“Ἐν τουτω νικα.”
(Gentleman’s Magazine, 1821.)
[28] The Ecclesiastical term for the Fasts of the fourth and sixth days of the week, Wednesday and Friday, in memory of the council which condemned Christ, and of His passion.
[29] Here, again, the Oxford Methodists have recourse, not to the Bible, as at the commencement of their history, but to superstitious canons. At the Council of Constantinople, A.D. 683, it was decreed against the Armenians, that wine used at the Eucharist should be mixed with water; and, in support of this, were quoted the Liturgies of St James, and St Basil, and the 37th Canon of the African Code. Of course, the origin of this superstition was the fact, that water, as well as blood, came out of the side of the Divine Redeemer; but Dr. Deacon, in a pamphlet, published in 1719, and entitled, “The Plaintiff’s Charge Disproved,” etc., took other ground. He maintained that our blessed Saviour “used wine and water at the Eucharist;” that He “ordained these elements to be the matter of the sacrament, and commanded His apostles and the Church to practice after His example.” Deacon adds:—“How terrible the consequence may be of omitting part of our Redeemer’s cup, is what I dare not determine.”
[30] This work, by Dr. Deacon, was entitled, “A Complete Collection of Devotions: taken from the Apostolical Constitutions, the Ancient Liturgies, and the Common Prayer Book of the Church of England.
“Part I. Comprehending the Public Offices of the Church. Humbly offered to the Consideration of the present Churches of Christendom, Greek, Roman, English, and all others.
“Part II. Being a Primitive Method of Daily Private Prayer, containing Devotions for the Morning and Evening, and for the Ancient Hours of Prayer, nine, twelve, and three; together with the Hymns of Thanksgivings for the Lord’s Day and Sabbath; and Prayers for Fasting Days; as also Devotions for the Altar, and Graces before and after Meat; all taken from the Apostolical Constitutions, and the Ancient Liturgies, with some additions: and recommended to the practice of all private Christians of every Communion. London: Printed for the Author. 1734.”
This is a curious book, showing the ritualistic proclivities of Dr. Deacon and his friends. Space forbids lengthened extracts; but, in “Morning Prayer,” occurs the following; “Let us pray for those who are departed in the faith, and are at rest in Christ; that God, the lover of mankind, who hath received their souls, would forgive them all their sins voluntary and involuntary, and of His great mercy would graciously grant them perpetual peace in the region of the just.”
There are public Prayers, “for the Catechumens, or unbaptized persons, who are receiving instruction in Christianity;” and “for the Energumens, or Persons possessed by Evil Spirits.”
There is “The Form of admitting a Penitent to Penance,” embracing a confession of his crimes to the Priest; and a prayer that God would “graciously accept the man’s Penance; and that, by his continuance in a state of mournful confession and prayer, he may the sooner obtain God’s merciful pardon.”