on all solemn days. 2. What was the primitive form of administra tion? A. As to the primitive and original form of administration, since it does not appear that our Saviour prescribed any particular method, it was various in divers churches; only all agreed in using the Lord's prayer, and in reciting the words of the institution of this sacrament, which some think was all that the Apostles used. But afterwards their suc cessors in their several churches added a number of other forms; most of which, though with some corruptions, are still extant; and yet notwithstanding these, St. Basil, St. Chrysostom, and St. Ambrose, did each of them compile a distinct liturgy for his own church. And the excellent compilers of our common prayer have used the same freedom, extracting the purest and rejecting the counterfeit parts out of the former, and so have completed this Q model, with so exact a judgment and happy success, that it is hard to determine whether they more endeavoured the advancement of devotion, or the imitation of pure antiquity: for we may safely affirm, that it is more primitive in all its parts, and better adapted to assist us in worthily receiving, than any other liturgy now used in the world. The style is plain and animating; the phrase is that of the most genuine Fathers; and the whole composition very pious and proper to represent, and give efficacy to the performance of the duty. II. Of the Rubrics before the Communion Office. 2. What is the design of the first and second rubric? A. To prevent the minister from giving the communion to any who are open and notorious evil livers, or between whom he perceives malice or hatred; by which prudent restraint the church, doubtless, intends not barely to punish the offender, but also to keep him from adding to his sins by an unworthy reception of this sacrament. Q: How does it appear that this is no novel or unnecessary power? A. It is plain from the practice of the ancient church, in which, though all open offenders, as soon as known, were put under censure; yet if, before censure, they offered themselves at the communion, they were repelled. This is evident from St. Chrysostom,* who does not more earnestly press the duty, than he plamly asserts the authority of the sacerdotal power to effect it. "Let no Judas," says he, "no lover of money be present at this table; he that is not Christ's disciple, let him depart from it. Let no inhuman, no cruel person, no incompassionate or unchaste man, come hither. I speak this to you who administer, as well as to those * Hom. 83. in Matt. xxvi. |