rially from each other. In all, however, psalms are sung in procession around the cemetery, and appropriate prayers conclude the office, as in the form which is generally used in England; in which Psalms xlix. and cxiv. are sung in procession, and are succeeded by collects.

CHAPTER XXIII.

PUBLIC AND PRIVATE PENITENCE,

ABSOLUTION,

AND EXCOMMUNICATION.

ACCORDING to the form of penance laid before the synod by Edmond Archbishop of Canterbury, A. D. 1580, the rite began with a sermon referring to the occasion, during which the offender was to stand on a raised platform in a sheet. The preacher was to interrogate the offender whether he confessed his fault, and implored forgiveness with promise of amendment. And in fine he desired the prayers of the people for the penitent.

This form comprises several features of the old rites of public penance on Ash Wednesday, when the bishop, after the penitents had been brought into the church, made a sermon. The penitents were clad in sackcloth, which had been customary from the times of Cyprian and Tertullian. The public confession of the penitents formed part of the rites from the earliest period. Prayers for the penitents

followed in all the ancient rituals, according to some of which, the penitents were ejected from the church at this time, and were only admitted again on Holy Thursday, or Cœna Domini, when they were publicly reconciled.

As to the reconciliation of those who have performed penance, it does not seem that there is any special form provided; but that they are to be admitted to the holy communion. This was originally the only mode of reconciling penitents.

With reference to private confession and absolution, we find them recommended previously to reception of the eucharist, to persons, whose consciences are burdened with grievous sins, and to sick persons. They are also sanctioned by the Canons of 1603 h. The form of confession and absolution is comprised in the Office for the Visitation of the Sick, where it is united with prayer and other forms peculiar to that office. According to the old rituals published by Morinus and Martene, the form of private confession included a profession of faith, of contrition, of forgiveness, with an imposition of some penance; and this was followed in due time by absolution. In later ages absolution was given before the penance was accomplished. The English Church does not compel her children to private confession of sins to a priest; and leaves them at liberty as to the choice of the minister to whom they may wish to "open their grief."

e Martene, l. i. c. vi. art. vii. f See the first Exhortation in the Communion Office.

Sick.

Office for Visitation of the

h Canon cxiii., Wilkins, Con

cilia, tom. iv. p. 400.

i Martene, De Antiquis Ecclesiæ Ritibus, lib. i. cap. vi. k First Exhortation in Communion Office.

1

According to the Ordo Romanus and various manuscript rituals of the ninth or tenth century published by Martene", the penitent who came to confess his sins, was, after prayer had been made by the priest, seated opposite to him", and interrogated as to the nature of his sin; the priest reminding him of various offences which he might have committed. In the Exhortation to the Sick in our ritual, the penitential portion commences with an admonition to the work of self-examination and repentance o. Then the priest enquired concerning the faith of the penitent, as in our office.

It appears from Martene, that in the middle ages it became customary not only to examine penitents as to their faith, but also as to their knowledge of the Lord's Prayer'; and, in fact, this rite was made the means of imparting a knowledge of the elements of religion in times when confession became compulsory. After this, the penitent was exhorted to the forgiveness of those who had injured him.

Then shall the minister examine him whether he repent him truly of his sins, and be in charity with all the world; exhorting him to forgive from the bottom of his heart all persons that have offended him; and if he have offended any other, to ask them forgiveness; and where he hath done any injury or wrong to any man, that he make amends to the uttermost of his power t.

Here shall the sick person be moved to make a special confession of his sins, if he feel his conscience troubled with any weighty matter ".

Item: Vis dimittere illis qui in te peccaverunt, omnia, ut et tibi Deus dimittat peccata tua? Ipso dicente, Si non dimiseritis hominibus peccata eorum, nec Pater vester cœlestis dimittet vobis peccata vestra. Si vult dimittere, suscipias ejus confessionem, et indicas ei pœnitentiam si non vult, non suscipias ejus confessionem ".

Volens ergo dimittere omnia his qui inde peccaverunt, confiteatur omnia peccata sua quæ recordari potest in hæc verba ".

the articles of their faith, the Pater noster, and the ten Commandments, in English, and hear them say the same particularly," &c. Wilkins, Concilia, tom. iv. p. 5.

t Visitation of the Sick. u Ordo Romanus, Martene, ubi supra.

▾ Visitation of the Sick. w The form is as follows: "Confiteor tibi, Domine, Pater cœli et terræ, tibique, bone et