Chapter 62

“XI.Of the Justification of Man.

“We are accounted righteous beforeGodonly for the merit of ourLord Jesus Christ, by faith, and not for our own works or deservings; wherefore, that we are justified by faith only is a most wholesome doctrine, and very full of comfort, as more largely is expressed in the Homily of Justification.

“XII.Of Good Works.

“Albeit that good works, which are the fruits of faith, and follow after justification, cannot put away our sins, and endure the severity ofGod’sjudgment; yet are they pleasing and acceptable toGodinChrist, and do spring out necessarily of a true and lively faith; insomuch that by them a lively faith may be as evidently known as a tree discerned by the fruit.

“XIII.Of Works before Justification.

“Works done before the grace ofChrist, and the inspiration of his Spirit, are not pleasant toGod, forasmuch as they spring not of faith inJesus Christ; neither do they make men meet to receive grace, or (as the school authors say) deserve grace of congruity: yea rather, for that they are not done asGodhath willed and commanded them to be done, we doubt not but they have the nature of sin.”

WORSHIP. Besides the usual application of this term to the supreme homage and devotion due only to theDivine Being, it is occasionally used in the Bible and Prayer Book, to denote honour, respect, and reverence given to men. Thus, in the 84th Psalm, it is said that “the Lord will give grace andworship(favour and dignity) to them that live a godly life.” In Luke xiv. 10, we read that the humble guest “shall haveworshipin the presence of those who sit at meat with him.” And in 1 Chron. xxix. 20, it is said, that all the congregation “bowed down their heads, andworshippedtheLordand the king.” In the Order of Matrimony in the English Prayer Book, the husband promises toworshiphis wife, that is, to render to her all that respect and honour to which she is entitled by the command ofGod, and the station she holds.

For the better understanding of this phrase we must know, that anciently there were two sorts of wives, one whereof was called the primary or lawful wife, the other was called the half-wife, or concubine. The difference betwixt these two was only in the differing purpose of the man, betaking himself to the one or the other: if his purpose was only fellowship, there grew to the woman by this means no worship at all, but rather the contrary. In professing that his intent was to add by his person honour and worship unto hers, he took her plainly and clearly to be his wife, not his concubine. This it is, which the civil law doth mean, when it makes a wife differ from a concubine in dignity. The worship that grew unto her, being taken with declaration of this intent, was, that her children became by this means free and legitimate heirs to their father, (Gen xxv. 5, 6,) and herself was made a mother over his family. Lastly, she received such advancement of state, as things annexed to his person might augment her with: yea, a right of participation was thereby given her, both in him, and even in all things which were his; and therefore he says not only, “with my body I thee worship,” but also, “with all my worldly goods I thee endow.” The former branch having granted the principal, the latter granteth that which is annexed thereto.—Hooker.

The Jews anciently used the same phrase: “Be unto me a wife, and I, according to the word ofGod, willworship, honour, and maintain thee, according to the manner of husbands among the Jews, whoworship, honour, and maintain their wives.” And that no man quarrel at this harmless phrase, let him take notice, that toworshiphere signifies,to make worshipful or honorable, as you may see, 1 Sam. ii. 30. For where our last translation reads it, “him that honours me, I will honour;” in the old translation, which our Common Prayer Book uses, it is, “him thatworshipsme, I willworship,” that is, I will make worshipful; for that way only canGodbe said to worship man.—Bp. Sparrow.

These words are objected to by our adversaries, as a great crime in our Church, for obliging the bridegroom to make an idol of his bride, and to declare, in the most extravagant strain of all compliments, that he worships her. But this imputation is owing to the want of a just consideration of the purport of the old English word “worship,” which signifies an honourable regard, as is yet to be seen in our usual expressions still retained in common discourse, as Your Worship, Worshipful &c. And so King James, in the conference at Hampton Court, told Dr. Reynolds, whomade this objection. For our Church is not only content that the wife should be endowed with a share of the husband’s goods, but that the husband should oblige himself to promote his spouse to the dignity of the uxorial honour, for she would not have the men joined to concubines by this religious solemnity; and, therefore, she ties the man to make profession, that he is willing to have the person he marries not only to be a partner in his bed, but that she should have all the dignity of a wife allowed her. And that is the meaning of these words, “with my body I thee worship:” I not only give thee a right in my body, but that in the honourable and worshipful way of a wife. For, by the old Roman law, this was the difference between a wife and a concubine: that the husband before marriage promised that he designed to promote the woman he was married to, to the honour ofmaterfamilias, or mistress of the family.—Dr. Nicholls.

The first right accruing to the wife by marriage, is honour; and, therefore, the man says, “with my body I thee worship;” that is, “with my body I thee honour:” for so the word signifies in this place; and so Mr. Selden, and before him Martin Bucer, who lived at the time when our liturgy was compiled, have translated it. The design of it is to express that the woman, by virtue of this marriage, has a share in all the titles and honours which are due, or belong to, the person of her husband. It is true the modern sense of the word is somewhat different: for which reason, I find, that at the review of our liturgy, after the restoration of King Charles II., “worship” was promised to be changed for “honour.” How the alteration came to be omitted I cannot discover; but so long as the old word is explained in the sense that I have given of it, one would think no objection could be urged against using it.—Wheatly.

XEROPHAGIA. (Ξηροφαγία, fromξηρός,dry,φάγω,to eat.) Fast days in the first ages of the Christian Church, on which they ate nothing but bread and salt, the word signifying so much as to eat dry things; afterwards there were pulse, herbs, and fruits added. This great fast was kept the six days of the holy week for devotion, and not by obligation; so that the Church condemned the Montanists, who of their own private authority, would not only oblige all people to observe the Xerophagia of the holy week, but also other fasts that they had established, as well as several Lents. The Essenes, whether they were Jews or the first Christians of the Church of Alexandria, observed Xerophagia on certain days; for Philo says, they put nothing to their bread and water but salt and hyssop.

YEAR, ECCLESIASTICAL. (SeeAdvent,Calendar, andFeasts.)

YULE. An old word signifying festival, and still in use to designate the festival of Christmas. TheyuleofAugustanciently signified Lammas. See Johnsonin voc.

ZEALOTS. An ancient sect of the Jews, so called from their pretended great zeal forGod’slaws, and the honour of religion. They were a branch of the Pharisees, though some account them a distinct sect. (SeePharisees.)

The Zealots were a most outrageous and ungovernable people, and, on pretence of asserting the honour ofGod’slaws, and the strictness and purity of religion, assumed a liberty of questioning notorious offenders, without staying for the ordinary formalities of law: nay, when they thought fit, they executed capital punishments upon them with their own hands. Thus, when a blasphemer cursedGodby the name of any idol, the Zealots, who next met him, immediately killed him, without ever bringing him before the Sanhedrim. They looked upon themselves as the true successors of Phinehas, who, out of a great zeal for the honour ofGod, did immediate execution upon Zimri and Cozbi; which action was so pleasing toGod, that he made with him, and his seed after him, the covenant of an everlasting priesthood. In imitation of Phinehas, these men took upon them to execute judgment in extraordinary cases; and not only by the connivance, but with the permission both of the rulers and the people; till, in after-times, under this pretence, their zeal degenerated into all manner of licentiousness and extravagance. And they not only became the pests of the commonwealth at home, but opened the door for the Romans to break in upon the Jews, to their final and irrecoverable ruin; for they were continually encouraging the people to throw off the Roman yoke, and assert their native liberty.

They made no scruple of robbing, plundering, and killing the principal of the nobility, under pretence of holding correspondence with the Romans, and betraying the liberty of their country; and, upon the merit of this, they assumed to themselvesthe titles of benefactors and saviours of the people. They abrogated the succession of ancient families, thrusting ignoble and obscure persons into the office of the high priesthood, that by this means they might draw over the most infamous villains to their party. And, not contented to affront men, they injured the majesty of heaven, and proclaimed defiance to the Divinity itself, by breaking into and profaning the most holy place.

Many attempts were made, especially by Annas the high priest, to reduce them to order; but neither force of arms, nor fair and gentle methods, could prevail upon them. They persisted in these violent proceedings, and, joining with the Idumeans, committed all manner of outrage, and slew many of the high priests themselves; and even when Jerusalem was besieged by the Roman army, they never left off to promote tumults and distractions, till their intestine quarrels ended, at last, in the sacking of the city.

ZUINGLIANS. The disciples of Zuinglius, whose opinion was that Luther’s scheme of Reformation fell very short of the extent to which it ought to have been carried. Under this impression, and with a view, as he termed it, of restoring the Church to its original purity, Zuingle sought to abolish many doctrines and rites of the Roman Catholic Church, which Luther had retained. In some points of doctrine he also differed from Luther, and his opinion on the real presence made a complete separation between them. Luther held that, together with the bread and wine, the body and blood ofChristwere really present in the eucharist. Zuingle held, that the bread and wine were onlysignsandsymbolsof theabsentbody and blood ofChrist; so that the eucharistic rite was merely a pious and solemn ceremony, to bring it to the remembrance of the faithful. The opinions of Zuingle were adopted in Switzerland, and several neighbouring nations. They gave rise to the most violent animosities between their favourers and the disciples of Luther. Frequent advances to peace were made by the Zuinglians; Luther uniformly rejected them with sternness. He declared an union to be impossible; he called them “ministers of Satan.” When they entreated him to consider them as brothers, “What fraternity,” he exclaimed, “do you ask with me, if you persist in your belief?” On one occasion, the ingenuity of Bucer enabled him to frame a creed, which each party, constructing the words in his own sense, might sign. This effected a temporary truce; but the division soon broke out with fresh animosity. “Happy,” exclaimed Luther, “is the man who has not been of the Council of the Sacramentarians; who has not walked in the ways of the Zuinglians.”

THE END.

JOHN CHILDS AND SON, BUNGAY.

1. “An Ecclesiastical Biography, containing the Lives of Ancient Fathers and Modern Divines. By Walter Farquhar Hook, D. D., Vicar of Leeds.”

2. Author of “The History of the Christian Church, to the Pontificate of Gregory the Great: for general readers as well as for Students in Theology.” 8vo, 12s.

3. The Confession which was subscribed at Halyrud-house the 25th of February, 1587–8, by the King, Lennox, Huntly, the Chancellor, and about ninety-five other persons, hath here added, “Agreeing to the word.” Sir John Maxwell of Pollock hath the original parchment. If the clerk nominated shall have been ordained a less time than three years, the testimonial may be from the time of ordination.

4. It is recommended that the clergyman nominating be not a subscriber to the testimonial.

5. This notice must be dated on a day subsequent to the date of the bishop’s permission.

6. Here the infirm persons are presented to the king on their knees, and the king layeth his hands upon them.

7. Here they are again presented unto the king upon their knees, and the king putteth gold about their necks.

8. Sancti Bonaventuræ Opera, tom. vi. part ii., from p. 466 to 473. Fol. Moguntiæ, 1609.

9. “The Glories of Mary, Mother of God; translated from the Italian of blessed Alphonsus Liguori, and carefully revised by a Catholic Priest.” John Coyne, Dublin, 1833.

10. As the practice may not be alike in every diocese, application should be made by a candidate to the bishop’s secretary for instructions.

11. It is to be observed that the proper address to an archbishop is, “To the Most Reverend ——, by Divine Providence Lord Archbishop of ——;” and the style “Grace” is to be used instead of “Lordship.” The proper address to the bishop of Durham is, “To the Right Reverend ——, by Divine Providence ——.”

12. For three years, or such shorter period as may have elapsed since the date of the College testimonial.

13. It is recommended that the party giving the title be not one of the subscribers.

14. The bishop in whose diocese the curacy conferring the title is situate.

15. See 76th sect. of 1 & 2 Victoria, c. 106.

16. The concluding part of the nomination, within inverted commas, is not to be used, except in the nomination to serve as a title for orders.

17. It is not usual to confer priest’s orders till the candidate has been a deacon one whole year.

18. Mr. Sharpe, in his work on “Decorated Window Tracery,” goes back one step, to the occurrence of a round window in the apex of a semi-Norman façade, over two round head-lights. If we were in search of whatmightsuggest tracery, we might go back still further, to the panels often occurring, even in early Norman triforium arcades, as at Rochester; and sometimes, as at Peterborough, in groups of three or four, and deeply sunk.

19. See Sharpe’s “Decorated Window Tracery,” p. 93.

20. Garbet’s “Rudimentary Treatise;” a work well worth much study.

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