a PRINCETON. N. J. f Part of the at ADDISON AI.KX AN'DER LIBRARY, $ which was presented by Messrs. K. L. and A. Stuart. BX 5139 .B32 1845 Bates, William, 1625-1699. College lectures on Christian antiquities and fif*^c tf, //rj. COLLEGE LECTURES ON CHRISTIAN ANTIQUITIES AND THE &ttual of t\)t CngUs!) Cburrft ; WITH SELECTIONS FROM THE ANCIENT CANONS, AND THE CAMBRIDGE, DUBLIN, AND DURHAM UNIVERSITY EXAMINATION PAPERS. BY s/ THE REV. WILLIAM BATES, M A. FELLOW, LECTURER , AND HEBREW LECTURER OF CHRIST 's COLLEGE, CAMBRIDGE. JOHN W. LONDON: PARKER, WEST STRAND. M.DCCC.XLV. Digitized by the Internet Archive in 2015 https://archive.org/details/collegelecturesoOObate_0 TO THE REV. JAMES HILDYARD, M.A. FELLOW AND TUTOR OF CHRIST'S COLLEGE, CAMBRIDGE, AND LATE ONE OF HER MAJESTY'S PREACHERS AT WHITEHALL; A WARM AND CONSISTENT PROMOTER F THEOLOGICAL STUDIES IN THIS UNIVERSITY; THE FOLLOWING LECTURES, COMPOSED AT HIS SUGGESTION, ARE WITH AFFECTION AND RESPECT INSCRIBED BY THE AUTHOR. ADVERTISEMENT. The principal portion of the second part of the following Lectures was delivered to the Bachelors of Arts of this College during the Lent and Easter terms of the present year, with the view of assisting them in preparing for the Voluntary Theological Examination in the ensuing Michaelmas term. The Lectures in the first part were never delivered, but have, together with a selection from the Canons of the Primitive Church, been added to render the subject more complete. The Catechetical form (previously adopted in the College Lectures on Ecclesiastical History), has been retained, as being, upon mature consideration, best suited to impart the information, which has been collected from a great variety of sources. Christ's College, Cambridge, September 12, 1845. CONTENTS. PART THE FIRST. THE ANTIQUITIES OF THE CHRISTIAN CHURCH. JLctturc I. PAOK LITERATURE OF THE ANTIQUITIES OF THE CHRISTIAN CHURCH... 1—3 JUrturc II. ON THE EARLY JEWISH AND PROFANE ACCOUNTS OF THE CHRIS- TIAN CHURCH. THE APOSTOLICAL CONSTITUTIONS AND CANONS 4— U> Hectare III. ON THE NAMES ASSUMED BY AND APPLIED TO THE EARLY CHRISTIANS 11—15 Hectare IV. ON THE NAMES AND CLASSES OF CHRISTIANS It! — 2> Hectttrc V. ON THE PATRIARCHS, METROPOLITANS, AND BISHOPS OF THE EARLY CHURCH 22— 2!> &ccture VI. ON THE PRESBYTERS, DEACONS, ARCHDEACONS, DEACONESSES, AND OTHER INFERIOR MINISTERS OF THE EARLY CHURCH ... 30—43 ftrctttrc VII. ON THE CHURCHES AND SACRED PLACES OF THE EARLY CHRIS- TIANS 44—52 Hccture VIII. ON THE PENITENTIAL DISCIPLINE OF THE EARLY CHURCH S3— 65 Hecture ix. ON THE JEWISH RELIGIOUS SERVICES, AND THE FORMS OF PRAYER USED BY THE EARLY CHURCH 86—81 X CONTENTS. Ilcrturc X. ON THE HABITS AND GESTURES, AND OF THE DAYS OF DIVINE PAG"' SERVICE OF THE EARLY CHURCH 82— !Kt ftcthirc XI. ON THE MORNING AND EVENING PRAYERS, AND THE LITURGIES OF THE PRIMITIVE CHURCH 1 91—108 ilrrture XII. OF THE RITES AND CUSTOMS OBSERVED IN THE ADMINISTRATION OF THE SACRAMENT OF BAPTISM, AND OF CONFIRMATION, OF THE EARLY CHURCH 10!)— 137 JLrcturc XIII. ON THE MISSA CATECHUMENORUM, " THE SERVICE OF THE CATE- CHUMENS," OR THE ANTE-COMMUNION SERVICE 138-157 ILcrturc XIV. ON THE MISSA FIDELIUM, OR COMMUNION SERVICE OF THE EARLY CHURCH 158—171 Hccturf XV. AN ACCOUNT OF SOME OF THE RITES AND CEREMONIES RE- LATING TO THE MISSA FIDELIUM, "OR COMMUNION SERVICE" OF THE EARLY CHURCH 172—188 APPENDIX. THE APOSTOLICAL CANONS 189—198 THE NICENE CANONS 198—202 THE ANCYRAN CANONS 203 -206 THE NEO-CjESAREAN CANONS 206—208 THE GANGRAN CANONS 208—209 THE ANTIOCHIAN CANONS 210—214 THE LAODICEAN CANONS 215-219 THE CONSTANTINO POLITAN CANONS 219-221 THE EPHESINE CANONS 222-224 THE CHALCEDONIAN CANONS 224—229 THE SARDICAN CANONS 230-232 CONTENTS. xi A CHRONOLOGICAL AND ALPHABETICAL LIST OF THE PRINCIPAL PA°E ANCIENT COUNCILS, AND THE NUMBER OF CANONS PASSED AT EACH 233-235 AN ALPHABETICAL AND CHRONOLOGICAL TABLE OF EARLY ECCLESIASTICAL AUTHORS 230 PART THE SECOND. THE RITUALS OF THE CHRISTIAN CHURCH. ILcrturc I. ON THE LITERATURE OF THE LITURGIES AND RITUALS OF THE CHRISTIAN CHURCH 237—243 ILcrturc II. ON THE DIFFERENT OFFICES USED AT THE CANONICAL HOURS OF PRAYER, AND THE BREVIARIES OF THE CHURCH 244—259 ILcrturc III. ON THE LITURGY CALENDAR OF THE CHURCH OF ENGLAND. AN ACCOUNT OF THE ROMISH SAINTS' DAYS AND HOLY-DAYS, WHOSE NAMES ARE INSERTED IN OUR CALENDAR, WITHOUT HAVING ANY SERVICES APPOINTED FOR THEM 260-274 ILcrturc IV. ON THE DOCTRINAL, DEVOTIONAL, AND LITURGICAL BOOKS OF THE REIGNS OF HENRY VIII. AND EDWARD VI 275— 28(i ILcrturc V. THE RUBRICS ON ORNAMENTS AND VESTMENTS, AND THE ORDER OF MORNING PRAYER FROM A.D. 1549 TO A.D. 1G02 287-208 ILcrturc VI. ON THE ORDER FOR EVENING PRAYER, THE LITANY, AND THE RULES FOR READING THE PSALMS AND LESSONS 209— 309 ILcrturc VII. ON THE TITLES AND AUTHORITY OF THE PRAYER BOOKS, AND ON ECCLESIASTICAL VESTURES 310-325 Xll CONTENTS. Hcrturr VIII. ON THE DIFFERENT PARTS OF THE MORNING AND EVENING PRAYER 326-363 Hcrturc IX. ON THE COMMUNION SERVICE OF THE FIRST BOOK OF EDWARD VI., AND THE FESTIVALS OF THE CHURCH OF ENGLAND 364 -381 JLecturc X. UN THE RUBRICS AND RITES AND CEREMONIES RELATING TO THE HOLY COMMUNION 382— 3!)3 lUctmc XI. UN THE ADMINISTRATION OF HOLY BAPTISM AND CONFIRMATION 394-407 Hfcturr XII. i )F .MATRIMONY ; OF THE VISITATION OF THE SICK ; OF THE BURIAL OF THE DEAD; OF THE CHURCHING OF WOMEN; AND OF THE COMMINATION 408—423 JLcrtmr XIII. (>N THE SERVICES FOR STATE HOLY-DAYS; THE BIDDING-PRAYER; AND THE ORDINAL 424—432 VOLUNTARY THEOLOGICAL EXAMINATION PAPERS 433—445 CAMBRIDGE EXAMINATION PAPERS FOR THE CROSSE SCHOLAR- SHIPS 446— 45l( DUBLIN UNIVERSITY EXAMINATION PAPERS 451—472 DURHAM UNIVERSITY EXAMINATION PAPERS 473—477 THE LORD BISHOP OF ELY'S EXAMINATION FOR HOLY ORDERS ... 478—479 SCHOLARSHIP EXAMINATION, CHRIST'S COLLEGE, 1845 480—481 CHRISTIAN CHURCH. PART THE FIRST. THE ANTIQUITIES OF THE CHRISTIAN CHURCH. LITERATURE OF THE ANTIQUITIES OF THE CHRISTIAN CHURCH. Q. What two works were the chief authorities on Ecclesiastical Antiquities shortly after the Reformation ? A. The " Magdeburg Centuries," and the "Eccle- siastical Annals of Cardinal Csesar Baronius." Q. By whom and upon what plan were the " Cen- turies of Magdeburg" written ? A. By Matthias Flacius Illyricus, a Lutheran divine, in conjunction with Johann Wigand and Matthaeus Judex, the pastors of the city of Magdeburg, and other scholars. The first volume appeared in the year 1559, and the thirteenth and last in 1574. Each volume contains the history of Christianity for a century, and is divided into sixteen different chapters, of which the sixth relates to the " rites and ceremonies," and the seventh to the " polity and government" of the Church. Q. Under what circumstances were the " Annals of Baronius" published ? A. Their author, Caesar Baronius, was an Italian by birth, and lecturer on church history in the " Congrega- i~ A. R. C. C. A lecture I. 2 LITERATURE OF THE [part i. tion of the Oratory"' at Rome. He afterwards became the superior of that society, and was appointed a cardinal and librarian of the Vatican. In the year 1588 he pub- lished the first volume of his <; Ecclesiastical Annals." con- taining the events of the first century of the Christian era. and in 1607 the twelfth and last volume, which ends with the year 1198. He had free access to all the libraries at Rome, and received every assistance from the authorities of that church. The work contains a great number of documents and extracts from manuscripts which are not to be found elsewhere, and forms a " Thesaurus of Sacred Antiquities." Q. By what foreign writers was the subject of Christian Antiquities treated as a separate branch of study? A. Balihasar Bebelius, a learned divine of Strasburg. set the example by publishing in the year 1669 a work entitled " Antiquitates Ecclesiae in tribus post Christum natum sseculis/' and in 1679 he continued it to the end of the fourth century. About the same time the !i Lexicon Antiquitatum Ecelesiastiearuni" of Joshua Arnd appeared, and was followed by D. and C. Maori, Schmidt, Rechen- berg, and others, all of whom adopted an alphabetical arrangement of the subject. Other writers, such as Quenstedt, Xicolai, Walch, Baunigarten, Simonis, Voegel, Haug, and Volborth, com- posed systematic treatises, on a small scale, for the use of general readers, which have long been superseded by the works of subsequent authors. Q. Give a brief notice of the works of some modern German scholars on Christian Antiquities. A. (1) The work of Augusti is considered the most complete that has appeared since that of Bingham. It consists of twelve octavo volumes, and was published 1817 — 1831. In 1835, and the two subsequent years, he published an abridgement of his larger work, in three volumes, octavo, which forms the groundwork of Riddle's Manual, and the American compilation of Coleman. (2) LECT. I.] ANTIQUITIES OF THE CHRISTIAN CHURCH. 3 Rheinwald, a follower of Neander, published in 1831 a manual, in one volume, accompanied with numerous plates. The text, like that of Gieseler's History of the Church, is brief, and is only used to introduce a mass of valuable extracts from original documents. (3) Siegel, lecturer on Christian Antiquities at Leipsic, published in 1835 — 1838, an alphabetical manual in four volumes. It is somewhat similar to Augusti's smaller work. (4) The works of Bohmer, Staudenmaier, Miinter, and the new edition of the Politia of Pellicia, by Ritter and Braun, and the similar work of Binterim, have extended our knowledge of Chris- tian Antiquities. Q. Who are the leading English authorities on the subject of Christian Antiquities ? A. According to Bingham, Dr Cave in his " Primitive Christianity," published in 1673, gives " the most me- thodical account of things of this kind." Lord Chancellor King also published, in 1691, " An Inquiry into the con- stitution, discipline, unity, and worship of the Primitive Church, that flourished within the first three hundred years after Christ." This work, which was aimed against the Church of England, was answered by Sclater in his " Original Draught of the Primitive Church," and it is generally believed that he had the satisfaction of con- vincing his opponent of his error; but the standard work on this subject is the " Origines Ecclesiasticse, or the Antiquities of the Christian Church,11 of Bingham, pub- lished in the interval between the years 1708 and 1722, which is generally printed in nine octavo volumes. Note : — No other original work professing to treat exclu- sively of Christian Antiquities has since appeared in England, but much valuable information may be derived from the works of our standard divines upon every subject connected with them. The most accessible treatise for students is " A Manual of Christian Antiquities," compiled from the works of August? and other sources, by the Rev. J. E. Riddle, M. A., which consists of one large octavo volume, the second edition of which was published in 1843. A2 4 EARLY JEWISH AND PROFANE ACCOUNTS [PART I. toture II. ON THE EARLY JEWISH AND PROFANE ACCOUNTS OF THE CHRISTIAN CHURCH— THE APOSTOLICAL CONSTITUTIONS AND CANONS. Q. What two Jewish authors are supposed to al- lude to the existence of the early Christians, and what is the nature and value of their testimony ? A. (l) Josephus says, "At that time lived Jesus, a wise man, if he may be called a man, for he performed many wonderful works. He was a teacher of such men as received the truth with pleasure. He drew over to him many Jews and Gentiles. This was the Christ ; and when Pilate, at the instigation of the chief men among us, had condemned him to the cross, they who had before conceived an affection for him, did not cease to adhere to him : for, on the third day, he appeared to them alive again ; the divine prophets having foretold these and many wonderful things concerning him. And the sect of the Christians, so called from him, subsists to this time."'1 (Antiq. 1. xviii. cap. iii. sect. 3.) This passage however, even if genuine, merely proves that Josephus had some general knowledge of our Saviour and his followers, but throws little light upon the nature of his religion. (2) Philo, according to Epiphanius (Haeres. xxxix.), speaks of the Christians under the name of " Jessaaans ; ' Eusebius also (E. H. ii. 17) thinks that he meant the Christians when he speaks of the " TherapeutaB." St Jerome (de Scrip. Ecc. c. xi.) says that he wrote a book concerning the first church of St Mark at Alexandria; but admitting that he refers to the Christians as the Therapeutae or Essenes, he does not essentially aid our enquiries into the customs of the primitive church. (See Bingham, Ant. P>. i. c. i. s. 1 ; Paley's Evid. c. vii.) Q. Enumerate some of the Greek and Roman authors LECT. II.] OF THE CHRISTIAN CHURCH. 5 who refer to the Christians, and state why they throw little light upon the subject of Christian Antiquities ? A. Suetonius (Vit. Ner. c. 16; Vit. Claud, c. 25); Tacitus (Ann. 15, 44) ; Arrian, Antoninus, Dio Cassius, and other writers, probably regarded them as a heretical body of Jews, or a detestable and dangerous sect, and therefore take but little notice of them. (See Paley's Evidences, c. ii. ; and Tzchiner, Grseci et Romani Scriptores cur rerum Christianorum meminerint. Lips. 1824.) Q. State briefly the substance of the information to be derived from Pliny, and Lucian of Samosata, with regard to the state of the early Church. When did they write ? A. Pliny's letter clearly shews : (l) That they met on a certain day before it was light for religious worship. (2) That they worshipped Christ as God ; " Carmen Christo quasi Deo dicere secum invicem," implying that they had some set form of words which they rehearsed alternately. (3) That they celebrated the Lord's Supper, and their love-feasts, in an evening or night-assembly, and that these were probably accompanied with the reading and exposition of the scriptures. (4) That they were steadfast in their faith, and practised the duties which they inculcated. (5) That they were even then a nu- merous body. Lucian of Samosata in Syria, who visited Antioch, Ionia, Greece, Italy, Gaul, and was patronized by the emperor M. Aurelius, died a.d. 180, at the age of 90. From his works entitled " de Morte Peregrini" (edit. Bipont. vol. viii. p. 272), Philopseudes (vol. vii. p. 266), and Pseudomantis (vol. v. p. 63), the following particulars regarding the Christians have been collected: (l) He calls them Christians. (2) He styles the author of Christianity a great man who lived in Palestine and was crucified there. (3) He calls their teachers prophets, masters of the synagogue, &c (4) He calls their rites new mysteries. (5) He mentions their fraternal union, their renunciation of Grecian idolatry, and their worship 6 EARLY JEWISH AND PROFANE ACCOUNTS [PART 1. of their crucified lawgiver. (6) He records their institu- tions for the benefit of the poor and sick, and then' readi- ness to support them. (7) He mentions their $e~nn>a iroiKiXa, or love-feasts. (8) He speaks of their possession and use of sacred books, their community of goods as described in Acts iv., and, lastly, of their abstinence from certain kinds of food, and their rigorous discipline. Note: — The folloAving is Melmoth's translation of Pliny's letter to Trajan, and the Emperor's answer. PLINY THE GOVERNOR OF BITHYNIA TO THE EMPEROR TRAJAN. " It is a rule, sir, 'which I inviolably observe, to refer myself to you in all my doubts ; for who is more capable of removing my scruples, or informing my ignorance ? Having never been present at any trials concerning those who profess Christianity, I am unacquainted not only with the nature of their crimes, or the measure of their punishment, but how far it is proper to enter into an examination concerning them. Whether, there- fore, any difference is usually made with respect to the ages of the guilty, or no distinction is to be observed between the young and the adidt ; whether repentance entitles them to a pardon ; or, if a man lias once been a Christian, it avails nothing to desist from his error ; whether the very profession of Christianity, un- attended with any criminal act, or only the crimes themselves inherent in the profession, are punishable ; in all these points I am greatly doubtful. In the meanwhile, the method I have observed towards those who have been brought before me as Christians, is this : — I interrogated them whether they were Christians ; if they confessed, I repeated the question twice again, adding threats at the same time ; when, if they still perse- vered, I ordered them to be immediately punished ; for I was persuaded, whatever the nature of their opinions might be, that a contumacious and inflexible obstinacy certainly deserved cor- rection. There are others also brought before me, possessed with the same infatuation, but being citizens of Rome*, I directed them to be carried thither. But this crime spreading (as is usually the case) while it was actually under prosecution, several instances of the same nature occurred. An information was pre- sented to me, without any name prescribed, containing a charge against several persons, who upon examination denied they were * It was one of the privileges of a Roman citizen, secured by the Sempro- nian law, that he could not be capitally convicted but by the suffrage of the people ; which seems to have been still so far in force as to make it necessary to send the person here mentioned to Rome — Melmoth, LECT. II.] OF THE CHRISTIAN CHURCH. 7 Christians, or had ever been so. They repeated after me an invocation to the gods, and offered religious rites with wine and frankincense before your statue, (which for this purpose I had ordered to be brought, together with those of the gods,) and even reviled the name of Christ : whereas there is no forcing, it is said, those who are really Christians into a compliance with any of these articles. I thought proper, therefore, to discharge them. Some of those who were accused by a witness in person, at first confessed themselves Christians, but immediately after denied it ; while the rest owned indeed that they had been of that number formerly, but had now (some above three, others more, and a few above twenty years ago) forsaken that error. They all worshipped your statue and the images of the gods, throwing out imprecations also at the same time against the name of Christ. They affirmed that the whole of their guilt or error was, that they met on a certain stated day before it was light, and addressed themselves in a form of prayer to Christ, as to some god, binding themselves by a solemn oath, not for the purposes of any wicked design, but never to commit any fraud, theft, or adultery ; never to falsify their word, nor deny a trust when they should be called upon to deliver it up ; after which it was their custom to separate, and then to re-assemble, to eat in common a harmless meal. From this custom, however, they desisted after the publication of my edict, by which, according to your orders, I forbade the meeting of any assemblies. After receiving this account, I judged it so much the more necessary to endeavour to extort the real truth, by putting two female slaves to the torture, who were said to administer in their re- ligious functions*; but I could discover nothing more than an absurd and excessive superstition. I thought proper, therefore, to adjourn all further proceedings in this affair, in order to con- sult with you. For it appears to be a matter highly deserving your consideration, more especially as great numbers must be involved in the danger of these prosecutions, this inquiry having already extended, and being still likely to extend, to persons of all ranks and ages, and even of both sexes. For this contagious superstition is not confined to the cities only, but has spread its infection among the country villages. Nevertheless, it still seems possible to remedy this evil, and restrain its progress. The temples, at least, which were almost deserted, begin now to be frequented ; and the sacred solemnities, after a long intermission, are again revived; while there is a general demand for the victims, which for some time past have met with but few pur- chasers. From hence it is easy to imagine what numbers might be reclaimed from this error if a pardon were granted to those who shall repent." * Deaconesses. 8 EARLY JEWISH AND PROFANE ACCOUNTS [PART 1. TRAJAN TO PLINY. " The method you have pursued, my dear Pliny, in the pro- ceedings against those Christians which were brought before vou. is extremely proper ; as it is not possible to lay down any fixed plan by which to act in all cases of this nature. But I would not have you officiously enter into any inquiries concerning them. If indeed they should be brought before you, and the crime is proved, they must be punished, with this restriction, however, that when the party denies himself to be a Christian, and shall make it evident that he is not, by invoking our gods, let him (notwithstanding any former suspicion) be pardoned upon his repentance. Informations without the accuser's name subscribed ought not to be received in prosecutions of any sort ; as it is introducing a very dangerous precedent, and by no means agree- able to the equity of my government." Q. When and by whom are the Apostolical Consti- tutions supposed to have been written '? A. Although the author always represents himself to be Clement, a disciple of the Apostles, the constitutions plainly contradict him. Rosenmuller is of opinion that they were compiled by several individuals at different times, and did not attain their present form until the fifth century ; but it is probable, from internal evidence, that they were the work of some bishop of the eastern church, about the beginning of the fourth century. Epiphanius (who died a. d. 403, Haeres. 70, n. 10,) is the first author who mentions them under their present title, and he ex- pressly says that they were not considered to be the work of the Apostles, but that they contained much edifying matter. Q. Of how many books do the Apostolical Consti- tutions consist, and what is the general scope of each '? A. They consist of eight books. The first warns the laity against covetousness and injustice, and lays down severe rules as to their dress, reading, and treatment of females. The second relates to the duties of bishops, pres- byters, and deacons, and orders that the greatest deference should be paid to them ; the people are enjoined to as- semble every morning and evening, to hear the old and LECT. II.] OF THE CHRISTIAN CHURCH. 9 new testaments read. The third treats of the widows ; for- bids them to administer baptism, confining this duty to the bishops and presbyters only, but yet allows the deaconesses to assist at the baptism of women. It is also specified that a bishop should be consecrated by three, or at least by two bishops, and denounces third and fourth marriages. The fourth book relates to the care of orphans, charities, and the education of the young. The fifth orders relief to be given to confessors ; proves the resurrection of the dead from scripture, and the nature of the phoenix ; charges Christians to avoid profane songs, and appoints certain feasts and festivals. The sixth treats of schismatics and heretics. It contains a profession of the faith of the apostles, and an account of the death of Simon Magus at Rome ; it specifies that baptism ought not to be deferred, or repeated, but ad- ministered in infancy; that the clergy ought only to marry once, and gives various rules relating to reception of peni- tents, the excommunicating the wicked, &c. The seventh book repeats and enlarges the rules relating to baptism and fasting. The eighth represents St Peter to have prescribed the mode of electing bishops ; Andrew of administering the Eucharist ; John of ordaining priests ; Philip of deacons ; Bartholomew of deaconesses ; Thomas of sub- deacons ; Matthew of readers ; James the son of Al- phseus gives directions relating to confessors and virgins; Thaddams to the widows ; Simon the Canaanite to bishops ; Matthew with regard to the water and oil ; and lastly, St Paul treats of the canons. Q. State reasons for supposing that the Apostolical Canons are ancient. A. (l) They do not contain anything which is not conformable to the discipline of the church from the end of the second to the beginning of the fourth century. (2) They contain a canon prohibiting the celebrating of Easter according to the Jewish time, a regulation made at several synods in the time of Victor, bishop of Rome, and three of the canons reject the baptism of heretics, which were a 5 10 EARLY JEWISH AND PROFANE ACCOUNTS, &C. [PART t. canons of the early councils of Synnada and Iconium. (3) They are more ancient than the council of Nice, because they are often cited both in that council, and those which were convened soon after, as well as by the writers of the fourth century, under the name of Ancient Laws, Canons of the Fathers, Ecclesiastical Canons, and even as "Aposto- lical Canons,''1 (see Dupin, Ecc. Hist. vol. i. p. 14; Beveridge, Synodicon, Proleg. p. iv.) Q. What is the opinion of bishop Beveridge as to the author of the Apostolical Canons ? A. Because Eusebius(E. H. vi. 13) says that Clemens Alexandrinus wrote a work against the Jews, entitled, " The Ecclesiastical Canon," and again " in his treatise concerning Easter, Clement acknowledges that for the be- nefit of posterity, he was urged to commit to writing those traditions that he had heard from. the aged presbyters," and because in the words of the eighty-fifth and last apostolical canon, some person, to distinguish himself from Clemens Romanus, who wrote the two epistles to the Co- rinthians, which are there acknowledged to be canonical scripture, inserts the words ' by me Clement,' — on these grounds Beveridge maintains that Clemens Alexandrinus was the author or compiler of the Apostolical Canons. Q. What is the number of the Apostolical Canons, and in what estimation have they been held at different periods ? A. They are eighty-five in number, and the first fifty, which were translated from Greek into Latin in the sixth century by Dionysius Exiguus, are considered of high authority by the western churches. About the same time John, patriarch of Constantinople, is supposed by some to have added the remaining thirty-five, and the whole num- ber was held in great esteem by the eastern church. LECT. III.] NAMES OF THE PRIMITIVE CHRISTIANS. 11 lecture III. ON THE NAMES ASSUMED BY AND APPLIED TO THE CHRISTIANS. Q. Mention some of the names applied to the pro- fessors of the Christian religion which occur in the New Testament. A. (1) ' 'Ay 101, saints, or the holy people ; (2) ttkjtcv- oavres, believers, or tticttoI, the faithful; (3) e/cXe/croi, the chosen, or elect ; (4) ixaQrjTai, the disciples ; (5) dSeX- (pol, the brethren; (6) Xaos tov Qeov, the people of God. Q. When and where did the appellation of Chris- tians probably originate ? A. In the eleventh chapter, v. 26, of the Acts of the Apostles, we are informed that while Paul and Barnabas were labouring together at Antioch, the disciples of our Lord first began to be called Christians, (a. d. 42, Burton.) Q. Give reasons for supposing that the name ' Chris- tians1 neither originated with the Jews nor our Lord's disciples, but with the pagans. A. (1) The form of the word (Xpiamavol) shews that it is a Latin derivative from Xpiuro^, Christ, and it was probably applied by the pagan inhabitants of Anti- och as a term of reproach to such an insignificant and contemptible sect. Thence the name might come into general use amongst the Romans. Tacitus (Annals, xv. 44) calls them Christians, and says, " Their name they derived from one Christus, who, in the reign of Tiberius, suffered under Pontius Pilate." Suetonius, in his life of Claudius, c. 25, referring to the Christians, relates that the Jews were expelled from Rome, because of their ceaseless tumults, to which they were instigated by one named Chrestus. (2) From 1 Cor. i. 23, it appears that this name was offensive to the Jews. In Acts ii. 7, they style them Gali- 12 NAMES ASSUMED BY AND APPLIED TO [PART I. leans, and in Acts xxiv. 5, Nazarenes ; again, "Agrippa said unto Paul, Almost thou persuadest me to be a Christian," Acts xxvi. 28. (3) St Peter, Ep. 1. iv. 16, says, " If any man suffer as a Christian, let him not be ashamed,'" and in v. 14, " If ye be reproached for the name of Christ {kv 6v6/xuti XpidTov), happy are ye," Q. Why do ancient Christian writers speak of the name ' Christians' with approbation ? A. Because it only expresses an attachment to the religion, without indicating an adherence to any party or sect in the church. " I honour Peter," says Gregory Nazianzen, who died a. d. 390, "but I am not called a Petrian ; I honour Paul, but I am not called a Paulian. I am named after no man, for I belong to God." (Orat. 31.) Epiphanius, who died a. d. 403, says, "No sect or church is called by the name of an apostle. We hear nothing of Petrians, Paulians, Bartholomasans, or Thad- dreans ; for all the apostles from the beginning had but one doctrine, preaching not themselves, but Christ Jesus the Lord. Hence, they gave to all the churches but one name ; not their own, but the name of Christ, from the time that they were first called Christians in Antioch." (Haer. 42.) Q. Explain the meaning of the name Chrestiani, and shew how it came to be confounded with Christiani. A. Tertullian, in his Apology, c. 3, written about a. d. 200, says, " The word ' Christian' is derived from ' anointing.' And even when it is by you wrongly pro- nounced ' Chrestian,' (for not even of the name is there any certain knowledge among you,) it is made from 'sweet- ness,' or from 'kindness.'" This mistake of the heathen writers, who were more familiar with the word ^pr]aTo\, good, as applied to the early Christians, is also mentioned by Justin Martyr, Apol. i. § 4; Theoph. ad Antol. i. 1; and Clemens Alex. Strom, ii. 4, says, " They who believe on Christ forthwith are, and are called ^prjaTol, good." LECT. III.] THE PRIMITIVE CHRISTIANS. 13 Q. Interpret the symbolical words 'c^Ous and Abraxas as applied to Christians. A. (l) 'I^0i)s, or Fishes, was an acrostic, derived from the initials of the several appellations of our Saviour : — Irjaov's XpiaTos, Qeov Ytos, ^coTyp, "Jesus Christ, the Son of God, the Saviour," the first letter of each being thus united in the word 'l^Ovs. (2) Abraxas was a mystical word composed of the initials of the following words : IN, av, Father ; 21, bain, Son; rrn, rooach, Spirit; dchad, one, — i.e. one God ; XpiaTos, Christ ; "Av0pw7ros, man, — i. e. God-man ; ILwTrip, Saviour. Q. Give a brief account of the principal appellations ascribed to Christians by the fathers. A. (l) Catholici, or catholics, to distinguish them from heretical bodies of Christians. (2) Ecclesiastici, or men of the Church. Eusebius, Origen, Epiphanius, and Cyril of Jerusalem, frequently use this term as opposed to Jews, Gentiles, and heretics. It was not until a subsequent period that it was restricted to the clerical body. (3) Dogmatici, ol too Aoy/mro*?, the professors of the true faith. This term was primarily only applied to religious teachers and rulers ; but it subsequently included all who were sound in the faith. (4) The true Gnostics ; by this they were distinguished from the heretical Gnostics. Clemens Alexandrinus, Ire- nseus, and others, hint by this term that not merely the teachers, but all members of the Catholic Church, were in possession of true wisdom, derived from no impure foun- tain, and corrupted by no human additions. (5) Theophoroi, QeoJ eKKXrj- ala, the church ; l^iwTai, private persons ; and (Siwtikoi, laymen, or men devoted to secular pursuits. Q. How were the governors of the early church denoted ? A. Teachers, SiScigk a\o i ; leaders, tjyoufiet'oi ; shep- herds, Tro'tneves ; overseers, e7r'iaKoiroi ; elders, ir pea (iv re- pot; presidents, -n-poecTTWTes. Q. By what titles are the inferior orders of the ministry designated in the New Testament ? A. The deacons, Skxkovoi ; the widows, \rjpai ; or deaconesses, liaKoviaaai ; the attendants, virriperai ; and the inferior or younger, vewrepot. Q. "It has been debated whether the constitution of the Christian Church was constructed in accordance with the Jewish temple-service, or with the worship of the synagogue." State some of the arguments for each opinion. A. Tertullian compares the office of bishop to that of the high priest. Cyprian and Jerome consider the Mosaic economy as the prototype of the Christian Church ; while Chrysostom, Basil the Great, and Augustine, refer its origin to the Jewish synagogue. The advocates for the latter contend: (l) That although in the Epistle to the Hebrews a comparison is instituted between our Saviour and the high priest, yet no analogy is drawn between the LECT. IV.] NAMES AND CLASSES OF CHRISTIANS. 17 Christian teachers and the Jewish priests : or rather, a resemblance between those priests and the believers in general is instituted, as in Rev. i. vi., and 1 Peter ii. 9. (2) That there is a greater analogy between the officers of the Christian Church and the synagogue, than between the three orders of the Christian ministry and the high priest, priest, and Levites. (3) The testimony of the fathers which favour the opposite hypothesis, only prove that the real origin of these Christian officers of the Church was overlooked, and that after the destruction of Jerusalem, the worship of the synagogue having ceased, the remem- brance of the temple-service was more lasting from its being described in the inspired writings. Note: — The real fact appears to be, that as the referring to the temple-service favours episcopacy, all its impngners must necessarily hold the opposite opinion, and put forward such ar- guments as are suited to strengthen their position. Q. How do Eusebius and Jerome classify the whole body of Christians ? A. Eusebius (Demonst. Evang. vii. 2) says : "In every Church there are three orders of men. One of the riyov- fiivwr, superiors, i. e. rulers, leaders, or guides ; and two of the virofiefiriKOTwv, subjects, i. e. the people, the body of the church. The latter class comprehends two divisions, the unbaptized, and the faithful. The unbaptized are usually denominated KUTYi^ov/nevoi, catechumens, can- didates for baptism." Jerome speaks of five orders ; namely, bishops, presbyters, deacons, believers, and cate- chumens. Comment. Isa. c. xix. Q. Who were the Kar^ov^evoi in the early church ? Give the derivation of the word. By whom and where were they instructed ? What Latin names were applied to them ? A. Candidates for baptism undergoing preliminary instruction. The word is derived from Kara and tj-^ew, and is of frequent occurrence in the New Testament (Acts xviii. 25 ; Gal. vi. 6 ; Rom. ii. 19 ; 1 Cor. xiv. 19). Their 18 NAMES AND CLASSES OF CHRISTIANS. [PART f. teacher was called Karrj^Trjs or Kcrr^ta--™;?, catechist ; the instruction given Karriyrjai^, catechesis ; \6yos Kart]- ■ytjTiKocoTify/uevoi, Men- vrjfievoi, TeXeioi, and others, as applied to complete mem- bers of the church. A. (l) riicrToi, the faithful, were those who had been baptized after being instructed in the fundamental truths of Christianity, and were living in private in full commu- nion with the church, as distinguished from the clergy and others. This title, which was uniformly used by the fathers in a passive sense, occurs in the New Testament chiefly in the active form, o'i iruxTevovTes, or 7riaTev- aavra. Acts xvi. 1 ; 2 Cor. vi. 15 ; 1 Tim. iv. 12, v. 16. (2) pa, d^la, a^'iwua, also occur in Greek writers. Q. At what time does it appear that a distinction between the ' higher and lower orders' of the clergy arose? What was the KaTaXoyos \epaTin6s ? A. It appears from the Apostolical Constitutions, Ter- tulhan, and Cyprian, that at the end of the second, or EECT. V.] AND BISHOPS OF THE EARLY CHURCH. 23 beginning of the third century, such a distinction existed ; but it cannot be exactly determined when it arose. (Eus. H. E. vi. 43 ; Tertull. and Cyprian passim). Amalarius says, " that the other offices of the priesthood and deacons were instituted by the apostle Paul, because they were in- dispensable in the church, and that as the church increased other offices were created, and inferior officers appointed in aid of the superiors." (De Off. Eccl. ii. 6.) According to the authority of Cave, (Primitive Christianity, i. 8) " the whole KciraXoyos 'tepariKos, (as it is often called in the Apostolical Canons), i.e. the roll of the clergy of the an- cient church, (taking within it the compass of its first four hundred years), consisted of two sorts of persons ; — the iepovixeroi, who were consecrated to the more proper and immediate acts of the worship of God, and the vTrriperai, such as were set apart for the more mean and common services of the church." Q. Explain what is meant by " apostles," " evange- lists," and " prophets," in the New Testament. A. (l) 'AttocjtoXoi ; the word properly signifies am- bassadors or messengers, and was primarily applied by the Church to the twelve disciples whom our Lord selected to be the first preachers of the gospel, (Matt. x. 1 — 5 ; Luke vi. 13, 14) ; the name was afterwards applied to St Mat- thias, St Paul, Barnabas, (Acts xiv. 4), Epaphroditus, (Philipp. ii. 25), and others. Their office was originally to plant new churches, and to superintend them, (see Burton's Hist, of the Church, chap, iii.) In later times missionaries to foreign lands bore this title. (2) Evayye\^.ia.pXoD, which in connexion with the word bishop, designated a vicar of the bishop : but there is no reason why it should not be derived from ywpa, or -^oop'iov, country, and denote a country bishop. (5) Intercessors, intercessor es, and interventores. These were peculiar to the African church. They dis- charged the several offices of a bishop during the vacancy of a see, but their authority could not be exercised beyond a year. 30 PRESBYTERS, DEACONS. [part I. ierture VI. ON' THE PRESBYTERS, DEACONS, ARCHDEACON'S, DEACONESSES, AND OTHER INFERIOR MINISTERS OF THE EARLY CHURCH. Q. Give a brief account of some of the official duties of presbyters. A. (l) By appointment of the apostles and their successors their duty was to teach and preach. (2) They were avWeirovpyol, comministri, consacerdotes, joint or fellow-ministers, of the bishops in the administration of the sacraments, and in laying their hands on persons ordained. Subsecmently they regularly officiated — (a) In the office of baptism, particularly after infant baptism generally prevailed, and fewer adults were to be baptized. (b) In the sacrament of the Lord's Supper, by conse- crating the elements when the bishop was not present. (c) Presbyters were the appropriate penitentiary priests, although they acted under the superintendence of the bishop. (d) They performed the nuptial ceremonies ; they administered extreme unction, and performed all religious funei'al services. (e) All forms of benediction and consecration, such as those of the anointing oil and chrism, except those which were peculiar to the bishop, were part of their duty. {£) The 7rpoa(pu>vr](Teis, ev^rj tiZv tthjtwv, public praySk, and the ew'iKXrjais, collect, were offered by the bishop or presbyter indiscriminately, and both had a general superintendence of divine worship, together with the over- sight of the deacons and inferior officers of the Church. (3) They undoubtedly took a part in the discipline of the Church, and had a seat and voice in the assemblies or synods. LEC'T. VI.] AND INFERIOR MINISTERS OF THE CHURCH. 31 (4) Their most important office, however, was the cure of souls, specific and general, cura animarum el generalis, et specialis, as ministers of parishes. Q. What were the different orders or classes of pres- byters ? A. (l) They were divided into it pea j3v repot iro- Xews, city presbyters, and eiri-^u>ptoi TrpeafBurepot, re- gionarii, rural presbyters, which latter were held in less esteem. (2) The dpyiirpeafivTepot, and irpwroirpeafiuTepoi, archpresbyters, and pastores primarii, were either those who held some superiority over their fellow-presbyters, or the oldest of the presbyters, whom the Greeks styled Trpw- T6ira.iraGTri -rreiva, ei> o'U(p eaOieTio? ' If any man hunger, let him eat at home.' " Thus most of the fathers took eKKXijala in this pas- sage, namely, as most of the words signifying an assembly or company are wont to be used also for the place thereof; as 'Ayopa, BovXq, tZweSpiov, Synagoga, Colle- gium, &c." (Works, book n. p. 319, Discourses on 1 Cor. xi. 22.) Q. What is Mede's opinion with regard to the places of worship used by the apostles ? A. " They were some capable and convenient room within the walls or dwelling of some pious disciple, dedi- cated by the religious bounty of the owner to the use of the Church ; and that usually an 'Avcoyeov, or 'YTrepwov, an upper room, such as the Latins call Coznaculum, being according to their manner of building, the most large and capacious of any other, so likewise the most retired and freest from disturbance, and next to heaven, as having no other room above it. Such an Hyperoon was the Ccenaadum Sion, which was afterwards enclosed with a goodly church, where our Saviour instituted the sacra- ment of the Eucharist, and afterwards appeared to the disciples (John xx. 21.)" Mede also thinks that kut oikov in Acts ii. 4G, ought to be translated the house where they met to celebrate the Eucharist, and that the 'Xivepwov at Troas (Acts xx. 7), and the eKK\r]s eva vaov awepxeaOe Qeov.)" Tertullian also (de Idol. vii. a. d. 198) laments that the Christian should come from making idols into the church (ab idolis in ecclesiam venire), from the workshop of the enemy into the house of God, (in domum Dei). (2) As five of the persecutions fell in the third century, where there is abundant testimony from Tertul- lian, Hippolytus (de Antichristo, a. d. 221), Gregory of Neocaesarea (a.d. 252), St Cyprian (a. d. 250), to prove their existence at that time. (3) As it appears from Theodoret that churches existed in Persia, which was a pagan kingdom, therefore why should they not be built in the civilized Roman Empire ? Upon these arguments, stated at length, he considers the objection to be groundless. Q. By what names were edifices for public worship distinguished by the early Christians ? A. i. Domus Dei, Ecclesia, the Lord's house, the Church, (Tert. de Idol. 7 ; adv. Yalen. c. 2) ; ot/cos ckk\>j- i>, ambo. firjua twv avwyvwGTwv, suggestum lectorum, or reader's desk, so called from avaf&aiveiv, to ascend, because it was raised above the level of the surrounding seats. It was sometimes called the pulpitum (pulpit), and tribunal ecclesia?, in contradistinction to firj/aa, or tribunal chori. (Cyprian. Ep. 33, 34). The choristers, kuvovikoi ^ukrai, were placed near it, and next to them the faithful, and behind them the catechumens and penitents. The females generally sat on the south, and the males on the north of the altar. The scriptures and public documents were read from the ambo, but the epistle and gospel were chaunted from the (cornu epistoloz) south, and (cornu evangelii) north side, and the sermon was originally preached from the steps of the altar. At a subsequent period a suggestum or pulpit was erected in front of the bema in the nave and sur- rounded by railings, called cancelli. Q, Describe the position of the narthex of an ancient church. A. It was the outer division of the church within the walls, and called ■trpovao';, ante-temple, irpoirvka, por- ticus, or portico, and vdp9rj%, or ferula, from its oblong shape, resembling a staff, being formed of a narrow oblong c 2 52 CHURCHES AND SACRED PLACES, &C. [part r. cross section of the church. There were three doors from it into the nave, the middle one of which, immediately op- posite the altar, was the grand entrance. Q. Name some of the outer buildings of an ancient church, and state the uses to which they were applied. A. The enclosure around the church was called Trepl- /3o\o?, aTocts, 7rep«TTwov, TeTpacTTwoi', tet pacxTuXov, and the enclosed area was called atrium, impluvium, cuQpiov, &c. In it the energumens (see p. 22), and that class of penitents called 7rpocn<\aiovT€$, flentes, or sometimes ^et- naCofxevoi, or yeinaXovTes, from standing in the open air, were stationed. The dead were not generally buried in it until the sixth century. The chief buildings in this area were the baptisteries, fia-KTiGTY]pia, in which the catechumens were instructed, and ecclesiastical meetings were held ; the diaconicum magnum, a building in which the robes of the clergy and the sacred utensils were deposited, was also built here. This was also called KeijuijXiap-^e^ov, ya'CpcpvXa.Kiov, and (TK.evo(pv\aKiov, vestiarium mutatorium, and was used by the clergy and people like a modern vestry. The 7ra e'l/uaai Trancpavowcrir, ' in their bright and shining garments:' and in his will he leaves to his dea- con a Katxaaov, and a any^apiov, which was a surplice or white garment worn during Divine service. (6) The council of Loadicea (Canons xxii. xxiii. a. d. 361) forbids subdeacons, singers, or readers, to use the wpapicv, which was worn by bishops, presbyters, and deacons. The fourth council of Carthage (c. xli. a. d. 399) forbade the deacons the use of the white surplice, nisi in sacro ministerio, except in the discharge of the ministerial office. In this and in the similar decrees of the councils of Braga and Toledo, a distinction is clearlv indicated be- tween the official garb, and ordinary attire. Xote : — There is nothing to shew what were the peculiar forms of the vestments of the clergy of the first five centuries, but it is probable that in the sixth century the ancient Greek and Roman costumes were adopted both when ministering in church and in civil life : (1) Because from having been super- seded by the barbarian invasions, they were recommended for their antiquity, and were hallowed by previous use. (2) Because their use prevented the adoption of the garb of the monks to which they were so much opposed. (3) The assumption of this costume was greatly facilitated by being combined with the in- signia and ornaments of the Jewish priests. The bishops, patri- archs, and metropolitans, adopting the pallium of Tertullian, called u>iio(p6ptov, and the monks the -re-pdyusvov of Greek writers, which was afterwards known as their cappa or cowl. Bellarmin has ascertained that with a few characteristic changes, the distinctive badges of the several orders had re- mained substantially the same. This costume was originally white, and, notwithstanding a temporary change to black robes at Constantinople, has always been the prevailing colour during Divine service. In the seventh and eighth centuries, red, blue, and green, were worn as clerical vestments. Innocent III. pre- scribed white, the emblem of purity, for confessors and young people, red as a suitable memorial of apostles and martyrs, green for Sunday and feast-days, and black for fasts, funerals, lent, &c. ; violet also was worn at particular periods of the year. Q. What postures were observed by the early Chris- tians in their addresses to, and adoration of. God"? A. Four kinds were generally practised and allowed : LECT. X.] DIVINE SERVICE OF THE EARLY CHURCH. 85 (1) Standing. (2) Kneeling. (3) Bowing. (4) Prostration. Sitting, which some add as a fifth, was never allowed as an ordinary posture of devotion, Q. At what parts of the year did the primitive Chris- tians stand up at their prayers ? What was their reason? Give your authorities for your explanation. A. On the Lord's day, and the fifty days between Easter and Pentecost, in memory of our Saviour's resur- rection. An author, who assumes the name of Justin Martyr (Quaest. et Respons. ad Orthodox, qusest. cxv.), quotes Irenseus, who derives it from Apostolical authority, for this custom. Tertullian speaks of its having been handed down from ancient tradition (De Cor. Mil. c. hi.) Clemens Alexandrinus (Strom, vii.) mentions it, and Peter, bishop of Alexandria, agrees with him. At length the council of Nice ratified the custom. (Canon xx.) Epi- phanius, Jerome, Augustine, Basil, and others, concur in mentioning this as the usual custom ; and there is no evidence of any subsequent change having been made. The council of Trullo, in the year 692, and the third council of Tours in 813, make mention of it. The fourth council of Carthage (a. d. 399) commands those who are performing penance to kneel at these times as well as at others. Q. How does it appear that the early Christians were ordinarily in the habit of kneeling when they prayed ? A. As they were commanded to stand at the prayers on the Lord's day, and on the fifty days between Easter and Pentecost, it is probable that they ordinarily knelt on other occasions. As our Saviour " kneeled down, and prayed," (Luke xxii. 41) ; as St Stephen, St Peter, and St Paul (Acts vii. 59, 60, ix. 40, xxi. 5 ; Eph. hi. 4) did the same ; and Clemens Romanus (1 Ep. Cor. 48), Hermas (Past. p. 1, Vis. 1), Tertullian, &c. speak of its being usual, there can be no question of this having been the custom. Q. On what occasions did the early Christians (1) bow the head, and (2) prostrate themselves on the ground ? 86 HABITS, GESTURES, AND DAYS OF [PART L A. (l) Chiefly when they received the bishop's or priest's benedictions, and in all direct and formal addresses to God for his mercy and favour on the people. Thus the catechumens, energumens, candidates for baptism, and penitents, after the prayers appointed for each class of them were finished, bowed their heads to receive the blessing. (2) Prostration was only used in cases of deep humi- liation, as in the case of Theodosius the Great, mentioned by Thcodoret, and in cases of returning apostates. (So- crat. iii. 13 ; Theod. v. 18, a!. 19.) Q. Shew that sitting was no allowed posture of devotion amongst the early Christians. A. Some authors, depending upon a false interpretation of a passage in Tertullian (de Orat. c. xvi.), who says " quod ad- signata oratione adsidendi mos est quibusdam," think that sitting is a proper position for prayer; but the whole passage runs thus : " Moreover I see not clearly the reason why it is the custom with some, prayer being concluded, to sit dozen : unless if that Hermas, whose writing is commonly entitled ' The Shep- herd,' having finished his prayer, had not sat down upon his bed, but had done something else, we might insist upon the observ- ance of this also. Surely not : for even ' when I had prayed and set down upon my bed' (Past. 1. 2, Procem.), is put simply in the course of narration, not as a model of discipline. Other- wise one must pray nowhere save where there is a bed : nay, one will act contrary to the writing (scripture), if he sit down ou a chair or a bench." He adds : " Moreover seeing that the heathen do likewise, in sitting down after praying to their puppets (sigillaribus), it deserveth to be blamed in us, were it only that it is observed in the case of idols." It would appear then, that so far from sitting being a proper position for prayer, that he adds, "that doing so under the eye of the Living God is an irreligious act, the Angel of Prayer still standing by, unless we are reproaching God for that our prayer has wearied us." Again, they say that the Apostles received the communion at its first institution in a sitting posture, whereas they were lying along on beds or couches. (For a full discussion of this question, which will recur in the consideration of the rubrics of our own Communion Service, see, amongst other authors, Falkner's Libertas Ecclesiastica, ch. 3, " Of devout and becoming Gestures in the Service of God Daille, de Objec. Cult. Relig. lib. ii. c. ii.) LECT. X.] DIVINE SERVICE OF THE EARLY CHURCH. 87 Q. Mention briefly some of the ceremonies used by the early Christians at their entrance into their churches. A. (l) They washed their hands and face, in token of innocency and purity ; a custom mentioned by Tertullian, (de Orat. c. 13), by Eusebius (E. H. x. 4), by Chrysostom (Horn. 52, in Matth. &c), and for this purpose fountains and cisterns were commonly set in the courts before the churches, and afterwards in the porches. (2) In some places the people pulled off their shoes. (3) Persons in authority invariably laid aside their insignia of office. (4) The men uncovered their heads, and all complied reverently with the usual regulations, which were enforced by the deacons. (5) Mede, in his discourse on Psalm cxxxii., says, " What reverential guise, ceremony, or worship, they used at their ingress into God's house, in the ages next to the Apostles (and some I believe they did), is wholly buried in silence and oblivion. The Jews before them used to bow themselves down before the mercy-seat. The Christians after them, in the Greek and Oriental churches, have, time out of mind, and without any known beginning thereof, used to bow in like manner, with their posture toward the altar, or holy table, saying that of the publican in the Gospel, ' God be merciful to me a sinner ;' as ap- pears by the Liturgies of St Chrysostom and St Basil, and as they are still known to do at this day. Which custom of theirs, not having been found to have been ordained or established by any decree or canon of any council, and being so agreeable to the use of God's people in the Old Testament, may, therefore, seem to have been derived to them from very remote and ancient tradition." Q. How does it appear that the 'Ancients' in their devotions uncovered their heads, and lifted up their hands towards heaven, sometimes in the form of a Cross ? A. In accordance with St Paul's injunction the men prayed with the head uncovered. Tertullian gives another reason also : " We pray looking up, with hands spread open, because without guilt, with head uncovered, because 88 HABITS. GESTURES, AND DAYS OF [part [, we are not ashamed " (Apol. xxx.) ; whereas, the women remained covered. Again, he says, " that they usually prayed with their arms expanded, and their hands lift up to heaven, sometimes in the form of a cross, to represent our Saviour's passion" (non attolimus tantum manus, sed etiam expandimus e Dominica passione) de Orat. c. 11. Q. Prove that the primitive Christians worshipped toward the East, and give reasons for their doing so. A. This custom was derived from the ceremonies of Baptism, in which they renounced the devil with their faces to the "West, and then they turned about to the East, and made their covenant with Christ ; for which reason they worshipped God after the same way that they had first entered into covenant with him. The chief authorities are — I. Tertullian, who says, " The suspicion of our wor- shipping the sun arises from hence, because it is well known that we pray towards the quarter of the East " (Apol. i. 16) ; and again, (contra Yalen. hi.), he says, " The East was the figure of Christ ; and therefore both their churches and their prayers were directed that way." Clemens Alexandrinus says, " They worshipped toward the East, because the East is the image of our spiritual nativity, and from hence the light first arises, and shines out of darkness ; and the day of true knowledge, after the man- ner of the sun, arises upon those who he buried in ignor- ance.'" (Strom, vii.) And St Augustin affirms (de Serm. Dom. in Monte, lib. ii. c. v.), " When we stand at our prayers, we turn to the East, whence the heavens, or the light of heaven arises." II. Another reason given by some is, " that the East was the place of paradise, our ancient habitation and country, which we lost in the first Adam by the fall, and whither we hope to be restored again, as to our native abode and rest, in the second Adam Christ our Saviour." Gregory !Nyssen (Horn. v. de Orat. Doin.), Basil (de Spirit. Sanct. c. xxvii.), the Apostolical Constitutions (lib. ii, c. 57), and others, give this reason. LECT. X.] DIVINE SERVICE OF THE EARLY CHURCH. 89 III. Another reason was, " that the East was the most honourable part of the creation, as being the seat of light and brightness." IV. Lastly, because " Christ made his appearance on earth in the East, and then ascended into heaven, and there will appear again at the last day.'1 All these have reference to the ceremonies used at baptism. Q. Why did the ancient Christians bow at the name of Jesus ? A. Because the Jews blasphemed and reviled the name of Jesus, calling hini a blasphemer, a magician, and an impostor, not only in Judaea, but also sent emissaries to all the synagogues in the world, to tell them that a certain impious and lawless sect had risen up under one Jesus, a Galilean impostor, (a'lpeats Tis aQeos nal avofxos eyr'jyeprai a.7ro Itjaov ni/os FaXcXalou irXavov), as Justin relates in his Dialogue with Trypho. The custom is also supposed to be used in opposition to the Arians and other heretics, who held erroneous views of our Saviour's nature. Q. How often in a week did the early Christians meet for public worship ? A. It is supposed that whilst the Jewish temple stood the Christian assemblies were held every day ; for we read of the Apostles going up to the temple at the hour of prayer (Acts hi. 1), and of their " continuing daily with one accord in the temple, and breaking bread /car' oikov" (Acts ii. 46) : but it appears (from Acts xx. 7 ; 1 Cor. xvi. 2), that their more solemn meetings were held on the first day of the week, or the Lord's day. Pliny mentions their meeting one day of the week only (see page 7). Justin Martyr says, " that on the day called Sunday there was a general meeting of all that lived both in city and country," {t?i tov r/Xlov Xeyo/j.evr) i)/uep(f, ttcivtwv Kara. TroXeis tj aypous fxevovTwv eirl to avro avveXevois yiverai); but as it was customary at a subsequent period for the Christians of the city and country to hold a general assembly on the 90 HABITS, GESTURES, &C. [part I. Lord's day, and for those of the city to meet on other days besides, Pliny and Justin may allude only to this greater assembly ; or perhaps the Christians, to avoid perse- cution, might hold only one public assembly during the week. Q. What is the meaning of 'stationary days?1 When and upon what authority were they instituted ? A. On the Wednesday and Friday of every week a half-fast (semi-jejunium) was kept, which terminated at three in the afternoon. These were voluntary fasts, and the days were called dies stationarii. Wednesday being selected, because on that day the Jews took counsel to kill our Lord, and Friday, because that was the day on which our Lord suffered. They were observed on the authority of tradition, and the name is derived from the military term statio, from their keeping guard like soldiers (si statio de militari exemplo nomen accipit ; nam et militia Dei sumus. Tert. de Orat. c. xix.) Clemens Alexandrinus speaks of the fasts of the fourth and sixth days, or Wednesdays and Fridays (t^s TeTpaSos kcu rrj? 7rapaaKevr]s. Strom, vii.) Tertullian says, " Why do we set apart the fourth and sixth days of the week for our stations?" (cur stationibus quartam et sextam sabbati dicamus? de Jejun. c. xiv.) Epiphanius and the Apostolical Constitutions derive the origin of these fasts from Apostolical institution, which, as Beveridge observes, is a good authority for their anti- quity. (Epiph. Haeres. lxxv. sect, vi.; Const. Ap. vii. c. xiv. ; Bever. Cod. Can. Vindic. lib. iii. c. x. sect, ii.) LECT. XI.] MOUNTING AND EVENING PRAYERS. 91 Eerture XL ON THE MORNING AND EVENING PRAYERS, AND THE LITURGIES OF THE PRIMITIVE CHURCH. Q. Give reasons for supposing that the early Chris- tians held assemblies for public worship every day. A. As the Church had in Tertullian's time the oppor- tunity of keeping solemn festivals for fifty days together, and as the stationary days, Wednesday and Friday, were regularly observed, there is no reason to suppose that morning assemblies might not be held every day. Cyprian assures us that " they received the Eucharist every day ;" and he thinks, with Tertullian, that the petition, " Give us this day our daily bread," in the Lord's Prayer, refers to a daily participation of the Eucharist. These necessarily presuppose a meeting for its administration ; and as it was always accompanied with prayers, there must have been a public assembly for the purpose every day. Q. From what circumstances does Bingham conjecture that the primitive Christians had public assemblies for prayer every evening ? A. Cyprian mentions that some persons communicated in the evening after supper, and this would undoubtedly be accompanied by evening prayer ; after him the Apostolical Constitutions not only mention an evening assembly, but give an order of prayer for it. The council of Laodicea distinctly orders the same prayers to be used at the after- noon and evening services. The Greeks called it \v^va\j/la, and the Latins lucer- narium, because it generally commenced about the time of lighting the lamps. It was also styled sacrificium vesper- tinum, or the evening sacrifice, and missa vespertina. Q. At what period, and among what class of Chris- tians, do the ' canonical hours ' appear to have had their origin ? 92 MORNING AND EVENING PRAYERS, [part 1. A. Tertullian (de Jejun. c. x.) in disputing, as a Mon- tanist, against the Catholics, mentions the third, sixth, and ninth hours of prayer; hut he does not intimate that either of the parties observed these hours in their public assem- blies, nor does Cyprian, who recommends them to Christians in their private devotions, even hint that the Church had then authorized them by any rule. The monasteries of Mesopotamia and Palestine, in the fifth century, introduced the custom of meeting publicly at these hours for per- forming their psalmody and devotions; but the monks of Bethlehem were the first who appointed regular services for them, and Bona (de Psalm, xi. 1) clearly proves that the completorium, or ' bed-time service,' which was first introduced by Benedict in the sixth century, was utterly unknown to the ancients as distinct from the lucemaris, or ' evening service.1 Hence it would appear that the ' ca- nonical hours ' were gradually introduced into the eastern monasteries, and from them at a subsequent period into the Church. St Jerom says that the monks " sung the psalter in order; in the morning, at the third, sixth, and ninth hours ; and at evening and at midnight," (Epitap. Paula?, ep. xxvii. c. x.), and St Chrysostom tells us, " They had their midnight hymns, their morning prayers, their third, and sixth, and ninth hours, and, last of all, their evening prayers." (Horn. xiv. in Tim.) Q. What rule do the Apostolical Constitutions lay down for bishops with regard to the canonical hours? A. " Ye shall make prayers. In the morning, giving thanks to the Lord, because he hath enlightened you, re- moving the night, and bringing in the day : at the third hour, because at that time the Lord received sentence from Pilate : at the sixth, because in it he was crucified : at the ninth, because all things were shaken when the Lord was crucified, and shuddered with horror at the audacity of the impious Jews, not enduring the insult that was put upon their Lord : at evening giving thanks, because He LECT. XI.] AND LITURGIES OF THE PRIMITIVE CHURCH. 93 hath given the night to be a rest from our daily labours : at cock-crowing, because that hour brings the welcome news of the day, to work the works of light." (Lib. viii. c. 34.) Q. To what separate events in our Saviour's history have the canonical hours been supposed to refer by mo- dern writers ? A. " He was born, and He rose again at midnight. At Prime (or 7 a. m. according to our reckoning) He was brought before Pilate. At the third (or 9 a. m.) He was devoted to crucifixion by the Jews, and scourged. At the sixth (or noon) He was crucified. At the ninth (or 3 p. m.) He expired. At vespers He was taken down from the cross ; at which hour He had the day before eat the Passover, washed his Apostles' feet, and consecrated the Eucharist. At Completorium, or Compline, He endured the agony in the garden." Q. Describe the order of a Morning Service, as pre- scribed in the Apostolical Constitutions. A. (l) It began with the sixty -third Psalm (ac- cording to our arrangement), " 0 God, thou art my God ; early will I seek thee," which is called ' the morning psalm ' (op9pivor\Tr\s (pV(T€(0?, TOV /ja<7l/\£0)S tjfJllOV Si' oil KGCI FlaTpl S(Ct TOV YlOV iv Ylvev/xaTi tu> Travaylu), eh tous aitoi/a? tojk alwviav' Afxrjv. Nuk itTroXveis tov dovXov crov, Seo-7r<>- to, KCtTct to prjfxa crov, ev etptjvri' oti eiciov 0! ocpdaXfxol fXOV TO p <£ eJiai). For as the bread of the Eucharist, 136 RITES AT BAPTISM AND CONFIRMATION [PART I. after the invocation of the Holy Ghost, is mere bread no longer, but the body of Christ ; so also this holy ointment is no more simple ointment, nor (so to say) common, after the invocation, but the gift of Christ ; and by the presence of His Godhead, it causes in us the Holy Ghost — ovtw /cat to aytoi' tovto (xvpov ovk en v/iAof, ova ws av enrol TlpayU twv avvOrjuwi', — "the confirma- tion of our confession the seal of the covenant," made with God in baptism : and on God's part, the collation of the Holy Spirit, represented by this ceremony of anointing. According to Jerom, Leo, and others, it was by this unction that every Christian became, in some sense, a partaker of a royal priesthood. (See Bingham, Antiq. xii. 3. 3.) Q. Shew that it was customary to use the sign of the cross, and prayer, at Confirmation. A. It appears, from what has been said in speaking of the use of the sign of the cross in baptism, that the bishop made this sign upon those parts where he had ap- plied the chrism ; but in addition to this the " consigna- tion," which is so often used by Latin writers to denote " Confirmation," evidently refers to this part of the cere- mony ; the Greek name o-o~Kwv e(p' v\j/rjXou Tti/os ecrTw?, avayivtouKeTto tcl Mwerewc, dvd &vo $e yei>o- nevwv dvayvwa fxaTwv, erepo? Tts tovs AafiiS \fsaXXeT(v v/xvovs, Kat o Xaos to. aKpoari^ia inro^aXXeTw ii. c. 57) ; (5) That the presbyters should exhort the people, but not all of them, and last of all the bishop, («-a< e£V/s irapaKaXe'iTiDtjav oi Trpecrfiv repot tov Xaov, o naOels av- twv, dXXd (xrj diravTes' koi TeXeuratos TtdvTWV 6 ext'onco- St Jerom, in describing the service of the Egyptian monks, says, " They meet at nine o'clock, and then the Psalms are sung, and the Scriptures read, (Psalmi resonant, Scripturse rectitantur ex more) ; and after prayers they 7TOS, os eotKe KVt LECT. XIII.] OR ANTE-COMMUNION SERVICE. 139 all sit down, and the father preaches a sermon to them." (Ep. xxii. ad Eustoch. c. xv.) Cassian (a. d. 424. Instit. ii. c vi.) represents, " That first the Psalms were sung, and then followed two lessons, one out of the Old Testament, and the other out of the New. Only on the Lord's day, and the fifty days of Pentecost, and the Sabbath or Satur- day, they read one lesson out of the Acts of the Apostles, or the Epistles ; and the other out of the Gospels." St Basil speaks " of a confession made to God upon their knees ; after which they rose up, and betook themselves to sing psalms to God." (Ep. 73. ad Neocses.) This, however, took place at their morning prayers, before day, (e/c vuktos opOpi^ei 6 Xaos), and might only refer to the private and silent confession, which each made at his entrance into the church ; but Hamon L'Estrange (Alli- ance of Divine Offices, iii. p. 75, 77) maintains, from Chry- sostom, that the Eastern Churches began their antelucan service with a confession, and then proceeded to psalmody. THE PSALMODY OP THE ANCIENT CHURCH. Q. In what manner were the Psalms used in the ancient Church ? A. The council of Laodicea (a.d. 367, c. xvii.) decreed, " That the Psalms must not be sung one immediately after another, but that a lesson be read after every psalm : — ceiv eiriGwaTTTeiv eu Tan (Tvva^ecri tovs \j/a\iuovg, dXXct $id fiecrov KaO' e kckttov yjsa\/u6v yiveaOai avdyvco- aiv." St Augustine, in one of his homilies, says, that they read the Epistle, then they sung a psalm (deinde can- tavimus psalmum, exhortantes nos invicem una voce, uno corde diccntes, " Venite, &c." Ps. xcv.), and after that a lesson out of the Gospel. And this appears to have been the general custom. (See the Appendix of Canons.) Q. Why were some psalms called Psalmi Respon- SORII ? A. The psalms which were chanted between the 140 OX THE MI 55 A C ATECHUMENORCM. 'part I. reading of different portions of Scripture were called rezpomaria and psalm i rttpomaariL The fourth council of Toledo refers to them, when it blames some for neglect- ing to repeat the Gloria Patri after the responsories (Sunt qui dam. qui in fine responsoriorum, 'Gloria" non dicunt. a.d. 633, c. xv.) Gregory of Tours (de Yitis Pa- trum, c. viii. &c. fl. a.d. 573 . savs. it is the dutv of the deacon to repeat them. Isidore (de Off. i. 9, a. d. 595) savs, that responsoria were used in ancient times in Italy, and were so called, because when one sung the whole choir answered him: whilst Rupentus (de Off. 1, xt., a.d. 1111) affirms that they were so called ' a respondendo,' because thev answered to the lessons, being chanted immediately after them. Q. What appears to have been the rule with regard to the use of hymns and psalms on ordinary, and on extra- ordinary, occasions '? A. We hare already seen (page 95) that the sixty- third psalm, i: 0 God, my God, early will I seek thee," was always sung at the morning service, and was on that account called the morning psalm, and that, in a similar manner, the hundred and forty-first psalm, " Let my prayer be set forth in thy sight as the incense, and the lifting up of my hands be an evening sacrifice," was always sung at the evening service. St Augustine informs us, that it was in his time a very ancient practice in Africa to read Ps. xxii., '• My God, my God, why hast thou forsaken me," Sec. in the service of Good Fridav : and we are informed by Gennadius (de Script. 79, a.d. 495) that Musseus, presbyter of Marseilles, '•' selected portions of the psalms adapted to the seasons and the lessons : — responsoria etiam psalmorum capitula tempori et lectionibus congruentia ex- cerpsit," for the use of the Galliean Church. There are also proofs that certain psalms were selected for particular Sundays and festivals, as also for the Communion Service, and funeral offices. The Psalms in general, however, were sung from end LECT. XIII.] OR ANTE-COMMUNION SERVICE. 141 to end as they stood in the book, in a regular course. Cassian says, that after many changes the Egyptian monks fixed twelve for the morning and evening service, which were read in one continued course, without any lessons coming between them, but that there was still a custom of apportioning a certain number of psalms to each of the canonical hours. Besides these, the bishops sometimes appointed psalms to be sung at certain times of the service, as appears from Athanasius (Apol. 2, contra Arium), St Augustin (in Ps. exxxviii.), and other writers. Q. What traces are there in the New Testament, and early writers, of the use of hymns in Christian worship ? A. St Paul (in Eph. v. 19, and Col. iii. 16) directs the converts to use " psalms and hymns and spiritual songs ;" some suppose, that by psalms and hymns he refers to the Psalms of David, and by spiritual songs he means compositions of the Christians themselves (cf. 1 Cor. xiv. 15 — 19); whilst others think that the word 'spiritual' applies equally to all the three words. Grotius and Michaelis regard Acts iv. 24 — 30, " And when they heard that, they lift up their voice to God with one accord, and said, Lord, thou art God," &c, as the first Christian hymn, and say that it can easily be reduced to metre. Michaelis and others think that Eph. v. 14, " Awake thou that sleepest, and arise from the dead, and Christ shall give thee light," 1 Tim. iii. 1 — 16 ; 2 Tim. ii. 11, are fragments of hymns, and that many such occur in the Apocalypse ; e. g. i. 4 — 8 ; v. 9, &c. Pliny, as we have seen, speaks of the Christians sing- ing hymns to Christ, as God, but neither Justin Martyr, nor the Apostolical Constitutions, mention the words y^i-os or vfxvoXoyelv. Origen, however, says that hymns were addressed to God and Christ, v/ivovs ets fxorov tov enl ttuii Xeyo/ievov Qeov, «at tov /xoroyevr) avrov (contra Cels. viii. 67) ; and Eusebius quotes a passage which 142 ON THE MISSA CATECHCMEXOHUM [part I. speaks of psalms and hymns ((petal dSeXcpwi' air dpxw vno iriarwv ypdcpeujai), furnishing evidence of the divinity of our Saviour. Basil speaks of one Athenogenes as the author of a doxological hymn, but we have no certain ac- count of the authors of any hymns until the fourth century. Q. State what were the different customs of the Eastern and Western Churches in the use of the Gloria Patri. A. The Eastern Church only used it at the end of the last psalm, which they called their antiphona, or Al- lelujah, which was one of those psalms which had Allelujah prefixed to it, and which they repeated by way of anti- phona, or rcsponsal, and then added, " Glory be to the Father, and to the Son, and to the Holy Ghost." But in the Western Churches, except the Roman, it was usual for the whole congregation to stand up, and say it, at the end of every psalm (Bingham, xiv. 1, 8). Q. Mention the different ways in which the Psalms were sung. A. (l) Sometimes one person sung them, and the congregation joined in the last as an antiphona, or alternate song, and then they concluded with the Gloria Patri. (2) Sometimes the whole congregation sang the whole of them, as our Saviour and his Apostles did at the Last Supper. Thus Chrysostom says, "Anciently they all met together, and all sang in common : and so do we at this day." (3) Sometimes the whole congregation was divided into two parts, and repeated the Psalms alternately verse by verse. Socrates (E. H. vi. viii.) calls this dvTi Ytw, /cat ay 'iw llvev/mari ; " Glory be to the Father, in the Son, and in the Holy Ghost." (See Hooker, E. P. v. 42, 7—11 ; Bingham, xiv. 2. 2 ; and the authorities quoted by them.) Q. To whom has the hymn Gloria in Excelsis been attributed ? A. R. C. C. G 146 ON THE MISSA CATECHUMENORUM, [PART I. A. Western liturgical writers have attributed it, some to Tclesphorus, bishop of Rome, a.d. 150 ; others to Sym- machus, bishop of Rome, a.d. 500 ; and others to Hilary, bishop of Poitiers, in the fourth century ; but it probably originated in the Eastern Church, as we find it in the Apostolical Constitutions, and the Treatise of Virginity, attributed to Athanasius, where it is prescribed for the morning service, as was shewn in page 97. (See Part n, " On the Communion-service.") Q. Give a brief account of the rise and progress of the composition of the Seraphic Hymn, and of the at- tempts to corrupt it. A. It was used in imitation of the Seraphims in the vision of Isaiah ; ayio's, dyios, dyio?s avTov : " Holy, holy, holy, is the Lord of Hosts ; the whole earth is full of his glory." The Apostolical Constitutions (viii. 12) varied the ending thus : Tr\ijpr]s 6 ovpavo's, /cat r\ yr\, t^? ^o^jj? clvtov' ev\oyrjTo\ ets toJs atwi/a?. 'Afxqv : "Heaven and earth are full of His glory, who art blessed for ever. Amen." The council of Chalcedon, a.d. 451, used the following form : ''Ayws 6 Geo?, dyiojTwv dvayivw- GKCTai MeX/3£ eyXwP€l e'TCt Trava-afievou tov avayiyvw- GKOVTOS," K. T. X. (Apol. I. C. 67.) Tertullian says, " We come together to call the sacred writings to remembance ... At all events, by these holy words we feed our faith : Cogimur ad litterarum divinarum commemorationem . . . Certe fidem Sanctis vocibus pasce- mus." (Apol. c. 39.) He also speaks of the Lector, or Reader (De Prses. Hser. c. 41), and, from other passages, it is evident that he was well acquainted with the custom. Cyprian gives an account of the ordination of Aurelius and Celerinus, who were two readers. (Eph. 38, 39 : Paris, Ed. 33.) The Apostolical Constitutions already quoted (see p. 130), distinctly prove that they were read in their as- semblies. Origen, Chrysostom, and other writers, speak also of this universal custom. (For an account of the manner in which the Jews read their Scriptures, see p. 69.) Q. In what order were the Scriptures read in the primitive Church ? A. There appears to have been no tables of lessons, but it is clear that particular lessons, which could not be changed, were read at certain parts of the Ecclesiastical year. St Augustin says, " that at Easter, for four days suc- cessively, the history of the resurrection was read out of the four Gospels ; that on the day of the Passion, the history of our Saviour's sufferings was read out of St Matthew's Gospel only ; and that from Easter to Pentecost the Acts of the Apostles were read." St Chrysostom tells us " how, by the appointment of the Church," particular LECT. XIII.] OR ANTE-COMMUNION SERVICE. 149 lessons were read, especially at the periods mentioned by St Augustin. Q. How were the Scriptures divided for public uses, and who read them ? A. The Scriptures were divided into sections, called 7r€piKOTrds, or Ke(pd\aia, and by the Latins capitula, and were recited, as we have already seen, in a kind of plain- song. (See p. 141.) Bingham says, that in the first two centuries, before the order of readers was instituted, it is probable that they were read by the deacons ; or else, in imitation of the Jewish Church (see p. 70), by such as the bishop or president for that time appointed. But, in the time of Cyprian, it was the peculiar office of the readers, which was become an inferior order of the clergy, to read all the lessons of Scripture, and even the Gospel, as well as other parts. (Cyp. Ep. 34 or 39.) In after ages, the reading of the Gospel was, in some Churches, confined to the office of the deacons and pres- byters ; for so the author of the Constitutions words it : " After the other two lessons are read by the readers, let a deacon or presbyter read the Gospels: 'Avu c)uo yevonevwv ava.'yvitHjfj.a.Twv . . . Siokovos r) irpeafivTepos avayivwdKeTw to. evayyeXia." (ii. 57.) Jerom speaks of a deacon, and Socrates of a presbyter, reading them. Sozomen says, " At Alexandria the Gospel was read only (/movo?) by the archdeacon ; in other places by the deacons ; in others, only by the presbyters ; and on the greater festivals by the bishop, as at Constantinople at Easter-day." (vii. 19.) At a subsequent period a similar want of uniformity ap- pears to have existed. Q. What solemnities or ceremonies were used before and after the reading of the Scriptures ? A. Cyprian alludes to the practice of the reader using the salutation Pax vobis, or vobiscum ! " Peace be with you!" before he began to read (Auspicatus est pacem, dura dedicat lectionem, Ep. 33, al. 38) ; and this custom 150 ON THE MISSA-CATECHUMENORUM, [PART I. seems to have been continued in Africa until the reader was prohibited doing so by the third council of Carthage, a.d. 397 (ut lectores populum non salutent, c. 4); but it appears from Augustin (Ep. 155 ; de Civit. Dei, xxii. 8) and Chrysostom (Horn, in Coloss. iii.), that the salutation was always used either by the deacon, or presbyter, or bishop, immediately before the reader began. St Chrysostom also says, " The deacon first stands up, and cries with a loud voice, Trp6ayu)/j.ev, ' let us give atten- tion' (attendamus) ; this he repeats several times ; and after that the reader names the prophet Isaiah, suppose, or any other ; and before he begins to read he also cries aloud, Ta& \eyec Kvpio?, 'Thus saith the Lord'," (Hom.xix. in Act. Apost.) Mabillon observes, " That at the naming of the lessons out of the Prophets or Epistles, the people sometimes said, Deo Gratias, ' Thanks be to God,' and at their conclusion, Amen, as it is in the Mozarabic Liturgy." (De Liturg. Gallic, i. c. ii. n. x.) Grotius also says, " It was customary, at the end of the Epistle, for the people to answer, ' Amen : ' and that hence it was, that at the end of all of St Paul's Epistles the word ' Amen' was added by the Church." (Adnot. in Philemon, v. 25.) At the reading of the Gospel it was customary for all the people to stand : " When the Gospel is read, let the presbyters, and deacons, and all the people, stand with profound silence : orav ctvayivwoKOfxevov r) to euayyeXiov, ■KavTe? o\ Trpecrftvrepot, Kat o\ Siclkovoi, teat 7ras 6 Xaos o-TTjKeTwo-av fxera 7ro\Xi)9 ijcrc^tav," is the order of the Constitutions (ii. 57). Sozomen (H. E. vii. 19) mentions that it was a singular thing, nowhere else known or heard of, except at Alexan- dria, that the bishop did not rise up at the reading of the Gospels. This was constantly insisted upon, and in Africa the congregation stood up at the reading of every portion of the Scriptures. Bona (Rer. Liturg. n. vii. 4) thinks that there was no appointed answer to be made when the LECT. XIII.] OR ANTE-COMMUNION SERVICE. 151 Gospel was ended. For some said only ' Amen ;' others, Deo Gratias, ' Thanks he to God and others, Lam tibi, Christe, 1 Praise be to thee, 0 Christ.' Q. What appears to have been the practice in the early Church with regard to the use of the books of the Jewish Apocrypha? A. They were used in some Churches, but not in all. It appears from Cyril of Jerusalem (Cat. iv. n. 22) that all our canonical Scriptures, except the Revelations, and no others, were read in that Church. The Apostolical Con- stitutions omits these books from its catalogue, and so does the council of Laodicea. Jerom, and Ruffinus, who was presbyter of Aquileia, say that these Apocryphal books were called 'ecclesiastical,'1 because they were, according to ancient tradition and practice, read in the Church as books of piety and moral instruction, but were not used to prove any matters of faith. The third council of Carthage, and St Augustin, consider the books of Wisdom and Ecclesiasticus, together with Tobit, Judith, Esther, and the Maccabees, as ' ca- nonical,' but they appear to use that word in a restricted sense. Q. Mention some of the writings which were read in Churches, besides those which are now included in our Bibles. A. The Krjpvy/ua, Prsedicatio Petri, the " Preaching of Peter;" and the 'AiroKa\v\^i9, Revelatio Petri, "the Revelation of Peter." The &i$a-)(al twv 'AttogtoKwv, or "Doctrines of the Apostles;" the Shepherd of Hermas; the First Epistle of Clemens Romanus to the Corinthians ; the Homilies of celebrated Fathers, such as Gregory Nazianzen, St Basil, Chrysostom, Augustin, and others. Public Sym- bols and Rules of Faith were also read, and Memoirs of Martyrs and Saints. Q. Quote Jerom's account of the use of lighted tapers at the reading of the Gospel. A. He says, " That they had no such custom in the 152 OX THE MISSA-CATECHUMEXORUM, [PART I. Western Church, either as burning candles by day, at the monuments of the martyrs (as Vigilantius had falsely ac- cused them), nor at any other time, save only when they met in the night, to give light to their assemblies ; but in the Eastern Church it was otherwise : for, without any re- gard to the relics of the martyrs, whenever the Gospel was read, even when the sun shone brightly, they lighted candles, which was done, not for the sake of giving light, but as an expression of joy." Hence the virgins in the Gospel had their lamps lighted, and hence the Apostles were warned to " let their loins be girded about, and their lights burning.-''' (Luke xii. 35.) Hence it is said of St John, " He was a burning and a shining light." (John v. 35.) Also under the figure of a material light (lucis corporalis), is repre- sented that light of which we read in the Psalmist, " Thy word is a lamp unto my feet, and a light unto my path," Ps. cxix. 105. (Jerom, contra Vigil, c. 3.) Q. Give a brief account of the translations of Scrip- ture used in the ancient Church. A. Where Greek was spoken the Septuagint was used, and where it was not, such translations as were made from it ; for, until the time of Jerom, there was no Latin trans- lation of the Bible derived immediately from the Hebrew. In Osdroene and Mesopotamia, however, and where Syriac was the prevailing language, there was a Syriac transla- tion made from the Hebrew, not long after the time of the Apostles. This was called "the old translation," to dis- tinguish it from another made from the Septuagint in a later age. At a subsequent period Lucian of Antioch, and Hesychius an Egyptian, martyrs under Diocletian, revised the Septuagint. From that time Alexandria and Egypt used the copy of Lucian, and Constantinople, and all the Asiatic Churches dependent upon them, used that of Hesy- chius. Eusebius and Pamphilus also published a copy corrected by Origen, which was used by the Churches of Palestine and Arabia. The present Latin Vulgate is supposed to have been LECT. XIII.] OR ANTE-COMMUNION SERVICE. 153 compounded of the ancient Italian or Vulgata copy gene- rally used, and the new translation made from the Hebrew by St Jerom. OF PREACHING, AND THE USAGES RELATING TO IT IN THE ANCIENT CHURCH. Q. Shew from the New Testament, and the early Fathers, that preaching was usual in the early Church. A. It was usual, as has been already shewn (see p. 69), for a discourse to be delivered in the Jewish assem- blies after the reading of the Scriptures. Our Saviour and his Apostles complied with this custom. Justin Martyr says, that after the Scripture readings were ended, the presiding minister (Trpoeo-Tws) delivered a discourse, in which he exhorted and admonished the people, and excited them to an imitation of the good works which had been brought before their notice (eTra Travaanevov tou avayiviticrKovTO'i, o TrpoeaTws did Xoyov Trjv vovOeaiau /cat irponXrio~iv Trj$ tojv kciXiov tovt(ov fiift.r)aeu>7 agmen, turba, vel ab ouov e\Xe7a9at, Schleusner), which signified a familiar discourse, delivered to large assemblies of people, and might either be written by the preacher himself or read out of a book composed by another. The names Xo'-yos, and nrjpvyna, were also sometimes applied to such a discourse. The Latins called it ' sermo,' and in later times 'concio.' Tertullian, Cyprian, and other writers, apply the word ' tractatus,' to designate discourses intended for instruction or edification. Q. Whose office was it to preach in the early Church"? A. Justin Martyr, as quoted above, ascribes this duty to the presiding minister. St Ambrose expressly says, " It is the peculiar office of the bishop to teach the people." (Episcopi proprium munus docere populum. De Off. Sac. i. 1). Cyril of Alexandria calls the office of a bishop a^ltD/xa SiSaaKaXiKoi', ' the dignity or honour of teaching,' and the rule laid down by St Paul (1 Tim. hi. 2), that a bishop should be SiSciktikos, apt to teach, seems to have been enforced by various secular and ecclesiastical laws. A deacon was not allowed to preach except by ex- press permission, and presbyters only by permission of the bishop, especially if he were present. Monks were at first forbidden to do so, and women always ; but laymen might address the people by permission of the bishop. (Eus. E. H. vi. 19 ; see also the Index of this work.) Q. State some particulars with regard to the delivery of sermons in the ancient Church. A. The sermons of Greek are generally longer than those of Latin writers. They were at first delivered in the chancel in front of the altar, but afterwards in the body of the church from the 1 ambo,' or some other eleva- tion. It was customary for the preacher to sit, and the people to stand, but this usage was by no means a general one : and sometimes the hearers expressed the approbation of the preacher by applauding him. The custom of de- LECT. XIII.] OR ANTE-COMMUNION SERVICE. 15.5 livering extemporary sermons (6/ut\'iai GKeStaaOeiaai) was the exception, and not the rule. We find in the writings of Athanasius, Augustin, and others, frequent complaints of want of attendance, and in- decorous behaviour of the audience at sermons. Many of the sermons of Origen, Chrysostom, and others, were delivered extempore, and taken down by short-hand writers. There were sometimes two or three sermons delivered in the same assembly, and in some places there were ser- mons every day, and in many places twice a-day, but they were not so frequent in country villages. There were prayers of some kind at the beginning and end of each sermon. The salutation, pax vobis, " The Lord be with you," was commonly used before sermons, and sometimes a benediction. Sermons were sometimes preached without any text ; and sometimes upon more texts than one ; and, lastly, the preacher always concluded with a doxology to the Holy Trinity. OF THE PRAYERS FOR THE VARIOUS CLASSES OF CHRISTIANS IN THE EARLY CHURCH. Q. At what part of Divine service did the public prayers of the early Church begin, and what classes of Christians were present at them ? A. They did not begin until after the sermon was concluded, and as soon as the prayers for each class of Christians were finished, they were dismissed from the assembly until none but the communicants remained. Q. In what order were the prayers for the different classes of Christians used ? What directions were given before and after each prayer ? A. After the deacon had ordered unbelievers and hearers to depart, he proclaimed silence and attention, and said, " Pray, ye catechumens ;" and " Let all the faithful pray earnestly (Kara Sidvoiau) for them, saying, Lord, have 156 OX THE MISSA-C'ATECHUMEXORUM. [PART [. mercy upon them" (livpie, eXerjaov). Then the deacon began a prayer for them, which, in the Constitutions, is called irpoa(pit>vtj(ji]-^ovfxevwv, " a bidding prayer for the catechumens," because it was both an exhort- ation and direction how they were to pray for them. Then the deacon, addressing himself to the catechu- mens themselves, said, " Catechumens, arise : pray for the peace of God through his Christ, that this day, and all the time of your life, may pass in quietness, and without sin, for a Christian end, for a good and merciful God, and for forgiveness of sins. Commend yourselves to God, the only unbegotten, through his Christ." The people, and especially the children, were ordered to answer to every petition, Kvpie, eXetjaov, "Lord, have mercy upon them." After this they bowed their heads, and the bishop pronounced a benediction. Then the deacon said: — "Catechumens, depart in peace." St Chryostom, in one of his homilies, (ii. in 2 Cor.), gives a similar form of prayers for the catechumens. After the Catechumens had withdrawn, prayers were made in a similar manner for the Exergumexs, who im- mediately left the assembly, and the deacon directed the following form of prayer for the Competextes, or Candi- dates for Baptism : RvgaaOe ol (pmri^pnevof Ik- Pray, ye candidates for bap- Tei/Ta<; eh tov toD XpierTov 6d- worthv, after baring been bap- vaTov crvvavaoTtivai aurm, Kai tized into the death of Christ, peTojgoiic yevecrdat t>/ped<;, kui t^c a\t]6ivt]^ v'tode;s /i£Ta T(OI/ <7&)£o- pevojv eTri(rvvayu>yti<;, 3ia Xpi- (TTOV TOV 2(OTf/yO(K t]fJL0OV' 01 OV a-oi 6o£u, Ttfxtj Kai <7f/3a?, iv ay'io) rii/euyuaTi, ek tov\ aitoi/aTrjprj5 o Kt^jioc dviov<;' evTt/xov;' liaKpotinepevovTa.*;' na\ Tt/xtov ai/TOK to yi/pa<; Trapaa-yriTai ev euv ev appuHTTia. e£e- Ta^o/xevwv dc>e\pio? pvcrrjTai auTow Traces voffov Kai Traarj<; /ua\aKia?, koi (rtoou? aVoKaTa- j Tt] ayia ovtov eKK\t]i ek Ttjv (iacriXe'iav avTOv Ttjv eirovpaviov. 'Yirep Traerrj1: \^/-u^tj;crts twv Wicttwv). Then shall the deacon say, "Attention" (irpoa^w/jLef). The bishop shall salute the congregation (eKKXrtalav), and say, " The peace of God be with you all," eipijvr] tov Qeov fxeTcl ttcivtwv v/jlwi'). And the people shall answer, " And with thy spirit !" (/cat ixctcI tov irvev/uaTos gov). 102 ON THE MISSA-FIDELICM, OR [part I. Then the deacon shall say to all, " Salute ye one another with the holy kiss !" {aairaGnade a\\>]\ovi) this bread the body of thy Christ, and this cup the blood of thy Christ : that all who shall partake of it may be confirmed in godliness, may receive remission of their LECT. XIV.] COMMUNION SERVICE OF EARLY CHURCH. 165 sins, may be delivered from the devil and his wiles, may- be filled with the Holy Ghost, may be made worthy of thy Christ, and may obtain everlasting life ; thou, 0 Lord Almighty, being reconciled to them. " We farther pray unto thee, 0 Lord, for thy holy Church ... for the bishops and clergy . . . kings and magis- trates . . . the dead in general — the living members of our particular Church, and every order of it . . . for those that are in sickness, slavery, banishment, proscription, and all that travel by sea or land . . . for our enemies and perse- cutors, for heretics and unbelievers . . . for the catechumens, energumens, and penitents . . . for healthful and fruitful sea- sons . . . for all the absent brethren . . . and let us conclude with a doxology to the whole Trinity." And let all the people say, "Amen." And let the bishop say, " The peace of God be with you all." And let all the people say, " And with thy spirit." Then let the deacon say with a loud voice as follows : A bidding Prayer for the Faithful after the Divine Oblation. " T\poa(p(vvr)(Tis 67T« twv YIicttoov fierce ty\v Qe'irxv ava- (popuv. Let us farther pray to God through his Christ, in behalf of the gift which is offered to the Lord God ; that the good God will receive it through the mediation of His Christ, at his heavenly altar for a sweet-smelling savour. "Let us pray for this Church and people : Let us pray for every episcopate, for the whole presbytery, for all the deacons and ministers in Christ, for the whole congregation; that the Lord will preserve and keep them all. Let us pray for kings and all that are in authority, that they may be peaceable towards us ; so that enjoying a quiet and peaceable life, we may spend our days in all godliness and honesty. Let us commemorate the holy martyrs, that we may be deemed worthy to be partakers of their trial. Let us pray for all those who have died in the faith. Let 166 ON THE MISSA-FIDEL1UM, OR [part I. us pray for the good condition of the air, and the ripening of the fruits. Let us pray for those that are newly bap- tized, that they may be confirmed in the faith, that all may be mutually comforted by one another. Raise us up, O God, by thy grace : And being raised up, let us devote ourselves to God, through Jesus Christ." And let the bishop say, " 0 God who art great, great in name and counsel, powerful in thy works, the God and Father of thy holy Son Jesus, our Saviour, look upon us, and upon this thy flock, which thou hast chosen through him to the glory of thy name ; sanctify us in body and soul, and grant that we being purified from all filthiness of flesh and spirit, may partake of the mystic blessings now lying before thee, and judge none of us unworthy of them ; but be thou our supporter, our helper, and defender, through thy Christ, with whom glory, honour, laud, praise, thanksgiving be to thee and the Holy Ghost for ever. Amen." And after all have said "Amen," Let the deacon say, •' Let us (attend) give attention" {Trpoa-xuifiev). And the bishop shall speak aloud to the people in this manner : " Holy things are for holy persons" (ret ayia rotv ayioi'i). And let the people answer : " There is one Holy, one Lord, one Jesus Christ, to the glory of God the Father, blessed for evermore. Amen. Glory be to God in the highest, and on earth peace, good-will towards men : Ho- sanna to the Son of David : Blessed be he that cometh in the Name of the Lord ; he is our God and Lord, and hath appeared to us. Hosanna in the highest.''1 After this let the bishop receive {jieTaXanfiaveTw), then the presbyters, and deacons, and subdeacons, and readers, and singers, and ascetics, and of the women the deaconesses, virgins and widows : Afterwards the children (rd irai^'ia), and then all the people in order, with fear and reverence, without tumult or noise. And LECT. XIV.] COMMUNION SERVICE OF EARLY CHURCH. 167 the bishop shall give the oblation, (ti)v irpoaov) ; and one is hungry, and another is drunken." (1 Cor. xi. 22.) Justin Martyr says, " They that are wealthy, and they that are willing, give according as they are disposed ; and what is collected is deposited with the president {TrpoeaTWTi), who out of it relieves the orphans and widows, and those that are in sickness, or in want, or in bonds, and strangers and travellers ; in a word, he is curator of all that are in need." (Apol. i. 69.) Tertullian relates that " Every man placeth there (in the area, or common chest,) a small gift on one day in each month, or whensoever he will, so he do but will, and so he be but able ; for no man is constrained, but con- tributeth willingly. These are, as it were, the deposits of piety ; for afterwards they are not disbursed in feasting, and in drinking, and in disgusting haunts of gluttony, but for feeding and burying the poor, for boys and girls with- out money and without parents, and for old men now house-ridden, for the shipwrecked also, and for any who in the mines, or in the islands, or in the prisons, become LECT. XV.] OF THE PRIMITIVE CHURCH. 173 their Creed's pensioners, so that it be only for the sake of the way of God." It has been remarked here, that if he is speaking of a fact, this is different from the Eucharistic collections, -which were weekly. Perhaps, however, he is only alluding to the monthly meetings of other societies, " on the monthly day (of meeting), or when he wills, each, &c." (Apology 39, Dodgson's Translation.) Cyprian asks a rich woman, " How she could think she celebrated the Lord's Supper, who had no respect to the corban ? or how she could come into the Lord's house without a sacrifice, and eat part of the sacrifice which the poor had offered ?" (De Oper. et Eleemos.) And St Au- gustin says, " That a man of ability (idoneus) ought to be ashamed to communicate of another man's oblation :" and therefore he exhorts every one to bring their own obla- tions to be consecrated at the altar. (Bingham, Antiq. xv. ii. 2.) Q. What persons were permitted to make oblations ? What oblations were allowed to be offered, and what not? A. None but actual communicants enjoyed this privi- lege. Those who were at enmity with their brethren were neither allowed to offer at the altar, nor to contribute to the common chest. All oblations were refused from sinful persons, and those who followed discreditable employments, and even penitents " communicated in prayers only, with- out any oblation : noivovvras yojph 7rpocr(popas." (See the eleventh Nicene Canon in the Appendix.) It also appears, from the Apostolical and African Canons, that only bread and wine, and certain specified things, were allowed to be offered. (See the Appendix of Canons.) Q. Shew from early writers that the names of those who made oblations of considerable value were rehearsed from the altar. A. Bingham (Book n. xx. 5) makes it part of the deacon's office to receive the oblations of the people, and to carry them to the priest, who presented them to God at the altar ; after which the deacon publicly recited the 174 KITES OF THE COMMUNION SERVICE [PART I. names of those who offered, in order that a commemoration of them might be made, and prayers offered for them. This rehearsal of the names was called " offerre nomina," and, according to Cyprian, was a part of the Communion Service (Ep. ix. al. xvi.); and St Jerom speaks distinctly of the same custom. Cyprian also (Ep. lx. al. 62, ad Ep. Xum.) says, on one occasion, that he forwarded to the Church the names of every one who had made contributions for the redemption of captives, that they might be remem- bered, and their good works requited, in their prayers and solemn supplications. Chrysostom (Horn, xviii. in Act.) refers to the same custom, and the Apostolical Constitutions order the bishop to acquaint the poor who were their benefactors, that they might pray for them by name (iii. 4). In some places also a commendatory prayer, by way of oblation to God, was made immediately after reading the names, before the Eucharistical prayers of consecration were proceeded with. (See Bingham, Book xv. ii. 4.) Q. State from what source the Eucharistical elements were supplied, and shew that common bread was made use of. A. As long as the customary oblations of the people consisted of bread and wine, the Eucharistical elements were selected from them. The following arguments are adduced to shew that common bread was used, (l) The bread at these offerings was common bread. (2) Epi- phanius mentions it as a peculiar rite of the Ebionites that they celebrated the Eucharist in unleavened bread and water only ; which proves that the Church did otherwise. (3) It is expressly said that they anciently used common bread (Life of Gregory, n. 41). (4) There is no intimation whatever that unleavened bread was used, whereas the use of leavened bread (' fermentum') is mentioned. (5) The Greek writers, in their disputes with the Boman, never objected to their using unleavened bread until the time of Michael Cserularius, a.d. 1051. LECT. XV.] OF THE PRIMITIVE CHURCH. 175 Q. What appears to have been the origin of wafer- bread for the Eucharist ? A. Bona (i. xxiii. n. 11) conjectures that when the people discontinued offering bread, it became the duty of the clergy to provide the bread for the Eucharist, and that they, out of respect, did not leaven it, nor make it like a loaf of common bread, but shaped it like denarii, to re- present the pieces of money which Judas received for the betrayal of our Saviour. At this period, also, the people began to offer denarii, which were partly intended for the poor, and partly to procure the elements. Durandus has endeavoured to prove that the use of wafer-bread was of ancient date; but it has been shewn by learned men, that soon after its introduction it was con- sidered to be a corruption of the ancient practice. (See Bingham, xv. ii. 6.) Q. Shew, from ancient writers, that water was mixed with the wine used at the Eucharist. What reasons do they assign for it? Of what colour was the wine, and how much water was generally added? A. Justin Martyr says that the deacons gave wine and water to the communicants, and Irenaeus speaks of the use of this mixture (to KeKpauevov iror^piov), but neither they, nor Gregory Nyssen, nor Theodoret, with some others, who mention the circumstance, give ai>y reason for doing so. Cyprian says that both wine and water are necessary on account of the command and example of Christ ; he also says that the water represents the people, and the wine the blood of Christ, and that when mixed in the cup, Christ and his people are mixed together ; " And so in sanctifying the cup of the Lord, water cannot be offered alone, as neither can the wine be offered alone : for if the wine be offered by itself, the blood of Christ begins to be without us ; and if the water be alone, the people begin to be without Christ." (Ep. lxiii. ad Caec.) The third council of Carthage, a. d. 397, of which St Augustin was a mem- ber, besides many other Greek and Latin writers, and 176 RITES OF THE COMMUNION SERVICE [PART I. numerous councils, speak of this being the custom. Gen- naclius says the mixture was used, first, because it was according to the example of Christ ; and secondly, because, when our Saviour's side was pierced with the spear, there came forth water and blood ; another reason has been given for making the mixture, that by the water we are purged from our sins, and by the wine we are redeemed from punishment. As the common wine of Palestine is of a red or dark colour, it is probable from this cause, and from the decla- ration, " This is my blood," as well as from the Scriptural expression, " the blood of the grape," that our Saviour made use of it. In the Western Church, previous to the consecration, the wine is first poured into the cup, and then cold water, which may vary in quantity from a few drops to a third of the quantity of the wine. But in the Eastern Church a second mixture of warm water is made after the consecra- tion, and immediately before the distribution. The reason assigned for the double infusion is to represent the water which flowed from our Saviour's side, and the fire of the Holy Spirit. (Goar, Eucholog. Grsec. ad missam Chrysost. n. 167 ; Bona, Rer. Liturg. n. ix. 4.) Q. When was the Creed introduced into the Com- munion Service, and in what part of it did it occur '? A. Peter Fullo, bishop of Antioch, about the year 471, was the first who introduced it ; and about 511, Timo- theus, bishop of Constantinople, brought it into use in that Church. A council at Constantinople, in the year 536, mentions that the Creed was usually rehearsed between the reading of the Gospel and the diptychs. The third council of Toledo, a.d. 589, ordered it to be said with a loud voice after the consecration, immediately before the Lord's Praver. It was not used in this manner in France until the time of Charles the Great, nor was it adopted in the Boman Liturgy until the eleventh cen- tiirv. v LECT. XV.] OF THE PRIMITIVE CHURCH. 177 Q. Shew that the Lord's Prayer was used in the Communion Service, and point out where it occurred ? A. St Augustin (Ep. lix.) says, that nearly the whole Church concluded the oblation-prayers with it. St Chry- sostoiu, Cyril of Jerusalem, and St Jerom, agree with him, and Gregory the Great was also of opinion, that the Apo- stles used no other prayer of consecration but the Lord's Prayer. The third and fourth councils of Toledo speak of its coming before the reception of the elements. Optatus, who nourished about a.d. 368, says that its use was be- come so customary by necessary prescription, that the Donatists themselves did not omit it. Q. Explain the meaning of a peculiar phrase relating to the consecration of the Eucharist, in the deacon's bidding- prayer after the consecration of the elements. A. He bids them pray, " That God would receive the gift that was then offered to him, to his altar in heaven, as a sweet-smelling savour, by the mediation of his Christ." This form seems as ancient as Irenaeus, for he says : " We have an altar in heaven, and thither our prayers and oblations are directed" (iv. 341). And so it is in all the Greek Liturgies, with a small variation. " And frequently in the Mozarabic Liturgy, and the old Gothic Missal, pub- lished by Mabillon, there are prayers for the descent of the Holy Ghost to sanctify the gifts, and make them the body and blood of Christ, even after the repetition of the words, ' This is my body,1 and ' This is my blood ;' which evidently shews that the ancient formers of the Liturgy did not think the consecration to be effected by the bare repetition of those words, but by prayer for the descent of the Holy Ghost upon the elements of bread and wine. And it is very remarkable, that even in the present canon of the Roman mass there is still such a prayer as this re- maining after what they call ' consecration :' the priest, offering the host, says, ' Be pleased to look upon these things with a favourable and propitious eye, as thou wert pleased to accept the gifts of Abel, thy righteous servant.' H 5 178 RITES OF THE COMMUNION SERVICE [PART I. He adds, ' We beseech thee, Almighty God, to command that these things may be carried by the hands of thy holy angels to thy altar on high.' Concluding, ' By Christ our Lord, by whom thou dost always create, sanctify, quicken, and bless these good things unto us.' These words in this prayer, as our polemical writers have rightly observed, were used before transubstantiation was invented, and when the consecration was thought to be made by prayer, and not barely by pronouncing the words, ' This is my body.' And then they were good sense, when they were said over bread and wine, to consecrate them into the memorial and symbols of Christ's body and blood.'1 (Bingham, Book xv. iii. 31.) Q. Prove that the bread was broken in consecrating the Eucharist. In what manner was it broken in different Churches ? A. Clemens Alexandrinus (Horn, i.) speaks of its being an established custom that it should be so divided, that every one of the people might receive part. St Au- gustin says that it was broken for distribution (ad distri- buendum comminuitur, Ep. lix. ad Paul.) It is also mentioned by several ancient writers, and is prescribed by all the older ritualists and Liturgies. The Greeks divided it into four parts ; the Latins, into three ; and the Mozara- bic Liturgy, into nine parts. Q. What persons were allowed to receive the Eu- charist ? At what part of the service were baptized per- sons who did not communicate dismissed ? When did the Eulogi;e first come into use, and what were they ? A. All baptized persons, except the penitents, were obliged, under pain of ecclesiastical censures, to communi- cate. (See Appendix of Canons, Ap. Can. x. ; Antioch. ii.) St Chrysostom (Horn. iii. in Eph.) inveighs strongly against some who wished, without being accounted penitents, to remain during the whole service, and yet not to com- municate. But at a subsequent period the council of Agde, a. d. LECT. XV.] OF THE PRIMITIVE CHURCH. 170 506, ordered, " That all secular men, on the Lord's day, should stay to hear mass (missas), and not depart before the bishop's benediction." And the council of Orange, a.d. 511, says the same: "That the people should not depart before the solemnity of the mass was ended ; that is, till the consecration-prayers were completed : and then, if the bishop were not present, they should receive the benediction of the priest." " The Eulogize, in the more ancient writers, is the very same with the ' Eucharist,' and used by them to sig- nify the same thing as St Paul means, when he says, ' The cup of blessing, 7roTrjptov Trjs euXoyias, which we bless, is it not the communion of the blood of Christ ?' (1 Cor. x. 16.) And so it is always used by Cyril of Alexandria and Chrysostom, as learned men have observed out of many places of their writings ; but, in after ages, it was distin- guished from the Eucharist, as something that, after a sort, supplied the room of it. The council of Nantes, about the year 800, ordered the presbyters to keep some part of the people's oblations till after the service, that such as were not prepared to communicate, might, on every festival and Lord's day, receive some of this eulogia, when blessed with a proper benediction. (Bingham, Antiq. Book xv. iv. 3 : Canons of Laod. exxxii.) Q. When were the Missa Sicca and Nautica ; and the Missa Bifaciata and Trifaciata, introduced into the Church ? What parts of the service were per- formed at them ? A. (l) Petrus Cantor, who flourished a.d. 1200, is the first who speaks of the missa sicca, or ' dry mass.' He says, " that dry mass is without the grace and moisture of the consecrated Eucharist, and profits the faithful no- thing." It was also called the missa nautica, or ' seamen's mass,' because it was celebrated at sea, and upon rivers ; where, on account of the motion, the Eucharistical elements were in danger of being desecrated. Thus St Lewis, when at sea, ordered the whole mass, except the canon, to be said ISO RITES OF THE COMMUNION SERVICE [PART I. daily. It might also be used for those who could not be present at the whole morning mass : for the sick ; or for those who were buried in the afternoon, when this Sacra- ment could not be legally used. The service consisted merely of a repetition of the beginning and concluding parts of the Communion Service, without any elements being placed on the table, or any consecration, or administration of them, taking place. (2) The missa bifaciata and trifaciata arose from a practice of the officiating priests, who could bv law celebrate mass but once a day, repeating the preparatory and concluding parts of the service twice or thrice, but using the canon once, in order that they might be benefitted by the offerings of the people to the same extent as if the canon had been repeated each time. Q. State briefly what was the origin and use of the Missa Pr^sanctificatorvm. A. The council of Trullo orders, " That on every day in the holy fast of Lent, except Saturdays and Sun- days, and the feast of the Annunciation, the Liturgy of the prassanctified (twv tt potjyiaanevwv) gifts shall be per- formed" (can. 52) ; and the council of Laodicea (c. 49) gives a similar direction : " That there must be no oblation of bread during Lent, excepting on the Sabbath and the Lord's day only." Both of these canons refer to the cus- tom of receiving the Eucharist on the other days of Lent, by partaking of the holy elements which had been pre- sanctified on the preceding Saturday or Sunday. Leo Allatius says that this was done by the Greeks, because they considered that the consecration service was onlv to be used on festivals. This practice they continue up to the present time, but the Latin Church never adopted it as a general rule. Q. Discuss the question whether digamy, or second marriage, debarred persons for a time from the Com- munion. A. The canons of Xeo-Caesarea, Laodicea, and St LECT. XV.] OF THE PRIMITIVE CHURCH. 181 Basil (see the Appendix of Canons), debarred those who married a second time from communion for one or two years ; but Beveridge, and some others, think that only second marriages, contracted whilst the first remained un- dissolved, are referred to. Others, again, think that they were intended to discourage all second marriages, even when the first was cancelled by the death of one of the parties ; which would be acting contrary to the Apostolic rules. Bingham is inclined to think that the object of these canons was to " discountenance marrying after an unlawful divorce, which was a scandalous practice, however allowed by the laws of Jews and Gentiles ; and this the rather, because Tertullian's arguments against the Catholics imply that they allowed second marriages successively in all, except the clergy, and many Churches admitted diga- mists (in that sense) even into orders too, as I havo shewed out of Tertullian himself, and Chrysostoin, and Theodoret, more fully in another place. (Book iv. v. 4). And if these canons intended anything more, they must be looked upon as private rules, which could not prescribe against the general sense and practice of the Catholic Church." (Bingham, Antiq. Book xv. iv. 18.) Q. Mention certain cases in which the Eucharist might, or might not, be administered. A. (l) The Eucharist was not administered to heretics and schismatics without confession and reconciliation ; but it was to infants and children (see p. 166) ; and sometimes to energumens, in the intervals of their distemper. (2) It was sent to the absent members of a particular Church, and even to other Churches ; to those who were sick, or in prison ; and to the penitents, if they were in danger of death. (3) It was sometimes consecrated in private houses, for administration to the absent or sick members ; but the usual manner was to reserve it in the church for their use ; and even for public use on those days on which no consecration could take place. At one period the com- 182 RITES OF THE COMMUNION SERVICE [PART I. municants were allowed to carry away the consecrated bread from the Church, for their daily participation in the Sacrament at their own houses. (4) All persons guilty of any notorious crime, or who had contracted irregular marriages, were excluded from communion, for a longer or shorter period. (5) The custom of administering it to, and of burying it with, the dead, was severely censured. (6) They communicated in a certain order ; the clergy at the altar, and the laity without the chancel-rails. (See p. 166 ; and the Appendix of Canons.) Q. What was the ancient form and method of dis- tributing the elements at the celebration of the Eucharist ? A. (l) The custom above-mentioned (p. 167) was universal, but in after times the people omitted the re- sponse of " Amen," and the word was repeated by the clergy only. In the time of Gregory the Great this form was used : " The body (or blood) of our Lord Jesus Christ preserve thy soul," but by the time of Charlemagne it becamej " The body (blood) of our Lord Jesus Christ preserve thy soul unto everlasting life." When the form of dipping the bread into the wine was in use, the form was, " The body of our Lord Jesus Christ dipped in His blood preserve your soul unto ever- lasting- life. Amen." (2) According to Justin Martyr, the Apostolical Con- stitutions, and Cyril of Jerusalem, the bread was given first, and then the wine. At a subsequent period, " fistula? eucharisticR?," were introduced at the administration of the wine ; after that time the bread was dipped in the wine ; and at length the cup was withdrawn from the laity in the Latin Church ; whilst the Greek Church mingled them together in a cup, and administered them in a kind of spoon (\a'/3t?, or \af3l$iov ; opyavov XeiTovpyiKov). At first the consecrated elements were delivered into the hands of the communicants, but in the Latin Church the LECT. XV.] OF THE PRIMITIVE CHURCH. 183 custom of putting the bread into the mouths of the receivers was adopted at an early period, in order to prevent them from carrying it away ; and the cup was put to the lips of the communicants, without delivering it into their hands. Bona supposes that the bread was thus delivered to guard against any particle falling upon the ground. Q. What psalms were sung in the primitive Church during the time of the distribution of the consecrated elements ? A. It was usual for the singers, or all the people, to sing some psalm during the time they wei'e communicating. The Apostolic Constitutions prescribe the thirty-third (our thirty-fourth psalm) : "I will alway give thanks unto the Lord, &c. ... 0 taste, and see, how gracious the Lord is," &c. St Jerom intimates that they also sung the forty-fifth : " My heart is inditing of a good matter," &c. According to Tertullian and Augustin, the hundred and third psalm, " Behold, how good and pleasant a thing it is, brethren, to dwell together in unity," was also used. St Mark's Liturgy appoints the forty-second psalm : "As the hart desireth the water-brooks, so panteth my soul after thee, 0 God." And Cotelerius has observed, that, in some ancient rituals, at the end of Gregory's Sacramentarium, the hundred and thirty-ninth psalm is appointed : " 0 Lord, thou hast searched me out and known me," &c. (See Bingham, xv. 5, x.) The hymn "Agnus Dei," used in the Roman Church, is found as early as the time of Gregory the Great. Q. How were the sign of the cross, incense, and the kiss of peace, used at the celebration of the Eu- charist ? A. We have seen (p. 163) that the Apostolical Con- stitutions direct the chief officiating minister to stand be- fore the altar, and then to make the sign of the cross (rpoiraiov tov aravpov) with his hand upon his forehead. St Chrysostom says expressly, of the sign of the cross, " That it was not only used by Christians every day, but 184 RITES OF THE COMMUNION SERVICE [PART I. particularly at the holy table, and in the ordination of priests, and that its glory shined with the body of Christ in the mystical supper." St Augustin (Horn. 118 in Joan.) says that it was used at the Eucharist. (See p. 121.) The Constitutions give us the first trace of the custom, but all ancient Liturgies, both of the Eastern and Western Churches, lay great stress upon its use. They do not however agree in their directions as to the number of times, and at what parts of the service, the sign is to be used. The Apostolical Canons (c. iii.) speak of offerings of incense, but no certain trace of its use can be found during the first four centuries. Bona says, " there is no ceremony of the Church of which more frequent mention is made in the Liturgies, both ancient and modern, of all nations, than the frequent burning of incense during the celebration of the holy sacrifice ;" but this only applies to the times sub- sequent to Gregory the Great, about a.d. 600. Justin Martyr (Apol. i. 65) says, " After prayers we salute one another with a kiss." It was given in some Churches before, and in others after, the consecration of the elements. (See the Appendix of Canons, Laod. 19 ; and also the rubric in p. 162.) Its use appears to have ceased about the end of the thirteenth century. Q. Quote some expressions of ancient authors which relate to the position in which the communicants received the Eucharist. A. Dionysius of Alexandria (ap. Eus. H. E. vii. 9) speaks " of one who had been in the habit of repeating the ' Amen,' and standing at the table (r^o7re^ Trapaaravra), and extending his hands to receive the sacred food." Cyril of Jerusalem bids a person to communicate, " Bowing his body in the posture of worship and adoration, and crying the 'Amen:' kutttwv, kcii Tpoirw irpoaKw^crews kcu aej3d- aiiaTos Xeywv to A/x>)i'." (Cat. v. xix.) Chrysostom re- presents both priest and people standing at the altar (avv- LECT. XV.] OF THE PRIMITIVE CHURCH. 185 TrapecTTrjKas 6 XaV/co? . . . . o 'iepeu$ ecmjKe. (Horn xx. in 2 Cor.) St Augustin incidentally speaks of the priest standing at the altar (stantcm sacerdotem ad altare ; Civ. Dei, vin. xxvii.) The Apostolical Constitutions, and Chry- sostom also, often exhort the people as follows : " Let us stand rightly (6p0ot) and devoutly to offer our sacrifices and oblations." None of these testimonies are very conclusive, but we may reasonably presume that, on those days on which the people offered their prayers standing, they would also stand at the receiving of the Eucharist ; and when they prayed kneeling, they would continue to do so when com- municating. As it has been proved that it was not allowed to sit during any part of the service, so it is certain that the com- municants never received this Sacrament in that position. Q. At what time of the day, and how frequently, was the Sacrament of the Holy Communion celebrated in the ancient Church? A. I. It was instituted by our Saviour in the evening, or at night (Matt. xxvi. 20 ; 1 Cor. xi. 23) ; and on some occasions was celebrated by night by the Apostles (Acts xx. 7), and probably at other times of the day also (Acts ii. 46). Justin Martyr's account determines nothing as to the time of the day. Tcrtullian speaks of its administration on Easter Eve. St Augustin, and Ambrose, speak of its celebration by night on certain occasions, as an exception to the general rule. As the Roman laws forbade assemblies by night, even for religious worship, and as the Christians at that period met early in the morning, it is probable that the Eucharist was administered also at that time. Gregory of Tours, and Sidonius Apollinaris, a.d. 472, speak of nine o'clock in the morning as the canonical hour. The third council of Orleans, a.d. 538, fixes this hour for its administration on high festivals, and at length this be- 186 RITES OF THE COMMUNION SERVICE [PART L came the usual hour on these days, and on Sundays, and twelve o'clock on other days. (Missal. Rom. Rub. Gen. c. 15.) II. It was an universal custom to administer this Sa- crament on the Thursdav in Easter-week, that beino; the day of its original institution. Ignatius exhorts the Ephe- sians to be diligent in assembling themselves together to celebrate the Eucharist. Justin Martyr says expressly, that they met on Sundays for this purpose : and we may conclude, from incidental expressions in Tertulhan and other writers, that it was customary to communicate on that day at least. The Appendix of Canons gives valuable information on this subject. (Apost. Can. 8. 9 ; Antioch. 2 ; Laod. 9, 49 ; Nice, 11 ■ Ancyra, 4 — 6.) Tertulhan speaks of their receiving the Eucharist on the feasts of the martyrs, and the fifty days between Easter and Pentecost (de Cor. c. hi. ; de Orat. c. xiv.) ; and also on the stationary days, that is, Wednesdays and Fridavs in every week throughout the vear. St Augustin says, " The Sacrament of his body, the Church, and its unity, is, in some places, prepared and taken every day at the Lord's table : in other places only on certain days, with an interval of time between them." (Tract, xxvi. in Joan. p. 94.) He also understands Cyprian to speak of that petition in the Lord's Prayer, •'• Give us this day our daily bread," as referring to the daily participation in the Eucharist. The council of Agde, about the year 506, ordered all persons to communicate at the three great festivals of Christmas, Easter, and Pentecost. The third council of Tours, a. d. 813, decreed, u That all laymen, who were not under the impediment of greater sins, should receive three times a-year at least, if not more frequently :*' but the council of Lateran, a. d. 1215, only insisted upon every person communicating on Easter-day. Q. What preparation were communicants required to make before they partook of the Eucharist '? LECT. XV.] OF THE PRIMITIVE CHURCH. 187 A. The adult candidate for Baptism, having gone through a regular course of discipline and instruction pre- viously to the administration of that Sacrament, was con- sidered sufficiently prepared for partaking of the Eucharist immediately afterwards. But, preparatory to every subse- quent participation, especially at the great festivals, the communicants were required to observe the following dis- cipline : — (l) Self-examination, and confession of sin before God, as taught in 1 Cor. xi. 28. (2) Absolution, or a re- moval of ecclesiastical censures and penalties. (3) Fasting, humiliation, and abstinence from sensual pleasures. The communicants also wore a peculiar apparel suited to the occasion, which was probably white. The women wore vails, usually white, called ' dominicalia'. Communicants of both sexes washed their hands previously to receiving the sacred elements. Q. Of what nature were the vessels in which the Eucharistical elements were contained ? A. A large silver goblet was in use at Jerusalem in the seventh century, which was alleged to be the identical cup which our Lord used at the institution of this Sacra- ment. " At first the cups were made of wood, horn, or glass, according to circumstances, but from an early period they were made of costly materials, such as silver and gold, set with precious stones. In the seventh, eighth, and ninth centuries, the use of vessels made of horn, wood, glass, tin, &c, was forbidden, and each Church was re- quired to have at least one cup and plate of silver. One cup was generally used exclusively for the clergy, and another, of larger dimensions, for the laity. These had handles attached to their sides. The cup of the Armenian Church is said to contain two separate compartments ; one for the wine, and the other for the bread. Spouts, called ' fistulae Eucharistiae, pagilarcs, arun dines, canna;, canales, pipoe,' were subsequently used to prevent the waste of any drop of the consecrated wine in the distribution of it." 188 RITES OF THE COMMUNION SERVICE, &C. [PART I. Q. State very briefly some particulars relating to the Agapje, or Feasts of Charity, of the early Church. A. The word Agapae (dydirri), which signifies love or charity, was used to denote a feast, of which all the full members of the Church partook. (Jude, ver. 12; Acts ii. 46 ; vi. 2 ; 1 Cor. xi. 16-34.) These feasts were always connected with the administration of the Eucharist, and at first were held before its celebration, but, probably on account of such disorders as are mentioned by St Paul (1 Cor. xi.), they were subsequently celebrated after it ; and although all contributed towards them, it was then allowed to those who wished to do so to retire from them. At first they were held in the Churches, but the coun- cil of Laodicea decreed, " that Agapa3 should not be cele- brated in churches ;" and the third council of Carthage, a.d. 391, as well as other Councils, repeated the enact- ment until the custom was discontinued. Gregory of Neo- csesarea, Chrysostom, and others, caused them to be cele- brated under trees, or some shelter near the churches, and from that time the clergy, and the leading members of the Church, withdrew from them. They appear to have gradually fallen into disuse, but we have no proof of the time at which they ceased to be held. Note: — Many particulars regarding the Sacraments, and the rites and customs of the Church, will be given in the Second Part, as they occur in the consideration of the different por- tions of our own Book of Common Prayer. APPENDIX. THE APOSTOLICAL CANONS. *1. Let a Bishop be ordained by two or three Bishops. * 2. Let a Presbyter be ordained by one Bishop, and so likewise a Deacon, and any other Clergyman. *3. If any Bishop, or Presbyter, offer any thing in the Sacrifice at the Altar, beside what the Lord hath commanded, whether honey, or milk, or made liquor instead of wine, or birds, or animals, or pulse, over and above what is commanded, let him be deposed. Beside ears of new corn, or grapes in the proper season, let it not be allowed to present any thing on the Altar but oil for the lamps and incense for the time of the Holy Oblation. *4. All other fruits are to be earned to the Bishop and Presby- ter's house, not to the Altar ; and it is known that the Bishop and Presbyters are to give portions to the Deacons and other Clergy. *5. Let not a Bishop, Presbyter, or Deacon, turn away his wife, under pretence of religion ; if he do, let him be suspended from the Communion {afpopi&adai), and deposed (Ka6aipela6a>), if he persist. *6. . Let not a Bishop, Presbyter, or Deacon, undertake any secu- lar employ, upon pain of deposition. Note ; These Canons are, with a few variations, copied from the Clergyman's Vade-Mecum, written by Johnson, the author of "The Unbloody Sacrifice;" printed in the year 1709, and reprinted, with additions, in the year 1714. The following is the Editor's note: In translating the Canons, 1 have ta- ken care not to defraud my reader of any thing that is either useful or curious ; but have only pruned away what would have made the book more bulky, without any real advantage to the purchaser, as the introductions, interlocutions, repetitions, and sometimes quotations of Scripture. I have never trusted to the title of a Ca- non, which, I suspect, has often mis- guided others : for the titles have been sometimes prefixed by very unskilful hands. For an account of these Canons, see pp, 9, 10, of this work. The asterisk at the beginning of any Canon shews that the Canon so marked is translated at large, without any abridg- ment or omission. In the edition of Cotelerius, these Canons are reduced to 76. He makes 1 and 2 into the first Canon in his list j 3 and 4, the second ; 12 and 13, the tenth; 15 and 1G, the twelfth ; 21, 22, 23, 24, the 17th; 42 and 43, the 35th ; and lastly, 77 and 78, the sixty-ninth. 190 APPENDIX. *7. If any Bishop, Presbyter, or Deacon, celebrate the holy feast of Easter, before the vernal aequinox, as the Jews do, let him be deposed. *8. If any Bishop, Presbyter, or Deacon, or any of the Sacerdotal catalogue, do no not communicate when there is an Oblation, let him be suspended from Communion, except he have a just excuse, as one that gives offence to the people, and as reflecting on him that makes the Oblation, as if he did not perform it as he ought. *9. It is fit that all Communicants (tti 313 sub Hilario Papa, Can. 5 465 sub Gelasio 494 sub Symmacho 499 sub Felice 487 sub Gregorio 2 715 apud Coteler. Patr. Apostol Sangariense in Bithyuia, a Novatianis 391 Sardicense in Thracia sive Mcesia, c. 21 347 Sinuessanum fictitium 303 Sirmiense contra Photinum 351 Tarraconense in Hispania, Can. 13 516 Taurense (Turin) in Piedmont, c. 8 402 Toletanum 1. (Toledo) in Hisp. c. 21 400 2 c. 5 531 3 c. 23 589 4 c. 75 633 5 c. 9 636 6 c. 19 638 7 c 6 646 8 c. 12 653 9 c. 17 655 10 c. 7 656 11 c. 16 675 12 c. 13 681 Trevirense in Germania, contra Ithacium, 386 Triburiense prope Mogunt. ad Rh. capit. 58 811 Trullanum, vide Quinisextum 692 Turonense 1. (Tours) Can. 13 461 2 Can. 27 507 3. sub Carolo Magno, c. 51 813 Tyrium (In Act. 9. Concil. Chalced.) 448 Valentinum Hispanife, Can. 16 524 Gallise, Can. 4 374 Vasense 1. (Vaison) in Gallia, c. 10 442 2. Can. 5 529 Veneticum (Vannez) in Britt. Min. c. 16 465 Vermiense, Can. 21 752 ALPHABETICAL AND CHRONOLOGICAL TABLE OF THE PRINCIPAL EARLY ECCLESIASTICAL AUTHORS. A. D. Alcuin fl. 780 Ambrose d. 39" Arator fl. 534 Aretas fl. 549 Arnobius d. 325 Atlianasius d. 373 Athenagoras fl. 177 Augustin d. 430 Basil the Great d. 379 Bernard fl.1115 Cassiodorus d. 562 Chrysologus d. 456 Chrysostom d. 407 Clemens Alexandrinus .... d. 218 Clemens Romanus .... fl. 65 — 100 Codex Theodosianus 438 Cyprian d. 258 Cyril of Alexandria d. 444 Cyril of Jerusalem d. 386 Dionysius of Alexandria .. d. 265 Dionysius of Corinth fl. 170 Dionysius Areopagitus ... fl. 362 Ephraim d. 379 Epiphanius d. 403 Evagrius Schol fl. 594 Eusebius (Pamphili.) d. 340 Gennadius Massil fl. 490 Gratian fl.1131 Gregory the Great d. 604 Nazianzen d. 390 Nyssen d. 395 of Tours d. 596 Hegesippus fl. 175 Hermias fl. 170 A.D. Hilary d. 368 Ignatius d. 107 Innocent I d. 407 Irenarus d. 202 Isidorus Hispal fl. 595 of Pelusium d. 449 Jerome d. 420 Justin Martyr d. 165 Lactantius d. 325 Leo I. or the Great d. 461 Mamertus fl. 468 Micrologus fl.1080 Minucius Felix fl. 215 Optatus Milev fl. 380 Origen fl. 254 Paulinus of Nola d. 431 Paulus Diaconus fl. 757 Polycarp d. 167 Pontius Diaconus fl. 251 Proclus fl. 434 Procopius of Gaza fl. 525 Ruffmus fl. 390 Socrates fl. 439 Sozomen fl. 440 Symmachus d. 514 Synesius d. 430 Tatian d. 176 Tertullian d. 220 Theodoras Mops d. 428 Theodoret d. 456 Theophilus Ant d. 181 Vigilius fl. 480 Vincentius d. 488 THE ANTIQUITIES AND RITUAL OF THE CHRISTIAN CHURCH. PART THE SECOND. THE RITUALS OF THE CHRISTIAN CHURCH. Errture I, ON THE LITERATURE OF THE LITURGIES AND RITUALS OF THE CHRISTIAN CHURCH. Q. Mention some of the works of the earliest writers on the Liturgies and Rituals of the Western Church. A. (l) Isidore of Seville (Isidorus Hispalensis), a native of Carthagena, and archbishop of Seville, during the earlier part of the seventh century (a. d. 595 — 636), whose works display extensive learning, and were held in great esteem by his contemporaries, wrote two books, " De Ec- clesiasticis Officiis." (2) Flaccus Albinus, or Alcuin, born at York, about a. d. 735, who, from a.d. 782 until his death, at Tours, a.d. 804, exercised great influence in the ecclesiastical affairs of Charlemagne, left a work, " De Divinis Officiis." (3) Amalarius (Amalhard), a monk of Madeloc, who became archbishop of Treves, a.d. 810, wrote four books, " De Divinis sive Ecclesiasticis Officiis," which were after- wards epitomized by William of Malmsbury. (4) Walafridus Strabo, a German Benedictine monk, who died a.d. 849, left a work, " De Divinis Officiis, sive de exordiis et incrementis rerum Ecclesiasticarum." 238 LITERATURE OF THE LITURGIES AND [PART II. (5) Rabaxis Maurus, archbishop of Meutz, wrote amongst other works, a.d. 819, a treatise "De Clericorum institutione et ceremoniis Ecelesia? libri 3." (6) Berxo, a monk of St Gall, who died a.d. 1045, composed a treatise, " De Officio Missae, seu de rebus ad Missae officium pertinentibus." Q. Give a brief account of some of the commentators on the offices of the Western Church, who nourished during the twelfth and thirteenth centuries. A. (l) There is a work supposed to have been writ- ten by Ivo, bishop of Chartres, who died a.d. 1115, en- titled, " De Ecclesiasticis Observationibus, seu de Missa rite celebranda," which passes under the name of Micro- logus, who nourished about the year 1080. (2) Hoxorics Augustoduxexsis (Autun),who flourish- ed about a.d. 1130, wrote a work entitled, " Gemma aniinae, de officio Missae, ejusque caeremoniis, in quatuor partes distributa.'1 (Cave, Hist. Lit. p. 213.) (3) Rupertus, Tuitexsis dictus, wrote, about a.d. 1111, commentaries, " De Divinis Officiis." (4) Beleth, about the end of the twelfth century, wrote, "Brevis explicatio Divinorum officiorum ac eorumdem rationum." (5) Ixxocextius III., who died in the year 1216, wrote, '■' De Mysteriis Missae hbri sex." (6) Lastly, Gulielmcs Duraxdus, who died in 1296, composed a " Rationale Divinorum Officiorum." His works must not be confounded with the three books " de Ritibus Ecclesias Catholicae," of J. Step. Dcraxti, who died a.d. 1589. Q. What Liturgical works, of allowed value, have been composed by modern Roman Catholic writers ? A. Those works which are held in the greatest esteem were written by the following authors : (1) Pamelius (James), who was born at Bruges, and died a.d. 1587, when bishop of St Omer's. He wrote two books " On the Liturgies of the Latins." LECT. I.] RITUALS OF THE CHRISTIAN CHURCH. 239 (2) Bona (John), born in Piedmont, a. d. 1609. At the age of fifteen he became a Cistercian monk, and in 1651 was elected general of his order. In the year 1669 he was made a cardinal, and died a. d. 1674. He pub- lished at Rome, in the year 1671, his well known " Rerum Liturgicarum libri duo," which explain, " with singular erudition, the several particulars that concern the Roman mass." (3) Mabillon (Jean), who was born in 1632, and entered upon a splendid career of letters in 1667, by stimu- lating the literary efforts of the Benedictines of St Maur, of which order he was a distinguished member, wrote, amongst other works, a treatise " De Liturgia Gallica." (4) Martene (Edmund), a Benedictine of the congre- gation of St Maur, who was born in the diocese of Langres, a man of vast learning, who died in 1739, wrote a work " On the ancient Ecclesiastical Rites, and on the Sacra- ments." (5) Lambertin (Prosper), who became Pope Benedict XIV., published, in 1740, a work, " De Sacrificiis Missse." (6) Vert (Claude de), a learned monk of Clugni, who was born at Paris in 1645, and at his death in 1708, was prior of Abbeville, explained the " Ceremonies of the Church both literally and historically in four volumes oc- tavo," published between a.d. 1720 and 1724. (7) Brun (Peter Le), a French priest of the Oratory, born a.d. 1661, and died 1729, wrote in French an ela- borate work on " Liturgies," in four volumes octavo, which contains a history of liturgies, prayers, and ceremonies, &c, including those of the Church of England. (8) Muratori (Lewis Antony), who was born in the duchy of Modena, a.d. 1672, and died in 1758. He was successively keeper of the libraries of Milan and Modena, and a man of universal learning. In the year 1748 he published in two volumes folio, " Liturgia Romana Vetus, tria Sacramentaria complectens, Leoninum scilicet Gela- sianum et antiquum Gregorium.''1 240 LITERATURE OF THE LITURGIES AS"D TpAKT B. (9) Gavaoti (Bartholin.), who was born at Monza. and died at Milan, a.d. 1638, wrote a " Thesaurus Sacrorum Rituum cum novis observationibus et additionibus." (10) Zaccarh (Franc. Ant.), a learned Italian Jesuit, born at Venice, a.d. 1714, who was successively director of the library of the duchy of Modena, and of that of the Jesuits at Rome (a.d. 1768), and died in 1795, composed a " Bibliotheca Ritualis.-" (11) Krazer, Liekhart, and others, have written shorter treatises on the Latin Liturgies, or communion- services : but, for the most part, they consist of extracts from the larger works already enumerated, or of such treatises as mention the subject in an incidental manner. Q. Who are the best known modern commentators on the Offices of the Greek Church ? A. (l) Goar (James), a French Dominican monk, after spending several years amongst the Greeks, in order that he might become acquainted with their religious cus- toms, (and who died, after becoming the general of his order, a.d. 1653,) published, in 1652, an " Ei^oXoyiov, s. Rituale Grnecorum cum interpretatione Latina, glossario, et observationibus." (2) Allatius, or Alacci, (Leo, born a.d. 1586, and died 1669), was born at Chios, but being sent into Italy at an early a^e, he became librarian of the Vatican, and the irreat advocate of the Roman see against his countrymen, whom he considered to be schismatics. He was more re- markable for his learning than his fairness or judgment. ( See Dr Covel, on the Gr. Ch. p. 128.) He published several works, with annotations, on the ecclesiastical books of the Greeks. (3) Cave (William), a native of Leicestershire, who craduated at Cambridge, M.A. 1660, and died in the year 1713, after having been appointed chaplain in ordinary to Charles EL, and a canon of Windsor in 1684. Amongst his other works, published in 1688, his " Scriptorum Ec- clesiasticorum Historia Literaria, or Literary History of LECT. I.] RITUALS OF THE CHRISTIAN CHURCH. 241 Ecclesiastical Writers," in two volumes folio, and annexed to it a dissertation, " de libris et Officiis Ecclesiasticis Grsecorum." (4) Renaudot (Eusebius), a learned French Jesuit, who died a.d. 1720, printed, in ]716, a collection of ancient Greek and Oriental Liturgies, in two volumes 4to. (5) Assemann (Joseph Simon), a member of a learned Maronite family, (originally of Mount Lebanon, who was born in Syria, a.d. 1687, and died in 1768), after having been educated at Rome, and having, at the command of Pope Clement XL, travelled through the Eastern Countries to collect information relating to their Churches, published, in four volumes folio, (a.d. 1719 — 28), a catalogue of, and extracts from, his manuscripts. (6) Habert, Ricoard, and other writers, have also illustrated different parts of the Divine Offices of the Greeks. Q. What foreign Protestant authors have written on the ancient formularies of the Church ? A. Amongst others, Schmidt (John Andrew), a Lutheran divine, born at Worms, a.d. 1652, wrote a treatise " De insignioribus Veterum Christianorum for- mulis," a.d. 1696. Pfaff (Christopher Matthew), born at Stuttgard, a.d. 1686, and who died in 1760, after having been Professor of Divinity, and Chancellor of the University of Tubingen, wrote a work entitled " Institu- tions Histor. Eccles. juxta ordinem seculor. brevissimo penicillo deliniata?." Two other works are also usually mentioned in this list: Joachini Hildebrandi Rituale Eucharisticum Veteris Ecclesia? publicis Lectionibus olim dicatum, et nunc iisdem denuo destinatum, a J. Andrea Schmidio. Helmst. 1717 ; and Jo. Frederici Liturgia Vetus et Nova, sive collatio rituum Liturgicorum Ecclesia? Christ, prisca? et hodiernao, cum prajfat. Jo. Phil. Slevogtii. Jena?, 1705. Q. Quote the substance of Palmer's account of the pro- gress of the literature of Liturgies or Communion-Services. A. R.C.C. L 242 LITERATURE OF THE LITURGIES AND [PART II. A. "It was not until the middle of the seventeenth century that light was thrown on the Greek Liturgies by Goar, in his edition of the Euchologium ; and although that work is far from perfect, no one has since enlarged the sphere of its information, or corrected it errors. In this century also, Thomasius published (Rom. 1680, 4to) the ancient Roman Sacramentary of Gelasius. Pamelius, in the preceding century, had edited that of Gregory, which was now illustrated with learned notes by Menard (Nico- las Hugo, a Benedictine of St Maw, born at Paris in 1547, and died in 1644. lie published his notes on the Sacramentary of Gregory, at Paris, in 1642, 4to.) In the eighteenth century the Roman Sacramentary of Leo was discovered. And not long before, the writings of Gavanti, Bona, Le Brun, Martene, and Muratori, gave much information relative to the Roman Liturgy. Towards the end of the seventeenth century, the ancient Gallican Liturgy was rescued from oblivion by Bona, Thomasius, and Mabillon. In the early part of the eighteenth, Re- naudot first gave to the world much satisfactory information relative to the Liturgies of Alexandria and Antioch, which had been hitherto almost entirely unknown." (Dissertation on Primitive Liturgies, p. 4.) Q. Arrange in Alphabetical and Chronological order the names of some of the principal commentators on the hook of Common Prayer of the Church of England, and give the titles of their works ? A. ArrnoRS. Titles of their TVorks. 1. Bennet, Thomas, D.D., A Paraphrase, with Annota- horn at Salisbury a. d. 1673; tions upon the Book of Com- Fellow of St John's College, mon Prayer, wherein the text Cambridge, in 1694; afterwards is explained, objections are an- Rector of St James's, Colches- swered, and advice is humbly tor ; and died in 1 728. offered to the Clergy and the Layety, for promoting true De- votion in the Use of it. 1709. 2. Bisse, Thomas, D.D., The Beauty of Holiness in Preacher at the Rolls Chapel, the Common Prayer, a. d. 1716; and afterwards Canon of Here- and Decency and Order in Pub- ford. Died a.d. 1731. lick Worship, in 1723. LECT. I.] RITUALS OF THE CHRISTIAN CHURCH. 243 3. Burn, Richard, D.C.L., Chancellor of the Diocese of Carlisle. 4. Comber, Thomas, D.D., Dean of Durham. Died a.d. 1699. 5. Cosins, J., D.D., Bishop of Durham. Died 1671, set. 77- 6. L'Estrange, Hamon, Esq. 7. Nicholls, William, D.D. Died 1712. 8. Sharp, Thomas, D. D., Archdeacon of Northumber- land. Died 1792. 9. Shepherd, John, M.A. Died 1805, set. 47- 10. Sparrow, Anthony, D.D., successively bishop of Exeter and Norwich. Died 1685. 1 1 . Veneer, John, Rector of St Andrews, Chichester. 12. Waldo, Peter, Esq. 13. Wheatley, Charles, M.A. Died 1742. Ecclesiastical Law. a.d. 1763. Companion to the Temple, 2 vols, folio ; and Short Dis- courses on the Common Prayer, 1 vol. 8vo. 1684. Notes subjoined to Nicholls' Commentary. Alliance of Divine Offices. 1690. Comment on the Book of Common Prayer, 1708; and Supplement to the Commen- tary, 1711, containing Notes by Andrewes, Cosins, and Overall. Charges on the Rubrick and Canons. A Critical and Practical Elu- cidation of the Book of Common Prayer, 2 vols. 8vo. Rationale on the Common Prayer, a.d. 1657. Exposition of the Book of Common Prayer. 1730. Commentary on the Liturgv. 1813. Rational Illustration of the Book of Common Prayer. Note : — When works of a more recent date are quoted in the following Lectures, the names of their authors will be appended. 244 SERVICES FOR THE CANONICAL HOURS, [PART IT. Xerture II. ON THE DIFFERENT OFFICES USED AT THE CANONICAL HOURS OF PRAYER, AND THE BREVIARIES OF THE CHURCH. Q. What were the names of the Canonical hours of prayer ? A. Matins : the first, third, sixth, and ninth hours ; vespers and compline (see pp. 91 — 98). Q. Of what ancient services did ' matins' consist? A. It was originally composed of two parts, the nocturn and matin lauds. The nocturns, or vigils, arose from the custom of the primitive Christians holding their assemblies, in times of persecution, at night, and the lauds, which followed next after them, commenced at day -break ; but, at a subsequent period, these two services were joined into one, which was called matins, and, at a still later period, the name ' matins,' was applied to the nocturns, whilst the ancient matins were called lauds. Q. Shew that it was not unusual in ancient Churches to have only two meetings for public worship on each day. A. The churches of the patriarchate of Alexandria had only two such assemblies, and even in its monasteries, the other hours of the day were left for private devotions. The second council of Vaisons, held in 529, only pre- scribes the Morning and Evening Prayer, in addition to the celebration of the Lord's Supper. By the canons of Martin Bracarensis, who lived in the seventh century, clerks were only obliged to be present at the daily sacri- fice of psalmody of the Morning and Evening Service, from which it is implied that these were the only public services held during each day in the Spanish Churches, and that any independent Church is justified in following these early customs. Q. In what manner, even before the Reformation, LECT. II.] AND BREVIARIES OF THE CHURCH. 245 were the services for the Canonical hours combined ? Of Avhat did each service consist ? A. With the exception of the more strict monasteries, it became customary to read several of them in succession, without having any interval between ; thus, one morning- service included all the offices previous to vespers, and the services for vespers and compline were celebrated conse- cutively. It is also well known that the Church of Rome, at the present time, does not enforce compliance with the canonical hours of prayer. It has already been shewn (p. 93), that reading the Scriptures (p. 147), and psalmody (p. 140), were always part of the services of the Church. There was no fixed rule as to the length of the Scripture portions and the number of psalms that were to be used, nor how they were to succeed each other, but prayers were generallv used at the conclusion of each of them. In fact, until the Roman ritual came into almost general use in the Western Church, there existed at least six different rites, and a similar number of varieties prevailed in the Oriental Church. Q. Trace the origin and antiquity of the Roman offices for the canonical hours. A. As the Roman method of chanting and singing had been introduced into the Gallican Church by king Pepin, and Charlemagne afterwards superseded the ancient Gallican Liturgy by the Roman ; as the Spanish Liturgy was abolished, and the Roman introduced, in the kingdom of Arragon about a.d. 1060, and shortly afterwards the same change was made in the other kingdoms of Spain ; and as from these periods there has been no substantial change in their forms, we can determine what the Roman services for these hours consisted of at these periods. Again, as Gregory the Great caused Augustin to in- troduce the Roman forms into England, about a.d. 600, and as the Benedictine forms were composed about a. d. 530, and neither of these differ essentially from the Roman 246 SERVICES FOR THE CANONICAL HOURS, [PART II. forms, we may conclude that the Roman forms were copied from the Benedictine, or that they must be referred to an earlier period. Q. In what particulars do the Roman and Bene- dictine forms of service for the canonical hours agree ? A. The Psalter is so distributed for each day, and for the hours in each of them, that it is read through, in the performance of divine service, according to both forms, once every week. The same remark holds with regard to the number of psalms used at particular services, as well as in the mode of interposing psalms between the different portions of the readings out of Scripture, and the use of hymns, in all of which particulars they differ from the forms used in other Churches. (See Bona, de var. Rit. Div. Psal. cap. xviii. §§ 2, 3, referred to by Palmer, Ch. i. P. 1, Intr.) From these circumstances, and the facts that Gregory the Great held Benedict in high esteem ; that the service for Compline was adopted into the Roman from the Benedictine offices ; that in after ages the Franciscan Bre- viary was adopted by the Roman see ; and, lastly, because in the sixteenth century many parts of Divine worship which had been devised by the monastic bodies in the middle ages, were adopted by the Church of Rome, it is held by eminent ritualists that the Roman forms for the canonical hours were modelled after the Benedictine services for these hours. Q. Mention briefly some of the details in which (l) the Ambrosian, (2) the Gallican, and (3) the Spanish Mozarabic offices, for the canonical hours, differ from the Roman form. A. (l) The Ambrosian office, which was used at Milan, differs from the Roman in repeating the Psalter once in a fortnight, and in not using the number of twelve psalms in the nocturns. (2) " It seems, from an account which has been pre- served of the nocturnal office performed a. d. 499 at Lyons, on the vigil of St Justus, during a conference of bishops LECT. II.] AND BREVIARIES OF THE CHURCH. 247 held in that city, that the service began with lessons from Scripture, of which there were four kinds ; viz. from the Law, the Prophets, the Gospel, and the Epistles ; that psalms were sung between the lessons ; that the books of Scripture were read consecutively, and that peculiar psalms and lessons were not prescribed for each day ; in fine, that there were no hymns or lessons, except from holy Scrip- ture, and no reading of the lives or acts of the martyrs or saints." (Palmer, Orig. Liturg. Introd. i. 1.) It also ap- pears that in the ancient Gallican Church there were only offices for the nocturns, matins, and evening hours of prayer, and that the other hours were introduced at a subsequent period. (3) It appears that in the Mozarabic office portions only of the Psalter are used, and that it is never gone through at all, and that the lessons are taken from Scrip- ture only, but that hymns of human composition are used after the Roman manner. Q. Who introduced into the Western Church a cus- tom of celebrating Divine worship which differed from all others, and in what did the difference consist ? Did any similar body of monks exist in the East, and what were they called? A. St Bernard relates that Columbanus, an Irish or Scotch monk, formed a large monastery at Luxovium in Gaul ; that it was so large that one body of monks suc- ceeded another, and thus kept up a perpetual round of Divine services both by day and by night. (Vit. S. Ma- lach.) Metaphrastes relates that Alexander, a monk of Constantinople in the fifth century, founded a monastery on the Pontus, where the custom of continual psalmody was introduced, and hence these monks were called anoi- (itjTai, or " watchers." Many other monasteries of the Western Church adopted this custom in imitation of, or from being founded by, the monks of Luxovium. (See Bona, c. i. § 4, vii.) Note : — The services of the Greek Church are allowed to 218 SERVICES FOR THE CANONICAL HOURS, [PART EL have a great affinity to those described in Part I. Lecture xi. p. 91, et seq. ; and it would be out of place, in a work of this kind, to analvze the services of the other Eastern Churches, whether ancient or modern, in order to particularize in what the peculiarity of their offices for different services consisted. Q. What is the meaning of the word ; Breviary ? ' A. It denotes a compendium or systematic arrange- ment of the devotional offices of the Church, which had previously been contained in several different books, such as the Psalteria, Homiliaria, Hymnaria, &c. : but some think the word was originally applied to a collection of rubrics, and not to the offices themselves. Q. When and under whose auspices was the Roman Breviary compiled '? What are its contents '? A. Under those of Hildebrand, called Gregory VII. (a.d. 1073 — 1085), and it contains all the psalms, hymns, and canticles ; the lessons and texts from the Scriptures and ecclesiastical writers : the antiphons, verses and re- sponses and sentences ; and, lastly, the collects used at the different hours of prayer throughout the whole year. Q. By whom was the Roman Breviary, sanctioned by Gregory VII. , afterwards revised ? A, A custom of curtailing the services having; been adopted in the chapel of the Pope, and this having been generally followed at Rome about the end of the twelfth century, the Fratres Minor es, or Franciscans, composed Breviaries in accordance with it. At length Haymo, the chief of this order, obtained the sanction of Gregory X. (a. d. 1271 — 1276) for a revision of Gregory's Breviary, on the principle which had been previously adopted by the Franciscans, and this revised edition was introduced into the Roman Church by Pope Xieolas III., a.d. 1278. Q. In what did the chief differences between the Franciscan Breviary of Haymo and that of Gregory consist ? A. The Breviary of Gregory contained a very large portion of lessons from Scripture, and of psalms, both for Sundays, festival-days, and week-days ; whereas in Haymo's LECT. II.] AND BREVIARIES OF THE CHURCH. 249 edition these were curtailed, and apocryphal legends of saints were introduced, and a way was made for the use of Invocations to the Virgin and other saints. Q. Of what words does the Ave Maria consist, and when were they adopted ? A. The Ave Maria is compounded of the Angel's salutation, " Hail, thou," &c, Elizabeth's, " Blessed art thou among women," &c, and the words, " Holy Mary, Mother of God, pray for us sinners, now and in the hour of our death." The words, " now and in the hour of our death," were added by the Franciscans at the beginning of the six- teenth century ; and the preceding words, " Holy Mary, mother of God, pray for us sinners," although attributed by some to the council of Ephesus, a.d. 431, were not in- troduced until the year 1508. The Scriptural part was only used as an Antiphona, and not as a prayer, in Gre- gory's time, and was not prescribed to the people as a prayer until a.d. 1195. This example was followed, about a hundred years after, by various councils, and fifty years after that, rosaries and crowns in honour of the Virgin were introduced ; but no part of these Ave Marias were adopted into the Roman Breviary until they were introduced by the council of Trent, a. d. 1550, under Pope Pius V. Q. What other mention of the Virgin Mary, besides the Ave Maria, was introduced by the Franciscans ? A. I. There were four Antiphons, which were used at the end of the offices, which derive their names from the first words in each: (!) The Alma Redemptoris, which was composed by Hermannus Contractus, who died, a.d. 1054 ; (2) The Ave Regina ; (3) The Regina Cosli, whose authors are unknown ; (4) The Salve Regina, which was written either by Hermannus or Peter of Com- postella. The Franciscans had used them after Compline from the thirteenth century; but they are not to be found in the Breviaries before a.d. 1520. II. The Saturday office of the Virgin was not, accord- ing to Baronius, introduced before the year 1056. What l 5 250 SERVICES FOR THE CANONICAL HOURS, [PART II. is called the Officium Parvum of the Virgin, was said to have been introduced about the same period by Peter Damiani, but was not authorized until the time of Pope Urban II. (a.d. 1088—1099). Q. Give a brief notice of an attempt, made about the time of the Reformation, to restore the Roman Breviary to its more primitive form. A. In the pontificate of Paul III. (a.d. 1534 — 1549), Cardinal Quignon published, in 1536, a revision of the Breviary, which he had prepared with the approbation of the preceding pontiff, Clement VII. (a.d. 1523 — 1534). This form the pope permitted to be used, and it was very extensively adopted, for nearly forty years, until super- seded by Pius V. in 1568. The Cardinal modified the services, and rendered them available for private devotion also, by leaving out the versicles, responses, and texts. He arranged it so that the Psalms were read through every week, and the Bible, except part of the Apocalypse, once a-year. These had been omitted by reason of the clergy adopting the Saints'-day services, which contained popular legends, and were much shorter, instead of the regular week-day services. He only retained such legends as were written by authors of credit, and suppressed altogether the Officium Parvum of the Virgin. Q. At what periods have marked alterations been made in the Roman Breviaries since the Reformation '? A. The form introduced by Cardinal Quignon, in 1536, was superseded by the bull of Pius V. in 1568, au- thorizing the Franciscan form, previously in use ; but this again he directed to be altered in 1570, and this also was revised by order of Clement VIII. in the years 1602 and 1604, and in 1631 by Urban VIII. Many deviations from the prescribed forms were connived at during these periods, and several changes have since been adopted. Q. Describe briefly the books in which the services for the ' canonical hours,' in the Western Church, were an- ciently contained. LECT. II.] AND BREVIARIES OF THE CHURCH. 251 A. I. " The Psalter. There were four kinds, called the Italic, Roman, Gallican, and Hebraic : (l) The Italic, or Vetus Vulgata, or Versio Italica, which was in common use in Italy and Africa before the time of St Jerom. (2) The Roman, is a partial correction of the Italian by Jerom, in the time of Pope Damasus, a.d. 383, and was so called, because the use of it began earliest in the Roman Church, and continued the longest. (3) The Gallican was Jerom's accurate Latin translation, made in 389, from Origen's correct edition of the Septuagint, filled up, where the Greek was supposed to be faulty, from the Hebrew. It was introduced first of all into Gaul in the sixth century, and thence into England before the time of St Augustin, and afterwards into other countries, so as to supersede the Roman entirely, except at Milan, until at length the council of Trent authorized its general use. The translation in our Prayer Book was formed on the basis of the Gallican, with corrections from the Hebrew by Coverdale, and lastly by Tonstal and Heath in 1541. (4) The Hebraic was Jerom's own Latin translation from the Hebrew, made in 391; but it was never used in the public offices of the Church." (See Waterland's History of the Athanasian Creed, ch. iv.) The hymns, both from the Old and New Testament, such as Benedictus, &c, and the Te Deum, and the Athanasian Creed, used at the daily services, were generally appended to the Psalter. II. The Antiphonarium contained the antiphons, or anthems, and the responses, which were sung in the course of divine service. These anthems generally consisted of sentences preceding and succeeding separate psalms and songs, and were usually an extract from that particular part to which they were attached. They were used ap- parently to call attention to what was coming, and served as a kind of key-note at the commencement, and to fix the impression at the conclusion. They were sometimes also used in connexion with the Collects, and at length one was always used at Compline in honour of the Virgin Mary. 252 SERVICES FOR THE CANONICAL HOURS, [PART II. III. The Hymnarium contained the hymns (in verse) of human composition, which were generally used at the services of the canonical hours. IV. The Collectarium comprised the collects which were repeated at the end of the services, and the texts (capitula), or short lessons, which were sometimes used. V. The Homiliarium, Passionarium, and Martyro- logium, included the Comments of the Fathers on the particular Gospel of the day, and the accounts of the mar- tyrdoms of the saints. Q. Give a very brief notice of the mode of per- forming the services for the canonical hours, according to the Roman Breviary. A. " Every service but Compline is commenced with privately saying the Lord's Prayer, and the Ave Maria, to which the Creed is added before Matins and Prime. In like manner, after Compline, all three are repeated. Every other service ends with the Lord's Prayer in pri- vate, unless another service immediately follows.1' I. Matins, or Night Service (after one, a.m.) introduction. Verse. 0 Lord, open Thou my lips. Resp. And my mouth shall shew forth Thy praise. {Each person to sign his lips with the Cross.) Verse. O God, make speed to save me. Resp. 0 Lord, make haste to help me. (Each person to sign himself from the forehead to the breast.) Glory be to the Father, &c. As it was, &c. Amen. (Ordinarily added) Hallelujah (i. e. Praise ye the Lord.) (a) Invitatory. Let us worship the Lord our Maker. Psalm 95. " 0 come, let us sing, &c....glad in him with psalms." Let us worship the Lord our Maker. " For the Lord is a great God, &c... hills is his also." Our Maker. LECT. II.] AND BREVIARIES OF THE CHURCH. 253 " The sea is his. ..sheep of his hand." Let us worship the Lord our Maker. " To day if, &c saw my works." Our Maker. "Forty years long, &c....unto my rest." Let us worship the Lord our Maker. " Glory be, &c. As it was, &c. Amen." Our Maker. Let us worship the Lord our Maker. i. e. The Invitatory is divided into two parts, the whole is used before the 1st, 3rd, and 8th verse, and at the end, and again after the Gloria Patri, and the latter part after the 4th and 9th, and between the Gloria and the whole. It varies with the season, but its general character is always preserved. Then follows the (b) hymn, beginning, " Primo die, quo Trinitas," or " Nocte surgentes vigilemus omnes," ac- cording to the day ; which terminates the introduction. Then follow the Psalms and Lessons, in one or three Nocturns, according as the service is for Week-day or Sunday. On Sunday, there are eighteen psalms with nine lessons ; viz. Ps. 1, 2, 3, 6 — 15 ; a passage from Scrip- ture, in three parts {according to the time of the year) ; Ps. 16, 17, 18 ; a passage from some Father of the Church, in three parts; Ps. 19, 20, 21 ; a comment on some pas- sage of the Gospel, in three parts. On Week-days, twelve psalms, with three lessons. Then on every day of the week follows the Te Deum. [Thus on the fourth Sunday after Pentecost the ser- vice in the present Roman Breviary is partly as fol- lows : NOCTURN I. (c) Antiphon. Serve ye the Lord. Then Psalms 1, 2, 3, 6; with Glory be, &c. (c) Antiphon. Serve ye the Lord in fear, and re- joice unto him with reverence. 254 SERVICES FOR THE CANONICAL HOURS, [PART II. (d) Antiphon. God is a righteous judge. Then Ps. 7, 8, 9, 10, 11. (d) Antiphon. God is a righteous judge, strong and patient : shall God be angry every day ? (e) Antiphon. Thou shalt keep them, 0 Lord. Ps. 13, 14, 15. (e) Antiphon. Thou shalt keep them, O Lord : thou shalt preserve him. Verse. I have thought upon thy name, 0 Lord, in the night season. Resp. And have kept thy law. The Lord's Prayer : " Our Father" . . . (privately until the last two petitions), " and lead us not into temptation, but deliver us from evil." Absolution. 0 Lord Jesus Christ, hear the prayers of thy servants, and have mercy upon us, who with the Father and Holy Ghost, livest and reignest, world without end. Amen. Reader. Sir, be pleased to bless us. (Jube, Domine, benedicere.) Benediction i. Minister. The Father everlasting bless us with a perpetual blessing. Amen. Lesson i. Then, Thanks be to God. Response i. ; and Reader. Sir, be pleased to bless us. Benediction n. ; and similarly for the second and third readings. Nocturn II. (g) Antiphon. My goods : Psalm 16, with Glory be, &c., and (g) Antiphon. My goods are nothing unto Thee : in thee have I put my trust ; preserve me, 0 God. {li) Antiphon. Because of the words of thy lips. Ps. 17. Hear, &c. (h) Antiphon. Because, &c. : I have kept me from the ways of the destroyer. (i) Antiphon. I will love thee. Ps. 18 0 Lord my strength. LECT. II.] AND BREVIARIES OF THE CHURCH. 255 (i) Antiphon. I will love thee, 0 Lord my strength. (J) Verse and Response. Lord's Prayer, as before. Then Absolution 2 ; Reader. Sir, be pleased to bless us ; Lesson 4, from " A Father," in three parts, ending with Response 6. Nocturn III. (k) Antiphon. There is no speech, Ps. 19, &c. (I) Antiphon. The Lord hear thee in the day of trouble. Ps. 20, &c. (m) Antiphon. The king. Ps. 21, &c. (n) Verse and Response ; and Lord's Prayer, as be- fore ; Absolution 3 ; Benediction 7 ; Lesson 7 ; the Gospel, and a Homily on the Gospel, in three parts, followed by the Te Deum.] Then follow the Lauds {appended to the Matins to- wards the first twilight). Verse. O God, make speed, &c. Resp. 0 God, make haste, &c. Glory be, &c. Hal- lelujah. Then, five Psalms, and a song from the Old Testament, for each day of the week. The service ends on all days with a text (capitulum), :i hymn, and a collect (oratio), varying with the day and season ; the song of Zacharias (Benedictus) being inter- posed between the hymn and collects, and several stated Collects, Invocations, and sentences following. II. Prime, on the rising of the Sun. Verse. O God, make speed, &c. Response. 0 Lord, make haste, &c. ; and the Gloria Patri, &c, as before. A hymn, the same every day in the year. Then four Psalms (except on Saturday, when there are three). Then throughout the week Ps. cxix. v. 1 — 32, in two parts. Then, on Saturday only, follows the psalm " Quicunque vult," &c., commonly called the Athanasian Creed. The service concludes with a text (capitulum) ; with the Lord's Prayer, privately; a Confession of Priest to 256 SERVICES FOR THE CANONICAL HOURS, [l*ART II. People, and in turn of People to Priest, and a corresponding Absolution ; Sentences, Collect, the third, for grace in our own Morning Service ; a Lesson from the book of Mar- tyrs ; an Invocation of St Mary and All Saints ; Sentences, with the Lord's Prayer, privately ; Collect, nearly the same as the second, at the end of our Communion-Service (0 Almighty Lord, and everlasting God, vouchsafe, we be- seech thee, &c) ; a short Lesson ; and Sentences. III. The Third (9 a. m.) IV. Sixth (Noon). V. Ninth (3 p. m.) " 0 God, make speed," &c, as before ; a Hymn, the same throughout the year, at the same hours respectively ; then, At the third, Psalm cxix. v. 33 — 80 ; At the sixth, v. 81 — 128 ; At the ninth, v. 129 — 176 ; each in three parts as before. Then a Text (capitulum) and Sentences, with the Lord's Prayer, privately, varying with the time of the year. Then the Collect for the day or week. VI. Vespers. " 0 God, make speed," &c, as be- fore ; then five Psalms, or portions of Psalms, for each day of the week. Then on every day a Text (capitulum), a Hymn, and the Collect ; all varying with the day and sea- son ; between the Hymn and Collect always is interposed the Magnificat, sometimes with Sentences after it. The Service ends, as Lauds, with Collects and Invocations. VII. Compline. This Service is almost invariable throughout the year. It begins with a Blessing for the ensuing night ; a short Lesson ; the Confession and Abso- lution as at Prime ; Sentences ; then four psalms, viz. Ps. iv., xxxi. to v. 6, xci., cxxxiv. ; A Hymn ; Text (capi- tulum) ; Sentences ; Song of Simeon (Luke ii.) ; Sentences with Lord's Prayer and Creed, privately ; Collect for safety during the night. The Service ends with an Antiphon in praise of the Virgin, and Collect upon it. Note : — The above inadequate sketch of the services at the Canonical hours is extracted, in some places word for word, from the Oxford Tracts, Tract 75, which is commended by Mr Palmer, LECT. II.] AND BREVIARIES OF THE CHURCH. 257 and is intended to illustrate the different portions of our Morning and Evening Prayer. Q. What " Service-Book" was generally used in England before the Reformation ? By whom was it com- posed ? A. Osmund, bishop of Salisbury, drew up a form for the use of his diocese about a.d. 1085, which in process of time came into use in the greater part of the south of England, under the name of the Use of Sarum. Q. How do you account for there being different uses or customs in the performing Divine Service in Eng- land before the Reformation ? A. Although they were all derived from the Sacra- mentary of Gregory, yet, as each bishop had the power of making some improvements in the liturgy and services of his Church, and the kingdom was in ancient times under different governors, different customs arose, and several became so established as to receive the names of their re- spective Churches. Thus in process of time the " uses" or customs of York, Sarum, Hereford, Bangor, Lincoln, Aberdeen, &c, came to be distinguished from each other. Q. " Some follow the Salisbury Use, some the Here- ford Use, and some the Use of Bangor, some of York, some of Lincoln.1'' A. " In the southern parts of the island the offices according to the use of Sarum, and in the northern, those of York, were generally followed. In South Wales the offices of Hereford were adopted, and in North Wales those of Bangor." Q. " Bookes of devine servyce, and praier bookes, that is to saie, the Masse booke, ye Graile, the Hympnal, the Antiphoner, the Processyonale, the Manuel, the Por- teaus, and the Prymer," were printed in 1544. Explain the terms used. A. (l) The Missal contained the rites and ceremonies and prayers to be used in the celebration of the holy Com- munion. It generally had a Calendar prefixed, and consisted 258 SERVICES FOR THE CANONICAL HOURS, [PART II. of moveable Collects, Epistles, Gospels, Secrets, &c, followed by the Ordinary and the Canon, after which came the Communion for Saints' days, and the commemorations of Confessors, Martyrs, and Virgins. Prayers for the king, for peace, for penitents, against pestilence, for travellers, for the newly married, &c. There were often added forms for blessing water, or bread, &c, and directions for the officiating priest. (2) The Graile or Gradual, and the Processional, contained the chants and directions for the processions to be used throughout the year. (3) The Antiphoner originally contained the Introits and other Antiphons, with their music, which were chanted during the celebration of the Communion. Afterwards it contained the Antiphons to be sung at Matins, Lauds, and at the other canonical hours. (4) The Hymnal (or Psalter, as it was called, if it also contained the Psalms) contained the ecclesiastical and other hymns, which were sung in the Church service. (5) The Manual corresponded to our book of Offices, and contained the prayers and services to be used in bless- ing water or salt, or the lamps at the Feast of the Purifi- cation, the order for Baptism, for Churching of Women, for Marriage, for Visiting the Sick, for Extreme Unction, for Burial, and several others. (6) The Porteau, or Portiforium, so called from its portable form, and the Breviary, contained the full services to be said throughout the year at the canonical hours : these consisted of various prayers and psalms and hymns. (7) The Primer was little known until about 1530, between which year and 1560, several editions, or rather several books under that name, were published, some by private individuals, many of which were rigidly suppressed, and some with various alterations, as time went on, by royal authority. These contained the Lord's Prayer, the Salutation of the Angel, the Creed, the Commandments, the Hours, the penitential Psalms, the Litany, the Dirge, LECT. II.] AND BREVIARIES OF THE CHURCH. 259 the Commendations, the Psalms of the Passion, the history of the Passion from the Gospels, and other godly prayers for sundry purposes. They were sometimes in English only, sometimes in Latin and English in parallel columns. (Compiled from the Preface of Mr Mask ell's Ancient English Liturgies, pp. vii — xi ) 260 ON THE LITURGY-CALENDAR. [PART II. 3Lerture III. ON THE LITURGY CALENDAR OF THE CHURCH OF ENGLAND. Q. Upon what rule does the time of celebrating the moveable feasts of the Church of England depend ? A. " Easter-day (on which the rest depend) is always the first Sunday after the full moon, which happens upon, or next after, the twenty-first day of March ; and if the full moon happens upon a Sunday, Easter-day is the Sun- day afterward ; and Advent-Sunday is always the nearest Sunday to the Feast of St Andrew (30th of November), whether before or after." Q. Upon what authority do the rules for finding the times for celebrating the moveable feasts rest ? A. Upon an Act of Parliament, passed a.d. 1752, in the 24th year of the reign of George II., which also directs how the full moon, upon which the time of Easter depends, is to be found. Q. When and by whom was the " Table of all the Feasts that are to be observed in the Church of England tbroughout the year" authorized ? A. "By the fifth and sixth of Edward VI., chap. 3, it was enacted, that all the days therein mentioned should be kept as holy-days, and none other." This Act was re- pealed in the first year of Queen Mary, and in the first of Queen Elizabeth a bill to revive the same was brought into Parliament, but passed not ; so that the repeal of Queen Mary remained upon this Act till the first year of King James I., when this repeal was taken off. In the meanwhile the Calendar before the Book of Common Prayer had directed what holy-days should be observed ; and in the Articles published by Queen Elizabeth, in the seventh year of her reign, one was, that there be none other holy-days observed, besides the Sundays, but only LECT. lit.] OF THE CHURCH OF ENGLAND. 261 such as be set out for holy-days as in the said statute of the fifth and sixth of Edward VI., and in the new Calendar authorized by the Queen's Majesty. " In this Calendar it is observable, that all the same days are repeated as ' feasts,' which were enacted to be ' holy -days' by the aforesaid statute: and also these two were added, namely, ' the Conversion of St Paul,' and ' St Barnabas,' which perhaps were omitted out of the statute, because St Paul and St Barnabas were not ac- counted of the number of the twelve. But in the rubrick which prescribeth the lessons proper for ' holy-days,' those two festivals are specified under the denomination also of ' holy-days.' But their eves are not appointed by the Calendar, as the eves of the others are, to be fast- ing days." (Dr Burn, Ecc. Law.) Q. What appears to have been the origin of " vigils," and why have certain festivals no vigils attached to them by the Church of England ? What is the rule with regard to the Collects on these days? A. In primitive times the Christians exercised them- selves in fasting and prayer before the great festivals, Christmas, Easter, &c. ; but about the year 420, owing to certain irregularities, the nocturnal vigils were abolished, and preparation-fasts were instituted in their place. The feasts of St Stephen, St John the Evangelist, the Holy Innocents, the Circumcision, and the Conversion of St Paul, which fall between Christmas and the Purification ; and those of St Mark, St Philip and St James, and St Barnabas, which may fall between Easter and Whitsuntide ; bave no vigils before them, because the Church did not think fit to intermingle any times of fasting with such sea- sons of joy : but this remark does not apply to the festival of our Lord's Ascension. The feasts of St Michael and all Angels, and of St Luke, have no vigils ; the former, because as there are no sufferings on their part to commemorate, the chief reason for vigils does not exist ; and the latter, because the eve 2G2 ON THE LITURGY-CALENDAR [part If. of St Luke was once the celebrated holy-day of St Etheldreda. All Sundays being festivals, it is ordered, " that if any of the feast-days that have a vigil fall upon a Monday, then the vigil or fast-day shall be kept upon the Saturday, not upon the Sunday next before it ;" but this leaves it uncer- tain whether the Collect for the holy-day shall be used " on the eve" on which the vigil is ordered to be observed, or " in the evening immediately before" the festival, according to the rubric prefixed to the Collects, Epistles, and Gospels. As the rubric, at the end of " the order how the rest of the service is directed to be read," enjoins that " the Col- lect, &c, for the Sunday shall serve all the week after, where it is not otherwise ordered," it is manifest that on those days which have special Collects, the Sunday Collect must be omitted, and that Collect used. Q. Explain what is meant by the Golden Number, the Epact, and the Dominical Letter. A. The Golden Xumber (so called from its being written in gold, or from the great value formerly set upon it) is a periodical revolution of the moon for 19 years, during which the ancient Astronomers thought that the sun and the moon returned to the same aspects they were at 19 years before. When they had observed on what day of each calendar month the new moon fell in each year of the cycle, they prefixed the number of the year to it, and thus obviated the use of astronomical tables. But as the cycle of the moon is less than nineteen Julian years, by nearly one hour and a half, it was found that although the new moons during each period of 19 years might fall on the same day of the year, they would not fall on the same hour of the day. Thus the new moons having been found to fall four days and a half sooner than the Golden numbers indicated, the Act of George II., in 1752, ordered that they should only be placed against the 21st of March and the 18th of April, the earliest and latest days on which Easter can fall, and some of the intermediate days. LECT. III.] OF THE CHURCH OF ENGLAND. 263 The Dominical Letter. To each day of the week one of the letters, A, B, C, D, E, F, G, is prefixed, A being always placed before the first of January. If there were fifty-two weeks exactly in the year, Sunday would always be represented by the same letter. But as a year consists of fifty-two weeks and one day over, the same letter, A, is used for the 1st of January and the 31st of December also ; to meet this there is a change made in the Sunday letter in a backward order ; i. e. supposing G to be the Sunday letter one year, F will be so the next, and so on. In leap-year, however, another change takes place, in a similar manner, at the end of February, when the Sunday letter F becomes E ; so that the cycle of weekly letters does not proceed in its regular course until seven times four years have elapsed. The rules for finding the Dominical or Sunday letter for any given year are in- serted in the Book of Common Prayer. The Epact is a number of eleven days, by which the common Solar year of 365 days exceeds the Lunar year of 354 ; and therefore eleven days are added every year to the lunar year, to make them equal ; these days are called the Epact, from eird'yio, intercalo, addo, &c. Thus, suppose the new moon to be on the first of March in any year ; in the next year, the corresponding new moon will be on the 18th February ; in the next, on the 7th Feb. ; so that we must add 11 and 22 days respectively to each ; but in the third year, when the number of inter- calary days is 33, we reckon the year to consist of 13 months, by adding 30 of these days, so that the Epact is only 3 days. Q. For what reason, and upon what authority, are the names of several saints of the Roman church re- printed in the calendars of our Prayer Book ? A. Some were retained on account of the courts of justice, which usually made their returns on certain of these days, or else upon the days before or after them, which were called in the writs, Vigil. Fest. or Crast., as in Vigil 264 ON THE LITURGY-CALENDAR [part It. Martin, Fest. Martin, Crast. Martin, and the like. Some were retained for the sake of such persons as celebrated the days of their tutelar saints ; others again, because wakes or fairs were kept on the days on which the churches were dedicated to certain saints ; and lastly, to facilitate the understanding of the histories in which these dates were used. No day was inserted in the first book of Edward VI., except such as had an altar-service attached to it ; nor was S. then prefixed to any name except Peter. S. George, Lammas, S. Lawrence, and S. Clement, were added in 1552. In 1561 nearly all the Romish saints'-days, now printed, were added, as also the vigils and fasts. Enurchus, bishop, was added in 1604 ; and the names of Bede and St Alban in 1662, when the greatest part of the titles ac- companying the names were also affixed. Note : — For an account of the controversy concerning the proper time of keeping Easter, see Lectures on Eccl. Hist. p. 190. A SHORT ACCOUNT OF THE ROMISH SAINTS' DAYS AND HOLY-DAYS, WHOSE NAMES ARE INSERTED IN OUR CALENDAR, WITHOUT HAVING ANY SERVICES APPOINTED FOR THEM. I. ROMISH SAINTS'-DAYS AND HOLY-DAYS IN JANUARY. 8. Lucian, a priest and disciple of St Peter, sent with Dionysius, the Areopagite, to preach the gospel in France, and was, according to Bede and others, martyred there, about the year 74. There is another Lucian, a priest of Antioch, who suffered martyrdom under Maximian, a. d. 311. 13. Hilary, bishop of Poictiers in France, who wrote against the Arians. He was banished unto Phrygia, and died there about a. d. 367. 18. Prisca, a virgin that suffered martyrdom at Rome under Claudius, a. d. 47. LECT. III.] OF THE CHURCH OF ENGLAND. 265 20. Fabian, bishop of Rome, a. d. 239 to 253, suf- fered martyrdom under Decius. 21. Agnes, a Roman virgin who, to preserve her virtue and faith, suffered martyrdom at twelve years old, under Diocletian, about a. d. 304. She afterwards appeared with a company of angels, and a white lamb standing by her ; and ever since the Roman ladies have offered two white lambs at her altar. The palls which the pope sent to every archbishop were woven from the fleeces of these lambs. 22. Vincent, a Spanish deacon. He suffered mar- tyrdom in the Diocletian persecution, about a. d. 303, by being stretched on hot burning coals. II. ROMISH SAINTS' DAYS AND HOLY-DAYS IN FEBRUARY. 2. Blasius, was bishop of Sebaste in Armenia, re- ported to have been a man of great miracles and power, and was put to death there in the reign of Diocletian, in the year 289. His name was introduced into king James' book, a. d. 1604, as Blasii, and in 1662, as Blasius, an Armenian, B. and M. 5. Agatha, a virgin honourably born in Sicily. She suffered martyrdom under Decius at Catanea, a. d. 253. Quintianus, the praetor, not being able to accomplish his ill design upon her, ordered her to be so cruelly tortured, that she expired. 14. Valentine, was bishop of Interamna in Umbria, and suffered martyrdom at Rome about the year 270, where his day was established before the time of Gregory the Great. His charity gave occasion to the custom of choosing Valentines on this day, i. e. for men and women to make choice of friends for the ensuing year. III. ROMISH SAINTS' DAYS AND HOLY-DAYS IN MARCH. 1. David, " a noble Briton, son of Xanthus, a prince of Wales, and uncle to king Arthur. He was begotten of a nun, and his birth was foretold thirty years beforehand. He succeeded Dubritius in the archbishopric of Caerleon, but removed his see to Menevia, from him ever since called a. r. c. c. M 266 ON THE LITCRGY-CALEXDAR [part II. St David's. He is the Welchmans patron saint, and they use on this day to wear a leek in their hats, perhaps in memory of his abstinence and ascetic life, •who used to feed on such herbs ; or, as some relate it, from a memorable victory they obtained over the Saxons, when they wore as a military ensign leeks in their hats, by the advice of this their metropolitan." The waters of Bath are said to have received from him their sanative virtue. He died a. d. 642. 2. Cedde, or Chad, was consecrated to the arch- bishopric of York, but resigned it, and afterwards became bishop of Lichfield. He died a. d. 672. 7. Perpetua, was a lady of quality, who suffered martyrdom in Mauritania, under the emperor Severus, about the year 205. She is often honourably mentioned by Tertullian, and by St Augustine, who relates that the day of her martyrdom was settled into a holy-day in his time. 12. Gregory-. He became pope, a. d. 590, and for his great learning and piety was surnamed the Great. " He was the first of the popes that styled himself ' servus servorum Dei,' and refused the title of ' Universal bishop,' offered to him by the Council of Chalcedon, alleging that none of his predecessors had used it, and inveighed sharply against John of Constantinople for assuming it." He sent St Augustine to England, and died 604, leaving many ex- cellent works. 18. Edward, king of the West Saxons. He suc- ceeded his father Edgar, a. d. 975, but was soon afterwards murdered by his step-mother. Pope Innocent IV. esta- blished his festival, a. d. 1245. 21. Benedict, Abbot. He was born at 2vursia in Italy. He gathered the monks together, and gave them new rules, whence they were called Benedictines. IV. ROMISH SAINTS' DAYS AXD HOLY-DAYS IX APRIL. 3. Richard, Bishop of Winchester. He obtained his bishopric in opposition to the king, and was canonized by Urban IV. a. d. 1261. LECT. III.] OF THE CHURCH OF ENGLAND. 267 4. Ambrose, St, the celebrated bishop of Milan ; he died a. d. 396. 19. Alphege, Archbishop of Canterbury. He was stoned to death by the Danes at Greenwich, a. d. 1012. 23. St George, a noble Cappadocian, and tribune of soldiers under Diocletian, and by him mai'tyred for his constancy in the Christian faith. When Robert, duke of Normandy, son of William the Conqueror, Avas besieging Antioch, and an army of Saracens was about to relieve it, St George appeared with an innumerable army coming down from the hills all in white, with a red cross in his banner, to reinforce the Christians, upon which the infidels fled. On this account St George became not only the patron saint of England, but of Christianity itself ; but, even long before, Justinian had erected a church in honour of him at Lydda. The legend of his having killed a fierce dragon and rescued the king's daughter, a virtuous and beautiful virgin, is the origin of his being pictured like a warlike knight, with a dragon at his horse's feet. V. ROMISH SAINTS' DAYS AND HOLY-DAYS IN MAY. 3. Invention of the Cross, otherwise called Rood- mass, is a day in memory of finding out the cross on which our Saviour suffered, by Helena the mother of Constantine. 6. St John Evang. ante Port. Lat., or John Port Latine. On this day is commemorated the miraculous de- liverance of St John, whom Domitian caused to be thrown into a cauldron of scalding oil before the Latin Gate at Rome, whence he came out unhurt. 19. Dunstan, the great wonder-worker and champion of the monks against the secular clergy, was educated at Glastonbury, and died archbishop of Canterbury, a. d. 988. (See Lect. on E. H. pp. 203 and 205.) 20. Augustine. He converted the Saxons, and died about a. d. 610. (See E. H. p. 186.) 21. Venerable Bede, the great Saxon writer. (See Lect. E. H. p. 6.) M 2 268 ON THE LITURGY-CALENDAR [part II. VI. ROMISH SAINTS' DAYS AND HOLY-DAYS IN JUNE. 1. Nicomede, a Roman priest, was a scholar of St Peter, and put to death for burying the martyr Felicula. 5. Boniface. He was a Saxon presbyter, born in England, and at first called Winfred. Pope Gregory II. sent him as a missionary into Germany, and from his success in converting the heathen inhabitants he was called " The Apostle of Germany." He was made bishop of Mentz in 745, and was afterwards killed by the heathen people of Frisia, near Utrecht, a. d. 755. 17. St Alban, was the first British martyr. (See Lect. on E. H. p. 180.) 20. Translation of Edward, king of the West Saxons, was instituted in memory of his body having been transferred from Warham to Shaftesbury. (See March 18.) VII. ROMISH SAINTS' DAYS AND HOLY-DAYS IN JULY. 2. Visitation of the blessed Virgin Mary. This was a day in memory of the blessed Virgin's visiting Eliza- beth after she had conceived the Son of God. It was instituted about the year 1338 with the view of gaining her favour to heal the dissensions arising from opposing claim- ants of the popedom. 4. Translation of St Martin, a confessor, and bishop of Tours, about a. d. 400, to a more honourable tomb. 15. Swithun, bishop of Winchester, translated. He was first a monk, and afterwards prior and bishop of Winchester. He died a. d. 863, and according to his own request was buried in the churchyard, but he was after- wards translated into the church. This day is called by some, " weeping St Swithun's," from the usual rains about this time, occasioned by two watery constellations in the sign Cancer, now rising with the sun ; and it is even said that if it rains on this day, there will be a succession of wet weather for forty days. 20. Margaret, a beautiful virgin of Antioch, whom LECT. III.] OF THE CHURCH OF ENGLAND. 269 her own father, a heathen priest, for embracing Christi- anity, accused to Olybius, president of the East ; who as much admiring her person, as hating her religion, courted her for his wife, but not prevailing, after various torments to force her to abjure her faith, in vain inflicted on her, she was at length beheaded, a. d. 306. She was the patron of women in child-birth, and her festival is very ancient. 22. St Mary Magdalene. In the first book of Ed- ward VI. this day had an epistle taken from Prov. xxxi. 10, to the end, and a gospel taken from St Luke vii. 36, to the end ; but as it was doubtful whether this gospel alluded to her or not, the festival was discontinued. The collect was as follows : " Merciful Father, give us grace that we never presume to sin through the example of any crea- ture ; but if it shall chance us at any time to offend thy divine majesty, that then we may truly repent, and lament the same, after the example of Mary Magdalene, and by lively faith obtain remission of all our sins ; through the only merits of thy Son our Saviour Christ." 26. St Ann, mother to the blessed Virgin Mary. VIII. ROMISH SAINTS' DAYS AND HOLY-DAYS IN AUGUST. 1. Lammas-day, derived by some from the Saxon Halrma3sse, which signifies a feast of bread, a thanksgiving day for the first-fruits of corn ; others say it was so called from a custom of the tenants that held of the cathedral of York, called by the name of Sti. Petri ad Vincula, or St Peter's Chains, to bring a live lamb into that church upon this day in acknowledgment of their tenure ; others again say that it was in memory of the miracles performed at Rome by the chains which had formerly bound St Peter. 6. Transfiguration of our Lord. It appears from the hymns of Damascene and Cosma that this feast was observed in the Greek church as early as the seventh cen- tury, but it was not instituted in the Roman until the year 1455. 7. Name of Jesus. This day was formerly dedi- 270 ON THE LITURGY-CALENDAR [part II. cated to Afra, a Cretan martyr ; but when it assumed its present name is not known. 10. St Lawrence. He was a native of Spain, and archdeacon of Rome under Pope Sixtus, a.d. 259, whom when he saw led to martyrdom, he thus bespoke, " Whi- ther go you, father, without your son ? You were never wont to offer sacrifice without your deacon to attend you." A few days afterwards he was sentenced to be broiled on a gridiron, which he endured with such fortitude that he bid them "turn him on the other side, for that was broiled enough." A church was built to his honour, which was beautified by Justinian, in which the gridiron was laid up, and became famous for many miracles. 28. St Augustine. He was born in Numidia, in the year 354, and after teaching rhetoric at Rome and Milan, and having been infected by the Manichean heresy, was baptized by St Ambrose. He was afterwards the celebrated bishop of Hippo, and died in 430. 29. Beheading of St John Baptist. It was for- merly called, " Festum collections S. Johan. Baptistae," the gathering up of his relics, after Julian had ordered them to be destroyed, and afterwards by corruption, " Festum decollations, " the feast of his beheading. IX. ROMISH SAINTS' DAYS AND HOLY-DAYS IN SEPTEMBER. 1. Giles, or ^Egidius, was born at Athens, and came into France, where he retired to a cell with no other com- pany than a deer. The king hunting this deer pursued her to Giles's cell, and shooting in an arrow after her, wounded this hermit in the thigh, (hence the saying of lame Giles), of which wound he prayed never to be re- covered, that he might not want matter of mortification. Near this place the king built the monastery of Nismes, of which Giles became abbot. Hence churches named after this saint are for the most part in the suburbs of cities, and scarce ever within the walls. He died in the year 795. LECT. 111.1 OF THE CHURCH OF ENGLAND. 271 7. Enurchus. He was supernaturally chosen bishop of Orleans, about 375 ; or, according to others, in the reign of Martel of France, by whom he was banished. He died in exile, a. d. 727. 8. Nativity of the blessed Virgin Mary. A concert of Angels having been heard in the air to solemnize this day, it was made a festival, and afterwards it was honoured both with an octave and a vigil. 14. Holy Cross-day, or Exaltatio Crucis, in com- memoration of the erecting of our Saviour's Cross, which had been recovered from the Persians, on Mount Calvary, by the emperor Heraclius, a. d. 629. Cross in Saxon is called Rood, and therefore this is vulgarly called Holy- Rood Day. 17. St Lambert, was bishop of Utrecht in the time of Pepin L; but reproving the king's grandson for his amours, he was murdered by the contrivance of one of his concubines. At first he had only a commemoration, but subsequently a festival was established, a. d. 1240. 26. St Cyprian, archbishop of Carthage, and martyr. 30. St Jerom, priest, confessor, and doctor. X. ROMISH SAINTS' DAYS AND HOLY-DAYS IN OCTOBER. 1. Remigius, bishop of Rheims. He converted king Clovis, and the cruse of Chrism, which a dove brought down from heaven for his baptism, used to be preserved for anointing the French kings at their coronation. 5. Faith, a Roman virgin, suffered martyrdom under Hadrian, a. d. 121. 9. St Denys the Areopagite, was converted by St Paul at Athens, of which he was the first bishop. " Some relate of him, that he went thence and preached the Gospel in France, and was beheaded at Paris, and that when his head was cut off he took it up himself in his arms, and carried it a.bout three miles to a place, from him called ' Fanum Dionysii,' or St Denys's. On this account he is claimed by the French as their tutelar saint." 272 ON THE LITURGY-CALENDAR [part II. 13. Translation of King Edward the Confessor. He was supposed to have been called " Confessor" from his general piety, and his devotion to the see of Rome. " The truth of one miracle ascribed to him cannot reasonably be questioned, and that is a curing by touch a disease in the throat, called from hence the king's evil, because the power has descended to his successors ever since." (Calendar of 1700.) His crown, chair, staff, spurs, &c, are still made use of in the coronation of our English kings. 17. Etheldreda, commonly called St Audry. She was daughter of Anna, king of the East Angles, and though she was twice married and lived with her last husband, king Elfrid of Northumberland, twelve years, yet remained a virgin, as Bede relates. At the end of which she left him, and retired for devotion into the Isle of Ely, where she built a monastery for nuns, and was herself the first abbess thereof. She died about a. d. 682. 25. Crispin. He was a noble Roman, who no sooner was converted to Christianity than he forsook the world, and travelling into Gallia, he converted great num- bers at Soissons. For a maintenance he exercised the trade of shoemaking, and after his martyrdom under Dio- cletian, the men of that profession chose him for their patron saint, " and the honour done it by so noble a per- son, was that I suppose that gave this mystery the title of the gentle craft." XI. ROMISH SAINTS' DAYS AND HOLY-DAYS IN NOVEMBER. 6. Leonard, a scholar of Remigius, and in such favour with Clovis, the first Christian king of the Franks, that he used to deliver prisoners at his intercession, and hence he became their patron. 11. St Martin. (See July 14.) 13. St Britius, or Brice, succeeded Martin, and died in 444. 14. Machutus, a famous bishop of St Maloes, a. d. 500. LECT. III.] OF THE CHURCH OF ENGLAND. 273 17. Hugh, bishop of Lincoln. Henry II. brought him from Burgundy, to be prior of the Carthusians at Wiltenham, after which he became bishop of Lincoln. In the year 1220 he was canonized at Rome ; and his body being taken up and placed in a silver shrine, Oct. 17, 1282, several miracles were performed at it. 20. Edmund, king of the East Angles, was slain by the Danes, and buried at Bederisgueard, afterwards called Bury St Edmund's. Canute rebuilt the splendid church in his honour, and offered his own crown on the martyr's tomb. 22. Cecilia, a Roman virgin, who suffered martyr- dom about the year 230. " She should seem to excel in music, the lovers of it having chosen her for their patron saint." 23. St Clement I., bishop of Rome and martyr. (See Lect. on E. H. p. 35.) 24. Catherine, an Alexandrian virgin, who suffered martyrdom in the year 303, by having a wheel stuck round with iron spikes, or the points of swords, rolled over her body. XII. ROMISH SAINTS' DAYS AND HOLY-DAYS IN DECEMBER. 6. Nicolas, bishop of Myra in Lycia. He was remarkable for his great charity. " It is said, that by his prayers he calmed a very dangerous tempest at sea, and therefore in the Church of Rome is the mariners'1 patron saint, whom they use to invoke in the like extremity." He died about the year 343. 8. Conception of the blessed Virgin Mary. This feast was instituted by Anselm, archbishop of Canter- bury, upon occasion of William the Conqueror's fleet being in a storm, and afterwards coming safe to shore. The council of Oxford, a. d. 1222, made its observance optional. The question about the Virgin's immaculate conception, first started by Peter Lombard, about the year 1160, had pre- viously led to warm discussions. Her Assumption into m 5 274 ON THE LITURGY-CALENDAR, &C. [PART II. heaven, and Presentation in the temple at three years old, are also celebrated by the Roman Church. 12. Ll*cy, a Sicilian virgin, who in defence of her virtue and faith, suffered martyrdom in Sicily, about the year 305. 16. 0 Sapientia. So called from the beginning of an Antiphony in the Latin service, which used to be sung in honour of Christ's advent, from this day till Christmas Eve. 31. Sylvester, bishop of Rome, in the reign of Constantine, " which emperor would have honoured him with a crown of gold, but he contented himself with a Phrygian mitre. He instituted many orders for the go- vernment of the Church, and procured of the emperor large privileges for it." He died about the year 334. LECT. IV.] DOCTRINAL AND LITURGICAL BOOKS, &C. 275 lecture IV. ON THE DOCTRINAL, DEVOTIONAL, AND LITURGICAL BOOKS OF THE REIGNS OF HENRY VIII. AND EDWARD VI. FORMULARIES OF FAITH IN THE REIGN OF HENRY VIII. Q. Give a brief notice of some of the works relating to public and private worship, which appeared in the latter part of the reign of Henry VIII. A. These consisted chiefly of short works denomi- nated Primers, which contained various other prayers, but almost invariably the Creed, the Ave Maria, and the Pater Noster, accompanied by comments and explanations, as has already been explained (see p. 249). The authorized formularies were : I. " Articles devised by the Kinges Highnes Majes- tie, to stablyshe Christen quietnes and unitie amonge us, and to avoyde contentious opinions, which Articles be also approved by the consent and determination of the Hole Clergie of this realme. Anno 1536." This consisted of a preface, being an address of Henry VIII. " in earth supreme head of the church of England," to all his subjects, which explained their object, by stating that, (l) They contained the principal articles concerning our faith, including the Sacraments of Baptism, Penance, and the Altar, and an explanation of Justification ; (2) Articles concerning; the laudable ceremonies used in the Church : and first of Images ; next, of honouring the Saints ; of praying to Saints; of Rites and Ceremonies; and lastly, of Purgatory. II. " The Institution of a Christian man : containing the Exposition or Interpretation of the Common Creed, of the Seven Sacraments, of the Ten Commandments, and of the Pater Noster and the Ave Maria, Justification, and Purgatory. 1537." There was a preface of the prelates prefixed. 276 DOCTRINAL AND LITURGICAL BOOKS [PART II. III. " A Necessary Doctrine and Erudition for any Christian Man, set forth by the King's Majesty of England," &c. It consisted of a Preface, having the King's Procla- mation prefixed ; the Declaration of Faith ; the Creed, or the twelve Articles of the Christian Faith, with certain Notes for the better understanding of this Creed ; an Ex- position of the Seven Sacraments ; of the Ten Command- ments ; of the Prayer of our Lord, called the Pater Noster, divided into seven petitions ; of the Salutation of the Angel to the blessed Virgin Mary ; of the Articles of Free-will, Justification, and Good Works; and lastly, of a Prayer for souls departed. Printed in 1543. PRIMERS DURING THE REIGN OF HENRY VIII. Q. What is the meaning of the word Primer, and when did Primers come into use ? A. It denotes a book used for teaching children to read ; but, as it generally contained lessons taken from the Creed, the Lord's Prayer, the Ten Commandments, the Ave Maria, or some such well known formularies, ac- companied with elementary explanations, it implied a book for elementary religious instruction, and at length came to signify a book somewhat similar to our Prayer Books, except that there was no set form of prayer common to all Primers. It is probable that they were compiled at first by adherents of the Church of Rome, in order to comply with the growing desire of the people to possess such information, especially after the English translations of the Scriptures were forbidden. After the commencement of the sixteenth century books of prayers, differing materially from each other, were printed under the title of the " Primer of Salisbury," of the earliest of some of which the following is a list : Prymer of Salisbury use : in sedibus Francisci Reg- nault, 12mo. 1527. (Burton's Preface to the Primers of Henry VIII.) Here endeth the order of Morning Prayer throughout the year. LECT. VI.] ORDER FOR EVENING PRAYER, LITANY, &C. 299 lecture VI. ON THE ORDER FOR EVENING PRAYER, THE LITANY, AND THE RULES FOR READING THE PSALMS AND LESSONS. Q. Shew clearly what was the Order for Even- song, in the first Prayer Book of king Edward VI., a.d. 1549. A. With the omission of the text of the Psalms and Hymns, it was in the following form : AN ORDER FOR EVENSONG THROUGHOUT THE YEAR. It The Priest shall say. Our Father, &c. Then likewise he shall say. O God, make speed to save me. Answer. 0 Lord, make haste to help me. Priest. Glory, &c. As it was, &c. Amen. Praise ye the Lord. And from Easter to Trinity Sunday. Alleluia. As before is appointed at Matins. Then Psalms in order as they be appointed in the Table for Psalms, except there be proper Psalms appointed for that day. Then a Lesson of the Old Testament, as it is appointed likewise in the Calendar, except there be proper Lessons appointed for that day. After that (Magnificat anima mea Dominum) in English, as fol- loweth. Magnificat. Luc. i. My soul, &c. Glory, &c. As it was, &c. Amen. 300 ORDER FOR EVENING PRAYER, LITANY, AND [PART II. Then a Lesson of the New Testament. And after that (ATunc dimitlis servum tuum) in English as followeth. Nunc Dimittis. Luc. ii. Lord, now, &c. Glory, &c. As it was, &c. Amen. Then the suffrages before assigned at Matins, the Clerks kneeling like- wise, with three Collects. First of the day : Second of peace : Third for aid against all perils, as here followeth. Which two last Collects shall be daily said at Evensong without alteration. The Second Collect at Evensong. 0 God, &c. The Third Collect for aid, #c. Lighten, &c. t In the feasts of Christmas, the Epiphany, Easter, the Ascension, Pente- cost, and upon Trinity Sunday, shall be sung or said immediately after Benedictus this Confession of our Christian Faith. Quicunque vult, fyc. Whosoever, &c. Glory, &c. As it was, &c. Amen. Thus endeth the order for Matins and Evensong through the whole Year. Q. Shew clearly what was the Order for Evening Prayer in the second Prayer Book of king Edward VI., a.d. 1552. A. WTith the omission of the text of the Psalms and Hymns, it was in the following order : AN ORDER FOR EVENING PRAYER THROUGHOUT THE YEAR. H The Priest shall say, Our Father which, &c. Then likewise he shall say. 0 Lord, open thou our lips. Answer. And our mouth shall shew forth thy praise. LECT. VI.] RULES FOR READING PSALMS AND LESSONS. 301 Priest. 0 God, make speed to save us. Answer. Lord, make haste to help us. Priest, Glory, &c. As it was, &c. Amen. Praise ye the Lord. Then Psalms in order as they be appointed in the Table for Psalms, except there be proper Psalms appointed for that day. Then a Lesson of the Old Testament as is appointed likewise in the Kalen- dar, except there be proper lessons appointed for that day. After that, Magnificat, in English, as followeth. Magnificat. My soul, &c. Glory, &c. Amen. U Or else this Psalm. Cantate Domino. Psalm xcviii. Then a Lesson of the New Testament. And after that Nunc Dimittis in English, as followeth. Lord, now, &c. Glory, &c. Amen. t Or else this Psalm. Deus misereatur. Psalm lxvii. II Then shall follow the Creed, with other prayers as is before appointed at morning prayer after Benedictus. And with three Collects: First of the Day : the second of Peace : Third for Aid against all perils, as hereafter followeth : which two last Collects shall be daily said at evening prayer without alteration. The second Collect, fyc. O God, &c. The third Collect, fyc. Lighten, &c. H In the feasts of Christmas, the Epiphany, Saint Matthew, Easter, the Ascension, Pentecost, Saint John Baptist, Saint James, Saint Bar- tholomew, Saint Mathew, Saint Symon and J ude, Saint Andrew, and Trinity Sunday : shall be sung or said immediately after Benedictus, this Confession of our Christian Faith. Quicunque vult, fyc. Whosoever, &c. Glory be, &c. Amen. 1! Thus endeth the order of Morning and Evening Prayer, through the whole year. 302 ORDER FOR EVENING PRAYER, LITANY, AND [PART II. Q. What alterations were made in the Order for Evening Prayer, (as settled in 1552 and 1604), after the Savoy Conference in 1662 ? A. The changes were exactly the same as those made at the Morning Prayer, (as described in the last Lecture,) until the beginning of the Psalms ; where a modified Ru- bric was introduced, in 1662, and the other Rubrics also were altered as is described below. H Then shall be said or sung the Psalms in order as they be ap- pointed. Then a Lesson of the Old Testament, as is appointed. And after that Magnificat, (or the Song of the blessed Virgin Mary) in English, as followeth, Magnificat. St Luke i. 46. My soul, &c. Glory, &c. Amen. 11 Or else this Psalm ; except it be on the nineteenth day of THE MONTH, WHEN IT IS READ IN THE ORDINARY COURSE OF THE PSALMS. Cantate Domino, Ps. 98. O sing unto the Lord... Glory, &c. Amen. The words or the Song of Simeon, were added to the Rubric before the Nunc Dimittis, and except it be on the twelfth day of the month, to that before the Deus Misereatur. The Rubric before the Creed was altered unto : t Then shall be said or sung the Apostles' Creed by the Minister and people standing. The Rubrics before the first, and at the end of the third Collects, became respectively : H Then shall follow three Collects ; the first of the Day, the second for Peace, the third for aid against all Perils, as hereafter followeth ; which two last Collects shall be daily said at Evening Prayer, with- out alteration. IT In quires and places where they sing, here followeth the anthem. The other alterations are the same as have been de- scribed in the corresponding part of the Morning Prayer. LECT. VI.] RULES FOR READING PSALMS AND LESSONS. 303 THE LITANY. Q. What alterations have been made at different times in the Rubric preceding the Litany ? A. In the first book of Edward VI. " The Litany and Suffrages," was placed after the Communion Service with this Rubric : t Upon Wednesdays and Fridays the English Litany shall be said or sung in all places, after such form as is appointed by the King's Majesty's Injunction ; or as is or shall be appointed by his high- ness. In the books of 1552, 1559, and 1604, the Rubric be- came : *l Here folio weth the Litany, to be used upon Sundays, Wednesdays, and Fridays, and at other times when it shall be commanded by the Ordinary. In 1662 the Rubric became : 1 Here followeth the Litany or general Supplication, to be sung or said after Morning Prayer, upon Sundays, Wednesdays, and Fridays, and at other times when it shall be commanded by the Ordinary. Q. State what were the Rubrics, after the first, in the Litany of 1549. A. The Lord's Prayer and the Versicles were thus placed : Our Father, which art in heaven. With the residue of the Paternoster. And lead us not into temptation. But deliver us from evil. The Versicle. 0 Lord, deal not with us after our sins. The Ansiver. Neither reward us after our iniquities. Then as at present, (except Answer before As it was, &c.) until The Versicle. O Lord, let thy mercy be shewed upon us. The Answer. As we do put our trust in thee. It then concluded with the two prayers : We humbly, &c. ; and Almighty God, which hast given us grace, &c. 304 ORDER FOR EVENING PRAYER, LITANY, AND [PART II. Note : — The Prayers, For Rain, and For Fair Weather, were placed at the end of the Communion Service. Q. What additions were made in 1552 and 1559 to the Litany of 1549 ? A. In 1552 these prayers were inserted between the two last prayers, viz : For rain, if the time require. O God, heavenly Father, &c. For fair weather. 0 Lord, which for the sin of man, &c. In the time of dearth and famine. 0 God, heavenly Father, &c. Or thus. O God, merciful Father, &c. [omitted in 1559]. In the time of war. 0 Almighty God, king of all, &c. In the time of any common plague or sickness. O Almighty God, which, &c. [The Litany of 1559 ended with the prayer, O God, whose nature, &c] 11 And the Litany shall ever end with this Collect following. Almighty God, who hast given us grace at this time, &c. In the book of queen Elizabeth, a.d. 1559, the fol- lowing prayers were inserted before, For rain, fyc. viz. A Prayer for the Queen's Majesty. 0 Lord, our heavenly Father, high and mighty, King of kings, &c. Almighty and everlasting God, which only workest, &c. {The Prayer for the Clergy and People.) A Prayer of Chrysostom. Almighty God, which, &c. 2 Corinth. 13. The grace of our Lord, &c. And then as above, except with the omissions and in- sertion there noted ; but on ordinary occasions it ended with 2 Cor. xiii., as at present. Q. How was the arrangement of the Litany of 1559 modified after the reviews in 1604 and in 1662 ? A. In 1604, immediately after the prayer for the king, there was inserted : LECT. VI.] RULES FOR READING PSALMS AND LESSONS. 305 A Prayer for the Queen and Prince, and other the King and Queen's children. Almighty God, which has promised to be a Father of thine elect, and of their seed, we humbly beseech thee to bless our gracious Queen Anne, Prince Henry, and all the King and Queen's royal progeny : endue them with thy Holy Spirit ; enrich them with thy heavenly grace ; pros- per them with all happiness ; and bring them to thine ever- lasting kingdom, through Jesus Christ our Lord. Amen. The following petition was also inserted in the Litany after that for the King : That it may please thee to bless and preserve our gracious Queen Anne, Prince Henry, and the rest of the King and Queen's royal issue. Then after the last prayer of 1559, O God, whose nature, &c, the following prayers were inserted : A thanksgiving for rain. O God, our heavenly Fa- ther, &c. A thanksgiving for fair weather. 0 Lord God, &c. A thanksgiving for plenty. O most merciful, &c. A thanksgiving for peace and victory. A thanksgiving for deliverance from the plague. O Lord God, who hast wounded us for our sins, &c. Or this. We humbly acknowledge before thee, &c. After the review in 1662, this Rubric was inserted be- fore the Lord's Prayer, viz. f Then shall the Priest, and the people with him, say the Lord's Prayer. Our Father but deliver us from evil. Amen. And the word priest was substituted for Versicle be- fore the petitions, " 0 Lord, deal not with us after our sins." And, " O Lord, let thy mercy be shewed upon us." The word Answer, was also printed before the second part of the Gloria Patri, As it was, &c. And, lastly, after 2 Cor. xiii., a Rubric was added, 11 Here endeth the Litany. 306 ORDER FOR EVENING PRAYER, LITANY, AND [PART II. The prayers for the King's Majesty, the Royal Fa- mily, and for the Clergy and people, being placed towards the ends of the Morning and Evening Prayers, and this new Rubric added after the Litany : H Prayers and Thanksgivings upon several occasions, to be used before the two final Prayers of the Litany, or of Morning and Evening Prayer. PRAYERS. U For Rain. IT For Fair Weather, f In the time of dearth and famine. If Or this. O God, merciful Fa- ther, who in the time of Elisha, &c. f In the time of W ar and Tumults. IT In the time of Common Plague or Sickness. IT In the time of Ember Weeks, to be said EVERY DAY FOR THOSE THAT ARE TO BE ADMITTED INTO Holy Orders. 11 Or this. Almighty God, the giver of all good gifts, &c. If A prayer that may be said after any of the former. O God, whose nature and property is ever to forgive, &c. If A prayer for the High Court of Parliament, to be read during their Session. 1f A collect or prayer for all conditions of men, to be used at such times as when the Litany is not ap- pointed TO BE SAID. THANKSGIVINGS. 1f General thanksgiving. If For Rain. If For Fair Weather. 1f For Plenty. 1f For peace and deliverance from our enemies. 1f For restoring public peace at home. If For deliverance from the Plague, or other common sickness. If Or this. We humbly acknowledge thee, &c. Q. In what order is the Psalter appointed to be read at Matins and Evensong throughout the year, ex- cept on certain proper feasts, in the first book of Edward VI. ; and at Morning and Evening Prayer in the other books previous to the last review ? A. The Psalter shall be read through once every month. And because that some Months be longer than LECT. VI.] RULES FOR READING PSALMS AND LESSONS. 307 some other be, it is thought good to make them even by this means. To every Month shall be appointed (as concerning this purpose) just xxx. days. And because January and March hath one day above the said number, and February, which is placed between them both, hath only xxviii. days : February shall borrow of either of the Months (of January and March) one day. And so the Psalter which shall be read in February, must begin the last day of January, and end the first day of March. And whereas May, July, August, October and Decem- ber have xxxi. days apiece : it is ordered that the same Psalms shall be read the last day of the said Months, which were read the day before. So that the Psalter may begin again the first day of the next Months ensuing. Now to know what Psalms shall be read every day, look in the Calendar the number that is appointed for the Psalms, and then find the same number in this table, and upon that number shall you see, what Psalms shall be said at Morning and Evening Prayer. And where the cxixth Psalm is divided into xxii portions, and is over long to be read at one time : it is so ordered, that at one time shall not be read above four or five of the said portions, as you shall perceive to be noted in this Table following. And here is also to be noted, that in this table, and in all other parts of the Service, where any Psalms are appointed, the number is expressed after the great English Bible, which from the ixth Psalm unto the cxlviiith Psalm (following the division of the Hebrues) doth vary in num- bers from the common Latin translation. Q. In what order is the Psalter appointed to be read according to the present rules ? A. The Psalter shall be read through once every month, as it is there appointed, both for Morning and Evening 308 ORDER FOR EVENING PRAYER, LITANY, AND [PART 11. Prayer. But in February it shall only be read to the 28th or 29th day of the month. And, whereas January, March, "May, &c... ensuing," as above : " And whereas the 119th Psalm, &c portions," as above. At the end of every Psalm, and of every such part of of the 119th Psalm, shall be repeated this Hymn, Glory be, &c without end. Amen. Note: — That the Psalter followeth the division of the Hebrews, and the translation of the great English Bible, set forth and used in the time of King Henry the Eighth, and Edward the Sixth. Q. In what order is the rest of holy Scripture (be- side the Psalter) appointed to be read in the Prayer Books of Edward VI. and Queen Elizabeth ? A. The Old Testament is appointed for the first Lessons at Morning and Evening Prayer, and shall be read through, every year once, except certain books and chap- ters, which be least edifying, and might best be spared, and therefore be left unread. The New Testament is appointed for the second Lessons at Morning and Evening Prayer, and shall be read over orderly every year thrice, beside the Epistles and Gospels : except the Apocalypse, out of the which there be only certain Lessons appointed, upon divers proper feasts. And to know what Lessons shall be read every day : find the day of the Month in the Calendar following : and there ye shall perceive the books and chapters, that shall be read for the Lessons, both at Morning and Evening Prayer. And here is to be noted, that whensoever there be any proper Psalms or Lessons, appointed for any feast, move- able or immoveable : then the Psalms and Lessons, ap- pointed in the Calendar, shall be omitted for that time. Ye must note also that the Collect, Epistle, and Gospel, LECT. VI.] RULES FOR READING PSALMS AND LESSONS. 309 appointed for the Sunday, shall serve all the week after, except there fall some feast that hath his proper. This is also to be noted, concerning the Leap Years, that the xxvth day of February, which in Leap year is counted for two days, shall in those two days alter neither Psalm nor Lesson : but the same Psalms and Lessons, which be said the first day, shall also serve for the second day. Also, wheresoever the beginning of any Lesson, Epistle, or Gospel is not expressed, there ye must begin at the be- ginning of the chapter. And wheresoever is not expressed how far shall be read, there shall you read to the end of the chapter ; [was added in the books of 1552 and 1559.] Q. What alterations were introduced into the books of James I. and Charles II. in the order of reading the o Scriptures ? A. In James I.'s book, the following alterations were made : " When the year of our Lord may be divided into four even parts, which is every fourth year ; then the Sun- day after leapeth, and that year the Psalms and Lessons which serve for the xxiii. day of February shall be read again the day following, except it be Sunday, which hath proper Lessons of the Old Testament, appointed in the Table serving to that purpose." " Item, so oft as the first chapter of St Matthew is read either for Lesson or Gospel, ye shall begin the same at (The birth of Jesus Christ was on this wise, &c.)" " And the third chapter of St Luke's Gospel shall be read unto (so that he was supposed to be the son of Joseph , &c.)" The present book merely states " so as the most part thereof will be read every year once, as in the Calendar is appointed," and directs, " that the Collects, Epistle, and Gospel, appointed for the Sunday shall serve all the week after, where it is not in this Book otherwise or- dered." 310 TITLES AND AUTHORITY OF THE [part n. lecture VII. ON THE TITLES AND AUTHORITY OF THE PRAYER BOOKS ; AND ON ECCLESIASTICAL VESTURES. Q. Mention the variations that have occurred in the titles of the different Prayer Books from a.d 1549 to 1662. A. In the first Book of Edward VI. 1549, it was " The Book of the Common Prayer and administration of the Sacraments, and other rites and ceremonies of the Church : after the use of the Church of England." The word the was omitted in all the subsequent books, and in 1552, 1559, and 1604, the latter part was thus worded : " Ceremonies in the Church of England." In 1662, this became " Ceremonies of the Church, according to the use of the Church of England." The Psalms of David pointed as they are to be said or sung in Churches, and the Ordinal, were also then, for the first time, noticed in the title-page. Q. State briefly upon what authority the use of the different Books of Common Prayer has been ratified or annulled. A. (l) The first book of Edward VI. was confirmed by " An Act for Uniformity of Service, and administration of the Sacraments throughout the Realm," 2 and 3 Edw. VI. [a.d. 1549]; and a similar Act was passed for the use of the second Book, 5 and 6 Edw. VI. [a.d. 1552]. This Act also authorizing the Ordinal. (2) In the year 1553, an Act entitled " An Act for the repeal of certain Statutes made in the time of the reign of king Edward VI.," was passed in the first year of Queen Mary. (3) In the first year of the reign of Elizabeth, a. d. 1559, another Act of Uniformity was passed. LECT. VII.] PRAYER BOOKS AND ECCL. VESTURES. 311 (4) On the fifth clay of March 160f , in the first year of the reign of James I. "A Proclamation for the authourizing an uniformity of the Book of Common Prayer, to be used throughout the realm," was issued. (5) In January 164^ " An Ordinance of Parliament for the taking away of the Book of Common Prayer, and for establishing and putting in execution of the Directory of the Public Worship of God," was issued. (6) On the 19th May, 1662, the present Act of Uni- formity was passed. Q. To what article of the 36th Canon is every paro- chial clergymen bound to subscribe ? What declaration of Conformity does he also make ? A. " That the Book of Common Prayer, and of Ordering of Bishops, Priests, and Deacons, containeth in it nothing contrary to the word of God, and that it may be lawfully used ; and that he himself will use the form of the said book prescribed, in the Public Prayer and ad- ministration of the Sacraments, and none other." He also subscribes the following declaration : — " I A. B. do declare that I will conform to the Liturgy of the United Church of England and Ireland, as it is now by law established." Q. What is the pledge with regard to the Prayer Book exacted of priests at their ordination ? A. It is in these words : " Will you give your faith- ful diligence, always so to minister the doctrine and Sacra- ments and the discipline of Christ as the Lord has com- manded, and as this Church and realm hath received the same, according to the commandments of God ; so that you may teach the people committed to your care and charge, Avith all diligence to keep and observe the same ?" Answer. " I will do so by the help of God." ECCLESIASTICAL VESTURES. Q. What vestures are mentioned in the different Prayer Books of the English Church ? 312 TITLES AND AUTHORITY OF THE [part II. A. They are the (l) Vestment. (2) Cope. (3) Tunicle. (4) Albe. (5) Rochet. (6) Hood. (7) Surplice. (8) Pas- toral Staff. (See p. 288.) Q. With what vestments is the Roman Priest, when about to celebrate mass, clothed ? A. Setting aside those which are used by popes, patriarchs, and bishops, as pertaining to their offices, those of a bishop or priest, when about to celebrate mass, are the amice ; the alb ; the girdle ; the maniple ; the stole ; the chasuble ; besides the cassock, which is common to every order of the clergy. Q. Give a brief description of the chasuble or vest- ment, as used in the English and other churches ? A. The Chasuble is by way of excellency called the vestment, because none of the clergy inferior to a priest, to whom it is assigned at his ordination, can wear it, and he only at mass. It is called by the Latins the casula, casubulum, or casibidum, as it were a little house (casa) or covering of the body : for it covered the whole body from the neck to the feet, and had only one aperture, through which the head was passed. (Isidorus, Lib. xix. Originum c. 24.) The Greeks called it planeta, which signifies any thing circuitous or ivandering, because from its circling amplitude it enveloped the whole figure, and the (paivoXiov or (pevwkiov. It was the large pcenula of the Roman senators, which began to supersede the toga about the time of Augustus, and was subsequently the dress of all respectable citizens. Previously to the sixth century it was worn by laymen as well as ecclesiastics, but it was continued by the latter when abandoned by the for- mer, and shortly afterwards, as appears from the third council of Toledo (a.d. 589), became the peculiar dress of a priest. Some writers suppose that the original Latus clavus of the Roman dress suggested the idea of adorning sometimes the front, and sometimes the back, with a coloured cross. This form of the vestment being found inconvenient to the priest, when celebrating the Eucharist, LECT. VII. ] PRAYER BOOKS AND ECCL. VESTURES. 313 if he had no attendants to hold up the sides, so as to leave his arms free, it became customary to have them gathered up on his shoulder ; and at a subsequent period, in the Latin church, it was cut into the shape which it assumed when held or gathered up ; but the Greeks retain the original form to the present time. It now hangs down both in front and behind the person of the wearer. It is made of various materials and colours, and the figure of a cross is generally placed upon one part of it. In the English Church the bishop is directed to wear it when celebrating the Eucharist, and in all other public ministrations ; but priests can only use it when officiating at the sacrament of the Lord's Supper. Q. What is the origin and form of the cope? When and by what authority is it used in the English Church ? A. The cope is a long flowing mantle, open in front, but fastened on the breast. It has a cape attached to the part which covers the shoulders, and was probably derived from the Roman pcenula, or the pluviale, rain-cloak. It is made of various materials and colours, and is often highly ornamented. In the Church of England the bishop and presbyters may wear it instead of the vestment (see page 288) ; its use was forbidden in the rubric of 1552, but queen Elizabeth restored it in 1559, and in her injunctions, which had then the force of law (see the Act of Uniformity of 1559, c. xiii.), she also authorized the epistler and gospeller, who assisted at the Eucharist in cathedral and collegiate churches, to use them, and this is confirmed by the twenty-fourth canon of 1G04. It will be observed that the words, "at all times of their ministrations," were substituted in 1662 for the words, " at the time of communion, and at all other times in his ministration." The cope is said by some to have been at first used only in processions and litanies, then on solemn occasions after morning and evening prayer, and at length it became the ordinary dress of the bishop, except at ordinations, at the celebration of the Eucharist, conse- A. R. C. C. O 314 TITLES AND AUTHORITY OF THE [PART II. crating of churches, and on some other occasions. At present we never hear of their being used except at coronations. Q. Briefly describe the tunicle. A. It is supposed to have been originally the colo- biwrn, or sticharion, and that the sleeves or epimanika were afterwards attached to it. In the Roman church it is the vestment assigned to the subdeacon, when he assists at mass, and corresponds to the dalmatic of the deacon. In the English Church it is also assigned to the minister who assists at the celebration of the Eucharist. It Avas made of the same material as the vestment and cope. Q. What were the different names, the form, and the colour of the alb ? A. It was made of linen cloth, and differs from the Roman surplice in that it reaches to the ground, and covers the whole body, having sleeves somewhat broad towards the shoulders, but narrower towards the hands, and is called alb from the Latin word alba, because of its being of a white colour. The Greeks call it pocleris, because it descended to the 7ro$a?, the feet. Amalarius says it is called camisia or alba, and Isidorus Hispalensis explains that the sacerdotal linen tunic, fitting close, or bound to, the body, and descending to the feet, is called the camisia. They called tunics camisiai from their being like to the under linen tunic, which were used in camis, or beds placed near the ground. In the Roman Church the alb is con- fined by a cord, or girdle, passing round the waist, but the Greek sticharion is always left free. In the Church of England the bishops, priests, and deacons, are directed to use the alb at the celebration of the Eucharist, but the bishop is allowed to substitute a sur- plice in its place. Q. What is the rochet ? A. " When the sleeves of the surplice were closed and gathered close round the waist, it was called a rochette, or a Roman camisia, which was much used in Italy." In the middle ages the bishops were obliged by the canon law to LECT. VII.] PRAYER BOOKS AND ECCL. VESTURES. 315 wear it in public ; but at present the English bishops use it only when in church, or when sitting in the parliament- house, and then they throw over it a chimere, or upper robe, composed of black satin, which has lawn sleeves sewed to it. Q. Where is the pastoral staff first mentioned ? What were its different names, and when was it used ? A. Isidorus Hispalensis (Lib. i. de Divin. Off. c. 5 ; see page 226) is the first writer who speaks of the bacillus being given to a bishop at his consecration, to signify that he was to govern, correct, or to succour, his people, and it may be inferred from his account that this was no new custom. The fourth council of Toledo (see page 235) decreed that if a bishop had been unjustly deposed, amongst other insignia, his " staff" should be delivered to him, to shew that his authority was restored. It was also called virga pastoralis, ferula, and pedum (because it was shaped like a shepherd's crook with which he seizes the feet of his sheep or goats), cambuta (which signifies a crooked piece of wood), &c. Archbishops, instead of a staff, used a cross, with two horizontal bars, which was called a crosier. It was ordered by the first book of Edward VI. that, " whensoever the bishop shall celebrate the holy commu- nion in the church, or execute any other ministration, he shall have his pastoral staff in his hand, or else borne or holden by his chaplain." Q. Under what circumstances was the pastoral staff disused in the reign of Queen Elizabeth? A. When Dr Matthew Parker was consecrated Arch- bishop of Canterbury in December, 1559, it is recorded that no pastoral staff was delivered to him. Its delivery was prescribed in the ordinal of 1550, but not by that of 1552 ; and some maintain that as the ordinal was not au- thorized until after 1549, i.e. in March 1550, it was intro- duced in the third year of the reign of Edward VI., and therefore the act of 1559, which restored the ornaments used in the second year of Edward VI., would not apply o2 316 TITLES AND AUTHORITY OF THE [PART II. to those mentioned in the ordinal. From that time the staff has been generally disused ; but the crosier of the martyred Laud is said to be still preserved at Oxford. Q. State some particulars relating to the name, origin, and use of the surplice. A. Durandus traces its etymology up to the Latin ^uperpelliceum, -which refers to a tunic made from the skins of animals, and over -which the white linen vestment was thrown. Honorius, in the year 1130, describes it as a -white loose vest reaching down to the feet, and from vari- ous provincial synods, it appears to be considered as a vari- ation of the alb, from which it differed only by being a little shorter, and having fuller sleeves. The Romish Council of Basil, following the decision of synods held in 1456 and 1528, decreed that the surplice should descend as low as the middle of the leg, notwithstanding which "Krazer" complains, " that our surplices have been so much curtailed that they scarcely reach down to the knees, and thus are altogether different from the ancient alb ;" and Dr Rock, (a Roman Catholic, in his Hierurgia, p. 661), maintains, "that the surplice used in catholic England was long, with flow- ing sleeves, and though more ample, perfectly resembled the form of the surplice in use on the continent, in Italy, and especially in Rome, as is evident from the illuminations of old English manuscripts and legends of the saints ;" he adds in a note : " It is to be lamented that hitherto no general attempt has been made to reproduce the old English surplice within our sanctuaries .... this vestment comes re- commended to our good taste by its intrinsic gracefulness. Its ample and majestic sleeves, and flowing drapery, ren- dered it more dignified and becoming than the present winged surplice, introduced amongst us from France . . . ." Q. What appears to have been the origin of the hood, and square cap ? A. The hood was originally a cape attached to the back part of the collar of lay as well as ecclesiastical gar- ments, and might be drawn over the head if necessary. It LECT. VII.] PRAYER BOOKS AND ECCL. VESTURES. 317 was lined with furs, silks, and stuffs of various kinds, as may be seen in the robes of the different orders of gra- duates in our universities. Ducange thinks that a part of these hoods, which originally fitted on the head, was after- wards detached, and finally became the square cap which is now generally worn by students, and some other mem- bers of the universities. The words almutium, capucium, amicia, and others, are generally supposed to refer to these hoods and caps ; but nothing very definite seems to be known on the subject. Q. Quote the Canons of 1604, which refer to the wearing of hoods and tippets. A. The 25th Canon orders that "in the time of Divine Service and Prayers, when there is no Communion, it shall be sufficient to wear surplices ; (by the 24th Canon, the principal minister was to use ' a decent cope, and be assisted by the gos- peller and epistler agreeably,' at the administration of the Com- munion), saving that all deans, wardens, masters, and heads of collegiate churches, canons, and prebendaries, being graduates, shall daily, at the times both of prayer and preaching, wear with their surplices such hoods as are agreeable to their degrees." The 58th orders that " every minister saying the public prayers, or ministering the Sacraments, or other rites of the Church, shall wear a decent and comely surplice with sleeves, to be provided at the charge of the parish. And if any question arise touching the matter, decency, or comeliness thereof, the same shall be de- cided by the discretion of the ordinary. Furthermore, such ministers as are graduates shall wear upon their surplices, at such times, such hoods, as by the orders of the universities are agree- able to their degrees, which no minister shall wear (being no graduate) under pain of suspension. Notwithstanding it shall be lawful for such ministers as are not graduates to wear upon their surplices, instead of hoods, some decent tippet of black, so it be not silk." The 74th Canon, entitled, "Decency of Apparel enjoined to Ministers," enjoins that " all deans, masters of colleges, arch- deacons, and prebendaries, (being priests or deacons,) doctors in divinity, law, and physic, bachelors in divinity, masters of arts, and bachelors of law, having any ecclesiastical living, shall usually wear gowns with standing collars, and sleeves strait at the hands, or wide sleeves, as is used in the universities, with hoods or tippets of silk or sarcenet, and square caps. And that all other ministers admitted or to be admitted to that function shall also usually wear the like apparel as is aforesaid, except 318 TITLES AND AUTHORITY OF THE [PART II. tippets only and that in public they go not in their doublet and hose, without coats or cassocks." Q. Explain what is meant by the word tippet, which occurs in the canons of 1604. A. In the fifty -eighth canon, ministers who are not graduates of the universities are ordered, when they offi- ciate, to wear " some decent tippet of black, so it be not silk :" Nihilominus et huic ministrorum classi (loco Caputio- rum) Liripipia permittimus ex nigro (modo ne serico) suis Superpellices injicienda ; and the seventy -fourth canon en- joins, that clergyman who are graduates should wear in public " hoods or tippets of silk or sarcenet, and square caps :" Caputiis, vel Liripipiis ex serico et pileis quadratis de more utantur ; and that those who are not graduates should wear the same, " except the tippets :" exceptis tan- tum Liripipiis. The Advertisements of Queen Elizabeth, a.d. 1564, order all deans, &c. to wear, in their common apparel abroad, " tippets of sarcenet, as is lawful for them by that Act of Parliament, anno 24 Henrici Octavi." The Act of 1552, referred to, was to prohibit the inferior clergy, except dignitaries, graduates, and those of the clergy who could " dispend yearly £20. over all charges," from wear- ing in their tippets any manner of black velvet, black sarcenet, or black satin or other silk, in order to encourage the home manufactures. And in 1557 it was proposed in convocation, " Nec in epitogiis quisquam presumat uti vel- veto aut sarcineto." It appears also that objections were made to Elizabeth's Injunctions, as bringing in the use of idolatrous garments ; if not, it is contended, " cur cappam et superpelliceum in sacris, ita communi vita liripipium [tippet] (quod appellant), et quadratum pileum, gerenda esse prsecipiunt." (Keble's Hooker, E.P. v. 78, 13, note.) In Bailey's Dictionary of 1737, Liripoop is explained to be an old word, derived from cleri peplum, which signi- fies " a livery hood ;" and tippet, to be a Saxon word LECT. VII.] PRAYER BOOKS AND ECCL. VESTURES. 319 which signifies a long scarf which doctors of divinity wear over their gowns ; and scarf is derived from a Saxon word signifying " clothing," or the Teutonic " scherf, a segment," or the French " escarpe," an ornament of silk, &c. for divines, &c. Hence it would appear that in Elizabeth's times, and previously to the passing of the canons of 1604, that clergymen who were graduates, &c, were enjoined to wear them hood or tippet when out of doors, and their hoods over their surplices when officiating ; but that clergymen who were not graduates were not to wear tippets when abroad, and when officiating they were strictly forbidden to assume any university hood. If, however, they should wish to throw anything over their surplices, they might wear " some decent tippet of black, so that it be not silk." But there is also mention made of tippets having been used by preachers when it is pretty certain that they were habited in gowns, and not in surplices, and many persons think that on this account the tippet was the ancient ova- rium or stole, or modern scarf, which some clergymen wear both over their gowns and surplices. Q. Give a brief description of the antiquity, and use, of the stole. A. The word is derived from the Greek aroXtj, (amictus, vestimentum, indumentum), which signified any cloak or upper garment, but in Latin it generally denoted a habit worn by females. At a subsequent period it denoted the same vestment as the orarium, which derived its name, either from its being used to wipe the face (ora), especially that of the officiating minister ; or, from its being the robe which the primitive Christians wore at public prayer, and with which the females could veil their faces as directed by St Paul (1 Cor. xi. 5). It was originally made of white linen ; but when its size was curtailed, and its use appropriated to the clergy when ministering at the altar, it was made of the same materials as the chasuble and other vestments. 320 TITLES AND AUTHORITY OF THE [PART II. In the Greek Church the stole of a priest is called e-TTirpa^Xiov, and is worn round the back of the neck with the ends falling down in front nearly to the feet, whilst the same robe, called in that case wpdpiov, is thrown over the left shoulder of a deacon, and falls down both be- fore and behind the person of the wearer, except at the time of communion, when it is folded round him. It has the word aytos inscribed lengthways on it three times, and appears from the Canons of the Council of Laodicea to have been used at a very early period. (See p. 216, cc. 22, 23.) It is not mentioned at all in the English Rubrics, but either from custom or tradition it is usually worn in England, by certain dignitaries, and by chaplains, but, in Ireland, it is generally worn in addition to the hood ; and apparently there is no reason why every clergyman should not wear it, especially when administering the sacraments. Note : — The Amice, Amyt, or Amess, sometimes called the superhamale, was a piece of fine linen, in the form of an oblong square, which covered the head and shoulders, and was secured by means of two strings at each end which were tied crosswise over the breast. The word is derived from amicire, to cover; and the robe itself was introduced in the tenth century to pro- tect the priest's neck, which was previously left bare. At the time of mass, it was rolled back over the upper part of the cha- suble. It was put on first after the cassock ; then the alb and girdle were assumed ; next came the maniple, which was origin- ally only a narrow strip of linen, used to clear the perspiration from the brow, but was afterwards a mere highly decorated or- namental piece of stuff thrown over the left arm ; next the stole was put on, and, lastly, the chasuble. AN INVENTORY OF SUCH ANCIENT CHURCH FURNITURE AS HAS NOT BEEN MENTIONED BEFORE. Note : — The following is the translation in Hart's Ecclesiastical Records, of a constitution of archbishop Win- chelsey, a. d. 1305, and will serve to throw some light upon the customs of the English Church before the Reformation. It is as follows : " That the parishioners of all the Churches in our pro- LECT. VII.] PRAYER BOOKS AND ECCL. VESTURES. 321 vince of Canterbury may for the future know certainly what repairs belong to them, we will and decree that the parishioners shall be bound to provide all things which follow, viz. : A legend, antiphonary, grail, psalter, troper, ordinal, manual, and missal. Also a chalice, a principal vestment, with a chesible, a dalmatic, a tunic, a choral cape, with all its appendages, (viz. an alb, amyt, stole, maniple, and girdle). A fronted for the high altar, with three towels, (two of which have been consecrated) ; three surplices, one rochet, a processional cross, and another for the dead ; a censer with the boat {nave) and incense, a lantern with a bell, (to be carried before the body of Christ in the visita- tion of the sick,) a decent pyx for the body of Christ, a lenten veil, standards for rogations, hand-bells for the dead, a bier, a vessel for holy water, tablets of peace for the oscillatory, a candelabrum for the paschal light, a belfry with bells and ropes, a font with a lock, the images in the (body of the) Church, the principal image in the chan- cel, the enclosure of the burial-ground, the repair of the nave of the Church, both within and without, also the repair of the altar, images, glass-windows, books, and vestments. The repair of the chancel, both within and without, as well as all things which are not expressed here, shall, ac- cording to various and approved constitutions and customs, belong to the rector or vicar of the place." Many of these articles have been described before, as may be found by the Index. The Troper, Troperiam, or Troparium, was the service in which the people answered the priest, and was sometimes called liber Sequentiarum. According to Fosbrooke, " The authentic mark of an altar was its Jioe crosses; and there was a small stone called sigillum altaris, by which the aperture for the insertion of relics was closed up hy mortar tempered in holy water." The High Altar, though generally placed at the East end of the chancel, was sometimes in the hody of the church, and com- monly had sufficient space behind to allow processions to encircle it. The Tabernacle was a sort of turret or cabinet, at the top of O 5 322 TITLES AND AUTHORITY OF THE [PART II. the altar, containing the pyx with the host. Anciently, the host (or eucharistical bread, ready consecrated and reserved,) was placed within the image of a dove, formed of silver or gold, and sus- pended under the ciborium. The tabernacle was sometimes also called the area. The Ciborium was a canopy supported by pillars, and formed a covering to the altar ; but these were very uncommon in England, altar-screens having been erected here. The Credence-table was a small altar near the great one, on which the oblations were prepared before the consecration. This was called by the Greeks Trp6de'inj Ps. cxviii. 25 ; and the Greek a-wa-ov $r), save now. The earliest trace of its use in the Christian Church occurs in Eusebius, E. H. ii. 23. The first Liturgical use of it is found in the Apostolical Constitutions, vin. 13 ; where it is connected with a doxology. It is found also in the Liturgy of Chrysostom, where, as well as in the early Western Liturgies, it is used as a doxology, or exclamation of triumph. Q. In what manner ought the Gloria Patri to be repeated ? A. The first direction is that "the Priest shall say,1' " Glory be, ike," and the people are to " Answer," " As it LECT. VIII.] MORNING AND EVENING PRAYER. 341 was, &c. Amen." And after the Venite the rubric says, " At the end of every Psalm, &c, shall be repeated, 'Glory, &C.' Answer. 'As it was, &c. Amen;'" from which some persons think that the former part, " Glory, &C.11 ought always to be repeated by the Minister, and that the Answer ought to be given by the people, so that each Psalm would be commenced by the Minister. THE NINETY-FIFTH PSALM, THE DAILY PSALMS, AND THE LESSON'S. Q. What name was given to this Psalm in the ancient offices of the English church ? A. It was called the Invitatory Psalm, and has been used in the Church from the earliest time. (See pp. 252, 253. for the mode of using it ; and p. 291, for the rubrics pre- viously to 1662.) Q. By whom was the 95th Psalm composed, and for what day ? A. By the inspired psalmist David (Heb. iii. 15). either for the feast of Tabernacles, or for the Sabbath-day. Q. Of how many verses does the 95th Psalm consist, and how may they be divided ? A. Of eleven ; which may be divided into three ex- hortations : — (l) To praise God, shewing the manner how. externally and internally, vv. 1, 2. And the reason why, vv. 3, 4, 5. (2) How and why we are to pray to God, vv. 6, 7, " 0 come, let us worship . . . sheep of his hand. " (3) To hear his word speedily and willingly, v. 8, " To-day . . . wilderness;" and to warn us, by the example of the Jews, and their punishment, not to destroy our souls by despising and distrusting God's word, as they did : " When your fathers . . . my rest," vv. 9, 10, 11. Q. What is meant by the Psalter being pointed ? A. In every verse of a Psalm or Hymn in our Prayer Books there is a point, or colon (:), intended to direct the singing ; and in reading them this point is useful for direct- ing the congregation to make the responses at the same time. 342 ON THE DIFFERENT PARTS OF THE [PART II. Note : — An account of the Psalmody of the early Church is given in pp. 138-147 : of the use of Psalms and Hymns at Morning and Evening Prayer in pp. 93, 95, 98 ; of the mode of using the 95th Psalm in pp. 252, 253, et seq. ; and of the Rubrics for repeating the daily Psalms in pp. 307, 308. See also p. 251, for an account of the translations of the Psalms. The manner of reading the Scriptures is explained in pp. 147- 153 ; of reading them before the Reformation, and by the Roman Church, in pp. 253-256 ; and of the Rubrics from 1549 to 1662 in pp. 308, 309. Q. How did the Episcopal divines answer the Pres- byterians at the Savoy Conference, when they objected to the reading of the Apocrypha in Church ? A. " If their fear be that by this mean those books may come to be of equal esteem with the canon, they may be secured against that by the title which the Church hath upon them, calling them apocryphal." Note : — (a) But as no alteration was made, we are not jus- tified in announcing Apocryphal Lessons as such. (b) Neither are we authorized to introduce the Lessons by saying, " The first, or the second Lesson appointed for this Morning's Service." (c) It appears, pp. 290, 297, that in 1662 the words, " he that readeth," were substituted for " the Minister that readeth ;" but the old Rubric, " that before every Lesson the Minister shall say, &c. : and after every Lesson, &c," was retained, and appa- rently there is no reason why it should not be acted upon in College Chapels and elsewhere. (d) It appears also, p. 292, that there was an old Rubric which ordered that, " In places where they do sing, there shall the Lessons be sung in a plain tune after the manner of distinct reading." (See p. 143, " On plain song") ; but it was omitted in 1662. The Injunctions of Queen Elizabeth, in 1559, order all readers of public prayers to " read leisurely, plainly, and dis- tinctly," with the view of abolishing the contrary practice, which was in use before the Reformation. (e) In the Rubric of 1552 (p. 288) it is ordered that when reading prayers, " the Minister so turn him, as the people may best hear;" but it will be seen that this new Rubric never appeared again, and the only Rubric bearing upon the position of the Minister is that before the Lessons, which directs him to read, " standing and turning him so as he may best be heard of all such as be present." (/) The 14th Canon of 1604, enjoins that, "The Common LEC'T. VIII.] MORNING AND EVENING PRAYER. 343 Prayer shall be said or sung distinctly and reverently upon such days as are appointed to be kept holy by the Book of Common Prayer, and their eves, and at convenient and usual times of those days, and in such place of every church as the Bishop of the Diocese, or ecclesiastical ordinary of the place, shall think meet for the largeness or straitness of the same, so as the people may be most edified. All Ministers likewise shall observe the orders, rites, and ceremonies prescribed in the Book of Common Prayer, as well in reading the Holy Scriptures, and saying of prayers, as in administration of the Sacraments, without either diminishing in regard of preaching, or in any other respect, or adding any- thing in the matter or form thereof." And the 82nd directs, " That a convenient seat be made for the Minister to read service in." (g) If a Saint's day fall on a Sunday, some persons read the first Lesson for that day, unless it be from the Apocrypha. (/<) Apocryphal Lessons are chiefly used in the week-days in Autumn, and for Saints'-days. Q. What portions of the Bible are left out of our Calendar of Lessons ? A. Of Genesis, chaps, x, xi, and xxxvi, and Of Exodus, part of ch. vi, and from ch. xxv to the end, are not read. Of Leviticus, clis. xviii, xix, xx, and xxvi, only are read. Of Numbers, clis. i — x, and some others are omitted. Of Deuteronomy, ch. xxiii only, and of Joshua, ch. xi — xxii are omitted ; as also the books of Chronicles ; and of Ezra, chs. ii, viii, and x. Of Nehemiah, chs. iii, vii, xi, xii. Of Esther the xth, and of Proverbs the xxxth, arc omitted. The Song of Solomon is omitted ; and of Ezekiel chs. ii, iii, vi, vii, xiii, xiv, xviii, xxxiii, and xxxiv, only are read ; &c. &c. In the New Testament the Apocalypse is omitted from the lessons. The rule generally appears to be to omit such as refer to genealogies, obscure prophecies, or are repetitions of things recorded in other books. 344 ON THE DIFFERENT PARTS OF THE [PART II. Q. Why is the book of Isaiah not read in its order ? A. It is reserved to be read before and in Advent, as it is so full of prophecies relating to the coming of our Saviour. OF THE HYMNS AFTER THE LESSONS. Q. What two uninspired hymns are used in the English Church, and in what part of the service do they occur ? A. (l) The " Te Deum laudamus," or the hymn beginning, " We praise thee, 0 Lord," &c. without the Doxology and Amen. (2) The " Canticle," or " Song of Praise," beginning, " Benedicite, omnia Opera Domini Domino :" " O all ye works of the Lord, bless ye the Lord," with the Gloria Patri and Amen. They occur immediately after the first Morning Lesson, and one of them is to be used daily throughout the year, according to the discretion of the minister. Q. Give a brief history of the To Deum and Bene- dicite. A. The ancient tradition was that when St Augustin was baptized by St Ambrose, before their ascent out of the water, St Ambrose said, " We praise thee, 0 God," and St Augustin answered, " We acknowledge thee to be the Lord," and so on to the end. Some ascribe it to St Ambrose alone, others to Hilary of Poictiers, or to Jerom. Usher found it ascribed to Nicetius, bishop of Triers, in an ancient Gallican Psalter, and, according to Stillingfleet and Cave, he composed it for the use of the Gallican Church, about a.d. 540. The Benedicite, or " The Song of the Three Chil- dren," in the burning fiery furnace, was probably adopted by the early Christians from the Jewish Church. It is little more than a paraphrastic amplification of the 148th Psalm, " Laudate Dominum," or, " 0 praise the Lord of heaven," &c. In the first book of Edward VI., the Te Deum was LECT. VIII.] MORNING AND EVENING PRAYER. 34) ordered to be read in English daily throughout the year, except in Lent, " during all which time in its place shall be used Benedicite in English." In the second book of Edward VI. the rubric was altered to " After the first Lesson shall follow Te Deum Laudamus, in English, daily throughout the year." (See pp. 292, 293, 297.) Q. Give an analysis, and brief exposition of the Te Deum. A. It is divided into three parts, each, in its original form, was composed of ten versicles ; but as the first and second versicles have been united into one, the first part consists of only nine. Part I. From " We praise thee, .... to v. 9 ... . noble army of martyrs : praise thee ;" is an act of praise, or an amplified doxology. After hearing, in the first Lesson, the promises, threats, or precepts, of God in the Old Tes- tament, we praise the inspirer of the volume. Part II. From " The Holy Church to v. 19 to be our judge,1' inclusive, is a confession of the leading articles of our faith. As members of the Church catholic we acknowledge the Trinity ; and celebrate the incarnation of our Lord, his crucifixion, his sitting at the right hand of God, and express our belief of his coming to judge the world. Part III. From v. 20, " We pray thee, " to the end, we utter intercessions for ourselves and the whole Church. Q. State some particulars relating to the responsories after the second Morning Lesson. A. The first is " The psalm Benedictus," or, " The Song of the prophet Zacharias." Zacharias, at the cir- cumcision of his son John the Baptist, " was filled with the Holy Ghost and prophesied," expressing himself in the words of this hymn. (Luke i. 07.) The second is the Jubilate Deo, or 100th Psalm, which is said to have been composed by David, upon occasion of a public thanksgiving, and was sun..- by the I' 5 346 ON THE DIFFERENT PARTS OF THE [PART II. Jewish Church at the oblation of the peace-offering, as the priest was entering the temple. It was read amongst the Psalms of lauds in the ancient English offices. Q. What hymns and psalms are used after the first and second Lessons respectively in the Evening Service ? A. After the first Lesson, " The Magnificat," or " The Song of the blessed Virgin Mary " (Luke i. 46) ; or else the 98th Psalm, " Cantate Domino .... 0 sing- unto the Lord a new song . . .," which was first introduced in 1552 ; and after the second Lesson, the Nunc dimittis, or the Song of Simeon (Luke ii. 29) ; or else the 67th Psalm, Deus misereatur nostri, " except it be on the twelfth day of the month," which was added in 1552. Note : — (a) As the Te Dcum is chiefly a paraphrase on the doxology, the Gloria Patri is omitted after this hymn only, and neither is the Amen to be used. (b) " The position of the Benedictus before the Jubilate in our Liturgy, and its origin and character, as strictly a Christian Hymn, may seem to claim for it an equal portion of our observ- ance with the 100th Psalm : and may even give ground for an opinion, that the hymn rather than the psalm, was intended for general use." (Bp. Mant's Hor. Lit. p. 47.) (c) There is no direction relating to the position of the people during the reading of the Lessons ; but in primitive times they stood up. (See pp. 84-89.) (d) " As touching kneeling, Sic." (See p. 287.) In Eliza- beth's Injunctions of 1559, it was ordered, "That whensoever the name of Jesus shall be in any lesson, sermon, or otherwise in the Church pronounced, due reverence be made of all persons young and old, with lowness of courtesy, and uncovering of heads of the menkind, as thereunto doth necessarily belong, and here- tofore hath been accustomed." Hooker (E. P. v. xxx. 3) says that " there is no man con- strained to use" the " harmless ceremonies" of bowing at the name of Jesus, and the like. (Robertson on the Liturgy.) In the 18th Canon of 1604, it is ordered, " When in time of Divine Service the Lord Jesus shall be mentioned, due aud lowly reverence shall be done by all persons present, as it hath been accustomed." In the Canons of 1640, agreed upon by the Synods of London and York, it is recommended to well-affected people, &c. to do "reverence and obeysance, both at their coming in, and going out of Clmrches, Chancels, or Chapels, according to the most ancient LECT. VIII.] MORNING AND EVENING PRAYER. 347 custom of the primitive Church in the purest times, and of this Church also for many years of the reign of Queen Elizaheth." (Sparrow's Coll. p. 3(53.) The Canon of 1604 was revived by the convocations, and, after undergoing some alterations, was passed and confirmed by act of parliament. (Robertson, p. 136.) THE APOSTLES' CREED. Q. Why is the Creed interposed between the Lessons and Prayers? A. (l) Because we thus confess that faith which the Lessons teach. (2) Because it is the foundation of all our petitions ; for we cannot call on him on whom we have not believed. Q. (l) Why do we repeat the Creed so often? (2) Why with an audible voice ? (3) Why must we repeat it standing ? A. (1) By repeating it often we guard and confirm our faith, and we thus renew our profession of fidelity to God; for we must not only believe on him, but openly con- fess our belief. (2) By each person's giving an audible assent to the articles of the Creed, he convinces the Church of the soundness of his faith. (3) Lastly, by standing up we signify our readiness to adhere to, and defend, this faith if called upon. Q. What position did the Apostles' Creed occupy in the ancient offices, and what have been the different rubrics relating to it since the Reformation ? A. In the old Italian and Roman offices it occupied nearly the same place as it now does in ours ; but in the old English forms it was placed after the Collects. (See pp. 292, 293, 297, 302, for the English rubrics ; and pp. 252, 256.) OF THE VERSICLES, RESPONSES, and LORD'S PRAYER AFTER THE CREED. Q. Why, after we have repeated the Creed, do we begin the prayers with the salutation, " The Lord be with 348 ON THE DIFFERENT PARTS OF THE [PART II. you?" "Whence is it derived, and to what does it cor- respond in the ancient Church ? A. " Such mutual salutations are excellent expressions of the Communion of Saints, and incentives and provocations to charity, and love of one another. Since we cannot pray without God's help, therefore the minister prays, That the Lord may be with them to assist them; and since the Minister prays for all the people, they desire that he may heartily and devoutly offer up these prayers in their behalf, saying, The Lord be with thy spirit.'"' They appear to be derived from the Greek, 'O Kvpios nerd TrdvTwv v/jlwv (2 Thess. hi. 16), and 'O KJptos 1}] benedictionis infunde." It occurs in the Sacra- mentary of Gelasius, a.d. 494. This prayer appeared in the Litany in some of the Primers of Henry VIII., and was inserted in our Litany in the first year of Elizabeth. (See p. 304.) Q. Whence is the " Prayer of St Chrysostom" taken, and what is the original ? 354 ON THE DIFFERENT PARTS OF THE [PART II. A. It is taken from the Liturgy of St Basil (see p. 103), but it is doubtful whether it was composed either by him or Chrysostom, or was even known in their time. The original Greek is as follows : — O ras Koivds tciutcis Kai o~v/x(piovov}v aiioviov ^apiXpfxevo — 10. A specification of the means by which (v. 11, 12), and the time when, we wish to be delivered, v. 13. III. The intercessions for the whole Church, v. 14 ; for this Church, and the Sovereign and the Royal family, vv. 15 — 18 ; for the clergy, v. 19 ; for the nobility and magistrates, v. 20 ; for the people, v. 22 ; for peace, v. 23 ; and for grace, for all estates of men, vv. 24 — 27 ; for comfort for the afflicted, vv. 28 — 31 ; for forgiveness of our enemies, v. 32 ; and lastly, for ourselves, that we may have plenty, v. 33, and grace, v. 34. IV. The supplications, to enforce our former peti- tions by addressing the Son of God, and the whole Trinity ; to prevent or remove evil, in the Lord's Prayer, in the prayer against persecution, and in the alternate requests ; and lastly, to sanctify evil not removed, in the last collect. (Clutterbuck, p. 30.) Q. How do the first two verses stand in Latin, and how ought they to be read ? A. (l) Pater de ccelis Deus, miserere nobis ; Fili Redemptor mundi Deus, miserere nobis. (2) A pause ought to be made after the word Father, in order to convey the true meaning: " 0 God the Father, of heaven" — i.e., LECT. VIII.] MORNING AND EVENING PRAYER. 357 "who dwellest in heaven." And the same ought to be done after Son in the second clause. Note : — (a) Q. Why do we say, " O God the Son," and not "O Son of God?" A. To shew that we own Him to be God equal with the Father, and that therefore we accord him the same worship. (b) No rule is prescribed in the invocations, whether the minister and people are to repeat them separately or jointly. (c) There is no authority for mentioning the names of the sick persons for w^hom we pray. (d) We commence with the deprecations, because, to obtain deliverance from evil, is the object of a Litany. (e) We pray to be delivered from " murder," that is, a violent death, and likewise from "sudden death," caused by burning, drowning, &c, or from natural causes ; and we pray against it, (1) because our relations are left without comfort; (2) because our worldly concerns may be unsettled ; (3) because we are deprived of the preparative ordinances for death ; (4) we have no time to fit our souls for giving our great account. (/) We Pray to be delivered by His holy incarnation, &c. ; these petitions (11, 12, 13) are called by the Latins, obsecrationes. (g) Q- Why are the versicles, " Lord, have mercy, &c." added ? A. That we may conclude, as we began, by addressing the three persons of the Holy Trinity. (h) Q. Why are the words, " Let us pray," used ? A. " That the people may not think the duty is ended, as soon as the responses cease ; but are admonished with their heart (not with their voice) to join with the priest still," and thus the words mark the transition. (») By the Injunctions of Edward VI. 1547, the Litany was to be said " immediately before high mass," the second book of (1549) and that of Elizabeth (1559) also connect them to- gether. The old rubric (from 1549 to 1662) before the Commi- nation service orders that, " After matins ended, the people being called together by the ringing of a bell, and assembled in the Church, the English Litany shall be said," which evidently pre-* supposes that an interval elapsed; but the Reformatio Legum di- rects them to be united. In 1563, " a pause of one quarter of an hour, and more by the discretion of the Curate," was ordered between Matins and the Litany. Q. (1) Why is the prayer, " O God, merciful Father, &c." in the Litany, not ended with Amen ? (2) How comes the Doxology to be inserted in a Litany ? 358 ON THE DIFFERENT PARTS OF THE [PART II. A. (l) Because the priest and people go on and ask the same things in shorter petitions, which the priest had before begged alone. (2) The psalmist often joins prayer and praise toge- ther, and we use it here, as an act of praise for God's noble acts. St Chrysostom says : " A soul full of hope prays, and immediately praises God, as if it had already obtained its desires:" or, because, the whole Litany ha vino: been addressed to the Son, the doxology shews that we now give glory also to the Father and the Holy Ghost. It is not repeated standing : either because we use it as a sup- plication, or because it was formerly repeated in the pro- cessions, and then it was no exception. Q. What prayers follow the doxology in the Litany ? A. (J) Ten versicles taken from Scripture, and re- peated alternately by the priest and people. (2) Three prayers offered by the priest alone : (l) for grace to sanctify our troubles ; consisting of a preface, petitions, and the conclusion. (2) The prayer of St Chry- sostom : which contains the grounds on which we pray, and the tilings for which we ask. (3) The Apostolic blessing ; which conveys the grace of the Son to pardon our sins — the love of the Father to supply our wants — the fellowship of the Holy Ghost to strengthen our wants. OX THE ATHAXASIAN CREED. Q. When and by whom is the Athanasian Creed sup- posed to have been composed '? A. Some think that it was written by Athanasius when at Rome, about a. d. 340 : others suppose that Yigi- lius, the African, composed it in Latin about the end of the fifth century, and that it was afterwards adopted into the Greek church. Dr Waterland thinks that it was adopted into the English office of Prime not later than a. d. 880, and Hilary, archbishop of Aries, about a.d. 430, composed it. Q, When was it recited according to the Salisbury Breviary ? LECT. VIII.] MORXIXG AXD EVENING PRAYER. 359 A. On Sundays only ; but in the Breviary of Quig- non, (see p. 250), the Apostles' Creed supplied its place in week-days, as it does in our Church -when the Athanasian Creed is not to be used. (pp. 300, 301, and 293.) Q. What is the Latin of the verse, " He that will be saved must thus think of the Trinity,'" and how might it be translated ? A. " Qui vult salvus esse : ita de Trinitate scntiat," which mean, " Let him who desires to be saved." Q. How is the objection against it, " that in it salva- tion is denied to such as do not believe all the articles it contains," answered ? A. The Creed is an express condemnation of a heresy which would have subverted the true Christian faith, and in condemning heretics it only follows the example of Scrip- ture, (1 John ii. 22, 23 ; v. 10 ; 2 Peter ii. 1). Its main object is to secure " that we hold the Catholic faith," which is, that we " worship one God in Trinity, and the Trinity in unity : neither confounding the persons nor dividing the substance :" vv. 1 — 4 ; all that follows to the twenty -sixth verse, is only to explain and prove this, and the remainder relates to our Saviour's Incarnation, which is also necessary to be " faithfully believed." Note : — (a) The rubric for using this creed is imperative. (See p. 293). (J>) It is to be said or sung by the minister and the people standing ; but it is not directed how they are to repeat it. As, however, it is divided into verses like the psalms and hymns, it is probable that the same rule is to be followed as in reciting them. ON THE METRICAL PSALMS. Q. What metrical versions of the psalms and hymns have been used in Churches, and upon what authority ? A. (l) By Sternhold and others, which, according to the title-page, was " set forth and allowed to be sung in all Churches of all the people together, both before and after Morning and Evening Prayer, as also before and after 3G0 ON THE DIFFERENT PARTS OF THE [PART II. sermons." (2) The " New Version," authorized by the crown in the reign of William III. " By the same authority also, in the reign of queen Anne, certain hymns were allowed to be appended as a supplement to the New Version of Psalms, and were permitted by the queen to be used in all churches." (Bp. Mant.) Q. Upon what supposed authority were they originally introduced ? A. In the 7th section of the act of Edward VI., 1549, authorizing the use of the Prayer Book, it was enacted " that it shall be lawful for all men, as well in Churches, Chapels, Oratories, or other places, to use openly any psalm or prayer taken out of the Bible at any due time, not letting or omitting thereby the service or any part thereof mentioned in the said book;" but Sternhold's Psalms did not appear until five years afterwards. The Injunctions of Elizabeth in 1559, direct that " it may be permitted that in the beginning or in the end of the common prayers, either at morning or evening, there may be sung an hymn, or such like song to the praise of Al- mighty God, in the best sort of melody and music that may be conveniently devised." In 1661 the reviewers of the Prayer Book declared, " that singing of hymns in metre is no part of the Li- turgy," and therefore they refused to consider them, as not in their commission. OX THE PRAYERS FOR THE EMBF.R WEEKS, AND OTHER PRAYERS. Q. What are the Ember weeks ? A. The Wednesday, Friday, and Saturday after the first Sunday in Lent ; after Whit-sunday ; after the 14 th of September ; and after the 13th of December. Q. Why are they called Ember weeks ? A. The word Ember is derived by some from rjnepas, i. e. dies; days, by way of emphasis, the grand days of fasting; others conceive that they are called the days of Ashes from an ancient custom of eating on those days nothing but cakes baked under Embers or Ashes, called pan em subdneritium, or Ember LECT. VIII.] MORNING AND EVENING PRAYER. 361 bread ; or from the religious custom of wearing hair-cloth, and using ashes in times of public penance. Sir II. Spelman says, that the true and genuine word is Imber, from the Saxon Jm- brem, i. e. a circle ; because the Ember-days move round the year, as it were, in a circle. Q. "When were the prayers for the Ember-weeks in- serted in our book of Common Prayer, and whence were they taken? A. At the last review in 1662. The second, in our book, had been previously inserted in the Litany of the Scotch Liturgy of 1637, between the Prayer for the Clergy and that of St Chrysostom. Q. Quote the English and Scotch rubrics prefixed to the prayers for the Ember-weeks, and thence shew when they were probably intended to be used. A. The Scotch rubric of 1637 is: "A Prayer to be said in the Ember-weeks, for those which are then to be admitted into holy orders : and is to be read every day of the week, beginning on the Sunday before the day of Or- dination.'1 The English rubric of 1662 is : " In the Ember- weeks to be said every day, for those that are to be admit- ted into holy orders." From which it is probable that one of the prayers is to be read " on every day " of the week, and not on the Ember-days only ; beginning with the Sunday before the first Ember-day, but not on the Ordi- nation Sunday itself. The former, which is for the ordainers and the candi- dates, is thought, by some, to be most proper to be used in the early part, and the latter, which is for the grace of the Holy Spirit, in the latter end of the week. Q. When was the " Prayer that may be said after any of the former," introduced into our Prayer Book ? Was it then composed ? A. It was introduced and placed the last of the occa- sional prayers in the Litany in 1559. In the book of James I., and in the Scotch form, it is placed in the same position, immediately before the " Thanksgivings." At present it A. R. C. C. Q 362 ON THE DIFFERENT PARTS OF THE [PART II. ought to stand between the prayers for the Ember-weeks, and that for Parliament, although in some copies it is printed, as formerly, just before the " Thanksgiving." It occurred in some of the primers, and is found in the Sacramentary of Gregory. Q. At what period were the prayers for " Parliament," " for all sorts and conditions of men," and " the General Thanksgiving," introduced ? Were they new ? A. In 1662. The former was originally introduced by Charles I., but the first and last parts only are now taken from that prayer. The second has been ascribed to Bishop Sanderson ; but there was a tradition that Bishop Gunning, Master of St John's College, Cambridge, composed a longer form, of which a large portion, before the word " finally," was struck out, and thus indirectly became its author. The General Thanksgiving is said to have been composed by Bishop Sanderson. Note : (a) " Notwithstanding a recess or adjournment of Parliament, the Session is continued : so that the Prayer should be read until the Prorogation, whereby it is terminated." (Bp. Mant). (&) " Some officiating ministers insert the names of those ' who desire the prayers of the Congregation,' and of those who ' desire to return praise,' but there is a rubric which prohibits all publications ' in the time of divine Service, except those that are prescribed by the rules of the book, or enjoined by the ordi- nary of the place,' so that, unless a direct or tacit consent of the ordinary can be alleged, it is clearly improper to do so." (c) " The ' Churching of Women' seems to me to take its place most suitably with the other ' Thanksgivings upon several occasions,' or before 'the General Thanksgiving,' but it is not to be alluded to therein." (Bp. Mant). (d) " At the end of the Litany, singing is useful, unobjec- tionable, and good, provided it be not allowed as a substitute for the Church's provision after the third Collect, and provided it be restricted to authorized compositions. It is the order of the Church, that ' nothing shall be, &c.' Therefore, the singing of a psalm should be proclaimed, not by the parish-clerk, or any other person but the clergyman. I know of no more suitable form of announcement than this : ' Let us stand up, and sing to the praise and glory of God such a psalm, such and such verses.' LECT. VIII.] MORNING AND EVENING PRAYER. 363 The use of the doxology, on all occasions, is most agreeable to the mind of the Church, who, with respect to our prose version, directs, that ' at the end of every psalm, and of every part of the 119th psalm, shall be repeated the Hymn of Glory'." (Bp. Mant's Horaj Liturgies). (e) The deprecation, " From all sedition and privy conspiracy, from the tyranny of the bishop of Rome, and all his detestable enormities ; from all false doctrine and heresy ; from hardness of heart, and contempt of thy Word and Commandment," was altered in 1559, by omitting the passage, "from the tyranny. . . enormities ;" and in 1662 it became " From all sedition, privy conspiracy, and rebellion." (/) " Bishops, Pastors, and Ministers," was changed, in 1662, to " Bishops, Priests, and Deacons." (g) The Presbyterians, in 1662, wished the words from all other deadly sin, to be altered to, from all other heinous sin ; and the words, from sudden death, to be changed to, unprepared dying suddenly. And because wicked men may travel, they wished the word, "all" to be changed to the indefinite, " those." (h) The canons of 1604, being one hundred and forty-one, were collected by Bishop Bancroft, a little before he became arch- bishop of Canterbury, out of the Articles, Injunctions, and Sy- nodical Acts, passed and published in the reigns of Edward VI. and Elizabeth, particularly those put forth in the years 1571 and 1597- They passed both houses of Convocation, and were after- wards ratified by the King's Letters Patent. The Prayer Book refers to the 30th for an explanation of the use of the sign of the Cross in Baptism, and the 36th contains the form in which clergymen signify their assent to the Prayer Book. (See p. 311.) By a decision of Lord Hardwicke they do not propria vigore bind the laity. Q 2 364 COMMUNION SERVICE OF 1549, [part II. Secture IX. ON THE COMMUNION SERVICE OF THE FIRST BOOK OF EDWARD VI., AND THE FESTIVALS OF THE CHURCH OF ENGLAND. Q. What is meant by the Second Service ? A. That part of the Communion office which is ap- pointed to be used when there is no administration of the Sacrament. Q. What are the Rubrics relating to the Second Service ? A. The book of 1549 enjoined that the Priest should read it " at the altar," but the later books pass this over in silence. Hooker (E. P. v. xxx. .2-4), Wren, and Laud, maintained that the former was the custom during Eliza- beth's reign. There is authority however for reading it from the desk. (Robertson, p. 169.) Q. What appears to have been the rule as to the use of the " Second Service" on ordinary days ? A. The present Rubric, at the end of the Communion- office, orders that a part of the office shall be used on Sundays and holy-days when there is no Communion. In the book of 1549 the Rubrics were as follow : f Upon Wednesdays and Fridays, the English Litany shall he said or sung in all places, after such form as is appointed hy the king's majesty's Injunctions : Or as is or shall be otherwise appointed by his highness. And though there be none to communicate with the Priest, yet these days (after the Litany ended) the Priest shall put upon him a plain albe or surplice, with a cope, and say all things at the Altar (appointed to be said at the celebration of the Lord's Supper,) until after the offertory. And then shall add one or two of the Collects aforewritten, as occasion shall serve, by his discretion. And then turning him to the people shall let them depart with the accustomed blessing. II And the same order shall be used all other days, whensoever the people be customably assembled to pray in the church, and none disposed to communicate with the Priest. LECT. IX.] AND FESTIVALS OF THE CHURCH. 365 Q. What title was prefixed to the Collects, Epistles, and Gospels, in the first book of Edward VI. ? What changes have been made in it ? A. " The Introits, Collects, Epistles, and Gospels, to be used at the celebration of the Lord's Supper and Holy Communion, through the year : with proper Psalms and Lessons for divers feasts and days." The words " Introits, &c," " with proper, &c." were afterwards omitted. At the last review, a. d. 1662, the present title, " The Collects, Epistles, and Gospels, to be used throughout the year," and the Rubric, " Note : — That the Collect appointed for every Sunday, or for any Holy-day that hath a Vigil or Eve, shall be said at the Evening Service next before," were adopted. Q. What part of the Communion Service was read before the Collect of the day, according to the first book of Edward VI. ? A. The Rubrics and Prayers were as follow : T The Priest standing humbly before the " middes" of the Altar, shall say the Lord's Prayer, with this Collect. Almighty God, unto whom all hearts, &c. Amen. IT Then shall he say a Psalm appointed for the introit : which Psalm ended, the Priest shall say, or else the Clerks shall sing, Lord, have mercy upon us. Christ, &c. Lord, &c. 1 Then the Priest standing at God's board shall begin, Glory be to God on high. The Clerks. And on earth peace... We praise thee, &c. f Then the Priest shall turn him to the people and say, The Lord be with you. The Answer. And with thy spirit. The Priest. Let us pray. H Then shall follow the Collect of the day, with one of these two Collects following, for the King. U The Collects ended, the Priest, or he that is appointed, shall read the Epistle, in a place assigned for the purpose, saying, 366 COMMUNION SERVICE OF 1549, [PART II. The Epistle of Saint Paul, written in the Chapter of to the U The Minister then shall read the Epistle. Immediately after the Epistle ended, the Priest, or one appointed to read the Gospel, shall say, The holy Gospel, written in the Chapter of The Clerks and people shall answer, Glory be to thee, 0 Lord. U The Priest or Deacon then shall read the Gospel : After the Gospel ended, the Priest shall begin, I believe in one God. t The Clerks shall sing the rest. U After the Creed ended, shall follow the Sermon or Homily, or some portion of one of the Homilies, as they shall be hereafter divided : wherein if the people be not exhorted to the worthy receiving of the holy Sacrament of the body and blood of our Saviour Christ, then shall the Curate give this exhortation, to those that be minded to receive the same. Q. How did the beginning of the Communion Service stand in the second book of Edward VI., a.d. 1552 ? A. 11 The Priest standing at the north side of the Table, shall say the Lord's Prayer, with this Collect following. Almighty God, unto whom all, &c, [as at present.] 11 Then shall the Priest rehearse distinctly all the Ten Command- ments : and the people kneeling, shall after every Commandment ask God's mercy for their transgression of the same, after this sort, [as at present.] U Then shall follow the Collect of the day, with one of these two Collects following for the king: the Priest standing up and saying, Let us pray. Priest. Almighty God, whose kingdom, &c. H Immediately after the Collects, the Priest shall read the Epistle, beginning thus. The Epistle, written in the Chapter of U And the Epistle ended, he shall say the Gospel, beginning thus. The Gospel, written in the Chapter of H And the Epistle and Gospel being ended, shall be said the Creed. LECT. IX.] AND FESTIVALS OF THE CHURCH. 367 t After the Creed, if there be no Sermon, shall follow one of the Homilies already set forth, or hereafter to be set forth by common authority. H After such Sermon, Homily, or Exhortation, the Curate shall de- clare unto the people whether there be any holy-days or fasting days the week following : and earnestly exhort them to remember the poor, saying one or more of these Sentences following, as he thinketh most convenient by his discretion. Q. How are the introits introduced in the first book of Edward' VI. ? A. They are printed at length immediately before the Collect for the day, and were always concluded with the doxology. Q. Whence was the word "introit'' derived? and what was it ? How was it changed in the Roman Service ? A. It was a small portion of a Psalm, or some other part of Scripture, appropriate to the Service of the day, prefixed to the Collect, before the Epistle and Gospel. This being sung by the Choir, at the time of the Priest's entrance within the rails of the Altar, was in the Roman Church called "introitus," in that of Milan, "ingressa," and in the English the " ofiicium,'1'' or introit. Q. In what Church are Collects supposed to have been first used ? A. Alexandria. Q. Give some reasons for supposing that Collects originated in Egypt at an early period, and were subse- quently adopted in other Churches. A. They do not occur in the ancient Communion offices of the Churches of Jerusalem, Antioch, Cassarea, or Constantinople ; but as they are found both in the orthodox and Monophysite offices, they must have been taken from some common original previous to the council of Chalcedon, a.d. 451. It can also be shewn from Cassian and Athana- sius that they occurred amongst the Psalms and Lessons at Alexandria in their time. Note : — (a) Some persons doubt whether the general rubric, which orders the people to repeat the Lord's Prayer with the priest, " wheresoever else it is used in divine service, over-rides 368 COMMUNION SERVICE OF 1549, [PART II. the one at the beginning of the Communion Service," the priest shall say the Lord's Prayer tcith the Collect following ; and also if the priest alone repeats it, whether the people ought to answer " Amen." Bishop Mant thinks that the people ought to repeat the whole prayer, but some reconcile the difference, by asserting that the Communion is not included under the term " Divine Service." (b) The rubric of 1549, as already quoted, ordered the Epistle and Gospel to be read " in a place assigned for the pur- pose;" but in the subsequent Prayer Books this direction was omitted. The ancient practice is described in pp. 51, 148—152. (c) In announcing " the Gospel," it ought to be borne in mind that this is only a technical phrase, and therefore we ought not to say in the — chapter of that of St Matthew, Mark, &c. but of " the Gospel of" or "according to St Matthew, Mark," &c. (d) In the first book of Edward VI., it was ordered that when the Gospel was given out, The clerks and people shall answer : " Glory be to Thee, O Lord." This part of the rubric was never again repeated ; but, in 1662, at the last review, the words the people all standing up, were inserted. The rubric in the Scotch Liturgy, was as follows, and then the peopde all stand- ing up, shall say : " Glory be to thee, O Lord." At the end of the Gospel the Presbyter shall say : " So endeth the holy Gospel." And the people shall answer : " Thanks be to thee, O Lord." There is therefore no authority, except tradition, for our using any part of the latter rubric. {e) The octave is the eighth day after any great festival. The early Church observed that, and often the intermediate days, with great devotion, probably in imitation of the Jews at the feast of Tabernacles, and other times. The octaves of Christmas, Easter, Ascension, and Whit-Sunday, are kept in our Church, by using, for seven days after each of them, an appropriate " preface," if the Lord's Supper should be administered on any of these days, except on the octave of Whitsunday, which is Trinity Sunday, when a particular " Preface" is appointed. Q. In what is the Lord's day, by the laws of the realm, principally different from the other holidays. A. By being constituted both an ecclesiastical and civil festi- val, whilst the other holidays are purely ecclesiastical, that is, days of more solemn religious observation, but not entirely days of vacation from secular affairs. (Shepherd.) For an account of the Missa Sicca, or Dry Mass, see p. 179. FESTIVALS OF THE CHURCH OF ENGLAND. Advent Sundays are the four Sundays preceding Christmas. They are so called from being designed to LECT. IX.] AND FESTIVALS OF THE CHURCH. 369 prepare us for a due commemoration of Christ's coming in the flesh. We cannot trace their institution beyond the fifth century; and the council of Lerida, a. d. 524, is the first clear proof of the existence of the festival of Advent. (See p. 260.) Nativity of our Lord, or Christmas-day, Dec. 25. It was not instituted until the fourth century. By some it was observed in April, or May, and by others on the Epiphany, which last was, for several centuries, so kept by the Churches of Alexandria and Egypt, of Jerusalem and Palestine, of Antioch, and by others of the East, until at length they all conformed to the Western custom. In the first book of Edward VI., the service was as follows : Proper Psalms and Lessons on Christmas- day. At Matins. Ps. xix. xlv. lxxxv. The First Lesson, Isa. ix. unto the end. The Second Lesson, Matt. i. unto the end. At the first Communion. Cantate Domino. Ps. xcviii. The Collect. " God, which makest us glad with the yearly remembrance of the birth of thy only Son Jesns Christ ; grant that, as we joyfully receive him for our Redeemer, so we may with sure confidence behold him, when he shall come to be our Judge, who liveth and reigneth," &c. The Epistle. Tit. ii. [v. 11—15.]. The Gospel. Luc. ii. [v. 1—14.] At the Second Communion. Domine, Dominus Noster. Ps. viii. QThe Collect, Epistle, and Gospel, were the same as at present.] Proper Psalms and Lessons at Evensong. Ps. xxxix. ex. exxxii. The First Lesson. Isa. vii. God spake once again to Achas, &c. unto the end. The Second Lesson, Tit. iii. The kindness and love of our Saviour, &c. unto Foolish questions. (See infra " Easter-day.") The Circumcision of our Lord, Jan. 1, is the eighth day inclusively from His nativity ; some place its origin in the fifth, others in the seventh, and others as late as the end of the eleventh century. The Epiphany, or the Manifestation of Christ to the Gentiles, Jan. 6. It is derived from the Greek word eTTKpdveia, and was at first a festival which served both Q 5 370 COMMUNION SERVICE OF 1549, [_PART It. for Christmas-day, when Christ was manifested in the flesh, and for this day, when he was manifested by a star to the Gentiles. It was sometimes called " the day of the Holy Lights," because Christ was baptized on that day, and from that time became a light to the Gentiles ; sometimes " the Theophany," or " Manifestation of God," from the Manifestation of the whole Trinity at our Saviour's bap- tism ; and sometimes the " Bethphany," from the Manifes- tation of our Saviour's divine nature, by His first miracle in the house of marriage in Cana, when He turned water into wine. " It is called in some places the " Feast of kings," because it was believed that the three wise men that came from the East to adore our Saviour were three kings of Arabia, which indeed is east from Jerusalem, and it is said in the 72nd Psalm, "The kings of Arabia shall bring gifts," according to which is the fol- lowing distich : " Tres reges Regi regum tria dona ferebant, Myrrhum homini, uncto aurum, thura dedere Deo." Three kings the King of kings three gifts did bring ; Myrrh, Incense, Gold ; as to God, Man, and King." These wise men, or magi, were afterwards called the kings of Cologne, because their bodies, after several translations, are reported to rest there. The first of them was named Melchior, an aged man, with a long beard, who offered gold to our Saviour, as to a king, in testi- mony of His regality ; the second Jasper, a beardless youth, who offered frankincense as unto God, in acknowledgment of His divi- nity; the third Balthasar, a black, with a large spreading beard, who offered myrrh, as to a man, that was ready or fit for his sepulchre, thereby signifying his humanity. It is also sometimes called twelfth-day, because celebrated on the twelfth-day after the nativity, not taking in Christmas-day for one. The Sundays following, to Septuagesima, may vary from six to only one, according to the length of the interval from Christ- mas to Shrove-tide. The Presentation of Christ in the Temple, commonly called the Purification of St Mary the Virgin, Feb. 2. " It was also called Candlemas, or the Feast of Lights, from a custom of consecrating candles and going with them in procession in commemoration of that Divine Light with LECT. IX.] AND FESTIVALS OF THE CHURCH. 371 which our Saviour illuminated his Church at his Presenta- tion, when old Symeon called him a Light to lighten the Gentiles it began to be celebrated the latter end of the fourth century. It is also one of the critical days, that if it be fair and shining it portends (according to some sagacious people) that the greatest part of winter is yet for to come, as in the following verses : Si Sol splendescat Maria Purificante, Major erit glacies post festum quam fuit ante." (Calendar of 1700.) Septuagesima Sunday, is the third before Lent, or tbe Sunday following the last of those after the Epiphany ; and Sexagesima, and Quinquagesima Sundays, are the second and first, &c. They were probably so called a consequentia numerandi ; the first Sunday in Lent being called Quadragesima from its being about forty days from Easter. Shrove-Tuesday, is the Tuesday after " the Sunday called Quinquagesima, or the next Sunday before Lent." Its name is derived from the Saxon word Shrive, which signifies to confess, from a custom the people had on this day to confess to a Priest, in order to a more pious ob- servance of the ensuing Lent. Lent. So called from a Saxon word which signifies spring ; or from Lenct-Monat, the month of March, wherein the major part of this fasting always happened. The Jews began their solemn humiliation forty days before the yearly expiation ; and Christ fasted forty days in the wilderness ; hence the Christians, after keeping a fast of forty hours, and then in the time of Gregory the Great, of thirty-six days; at length, about 1191, extended it to forty days, and as Sundays are not fasts, they began it on a Wednesday, called, Ash-Wednesday, (dies cinerum, caput jejunii), either because penitents appeared before the congregation, in the habit of mourners, i. c. with ashes on their heads ; or, as 372 COMMUNION SERVICE OF 1549, [part II. is more probable, because on that day it is usual for a Priest to consecrate ashes, and to sprinkle them over the heads of the whole congregation, pronouncing at the same time the following admonition: "Memento quod cinis es, et in cinerem reverteris," i. e. " llemember that dust thou art, and unto dust thou shalt return." The first Sunday in Lent is called Quadragesima, the second Reminiscere, from the beginning of Ps. xxv. 5 ; the third, Oculi, from Ps. xxv. 14 ; the fourth, Lwtare, Is. lxvi. 10, or Midlent-Sunday ; the fifth, Judica, Ps. xxxv ; the sixth, Dominica magna, or Dominica in ramis Palmarum, Palm-Sunday, from Matt. xxi. 25. Maundy-Thursday, the Thursday after Palm-Sunday. " This was the day on which our Saviour instituted the Eu- charist, and washed his disciples' feet, commanding them to do likewise, and to love one another ; hence Maunday, qu. manda- tum or mandate Thursday j with respect to which command it it was an ancient custom on this day to celebrate the sacrament of our Lord's Supper, and to admit to it such penitents as were excluded the beginning of Lent ; as also for bishops, and other great persons, in imitation of our Saviour, to wash people's feet ; before which ceremony was sung the Antipkony, Mandatum novum do vobis : ' A new commandment give I unto you, that you love one another'." John xiii. 34. Good-Friday. As early as the second century the day of our Lord's crucifixion was religiously observed, (Tertull. ad Uxor. lib. ii. ; Origen contr. Cels. lib. viii. ; August. Ep. at Januar.), and Constantine expressly com- manded it to be kept. Easter-Even. This day was always esteemed by the Church, as the first Vigil of the year both in point of dignity and antiquity, the fast being protracted until mid- might, and in the East till cock-crowing. Some are of opinion that the word Easter is derived from the Saxon word Oster, which signifies to rise; others, as Bede, that it comes from JEoster, a goddess, whom the Saxons wor- shipped in the spring-time, wherein this feast was afterwards kept; but many derive it from the word East. LECT. IX.] AND FESTIVALS OF THE CHURCH. 373 Note : — (a) There was no collect for Easter Even until 1662, but one somewhat similar had been introduced into the Scotch Liturgy in 1637- (6) The three collects for Good Friday were selected, with some variation, out of the nineteen appointed by the Salisbury Missal. (c) The proper psalms for Good Friday and Ash-Wednesday were selected only at the last review in 1662. (d) In the first book of Edward VI., the rubric for Easter- day was : " In the morning, afore Matins, the people being assembled in the church, these anthems shall be first solemnly sung or said." The present rubric was substituted in 1552, but in 1662 the first anthem, "Christ our Saviour," &c was intro- duced, as also the Doxology at the end of the First. In the book of 1549, the then first anthem was concluded with two Alleluiahs, and the next with one. After which was inserted, as follows : The Priest. Shew forth to all nations the glory of God. The Answer. And among all people his wonderful works. Let us pray. " O God, who for our redemption didst give thine only-begotten Son to the death of the cross ; and by his glorious resurrection hast delivered us from the power of our enemy : grant us to die daily from sin, that we may evermore live with him, in the joy of his resurrection ; through the same Christ our Lord. Amen." Then came the proper Psalms and Lessons. At Matins. Ps. ii. lvii. cxl. The First Lesson, Exod. xii. unto the end. The Second Lesson, Romans vi. unto the end. At the first Communion. Conserva me, Domine. Ps. xvi.; and the Collect, Epistle, and Gospel as at present. At the second Communion. Domine quid multiplicati ? Ps. iii. The Collect was that which we now use for the first Sunday after Easter ; the Epistle was 1 Cor. v. 6 — 9 ; and the Gospel was Mark xvi. to v. 9. At Ecensong. Proper Psalms and Lessons. Ps. cxiii. cxiv. cxviii. The Second Lesson, Acts ii. unto the end. (e) Double Communion. Pope Leo advised, that when the churches were too small for the congregations the communion should be administered more than once a day. Although Bucer had retracted his objection to the practice in the first book, yet the reviewers omitted one of the services, " not, I suppose, with intent to forbid a repetition of the sacraments, if the minister should see occasion to administer it twice ; but only that, as the congregation at each time is supposed to he different, therefore the same service should be used for both." (Wheatly). (/) "The ancients commonly included fifteen days in the 374 COMMUNION SERVICE OF 1549, [PART II. whole solemnity of the pasch, that is, the week before Easter Sunday, and the week following it : the one of which was called pascha, aTaupwa-ifxov, the pasch of the cross, and the other pascha dvaa-Tdo-tfxov, the pasch of the resurrection." (Bingham. Antiq. b. xx. c. 5. § 1). So that the e/3oo/ias neyd\rj, or great week of the fourth century, included both our Passion week and fiaster week. Sunday after Easter. The Octave or Sunday after Easter-day, was called, (l) Dominica in Albis, from di- vesting such as were baptized at Easter of their white garments. (2) Quasi modo geniti, from the beginning of the Antiphony, 1 Pet. ii. 2, " As new born babes, &c." dies neophytorium ; because the newly -baptized then be- came actual members of the Church : octava infantium, &c. (3) Quinquagesima (la?titise) ; because from this day to the octave of Whitsuntide was fifty days. (4) ' Ai'r'nraay^a, i. e. the Sunday after Easter; Pascha clausum ; i.e. the close of Easter. Low Sunday, either from a corruption of " close of Easter," or because this was Low Easter, the Sunday before being High Easter. The second, third, fourth, fifth and sixth, Sundays after Easter, were sometimes distinguished by titles taken from the first words of their introits, viz., Misericordia, (Ps. xxxiii. 5, " The earth is full of the goodness, &c") ; — Jubilate, (Ps. lxvi. 1) ; — Cantate, (Ps. xcvhi. 1) ; — Rogate, (Cant. ii. 14, or Isa. xlviii. 20), or Vocem jucun- ditatis ; and Exaudi, (Ps. xxvii. 7). Rogation Sunday : the fifth Sunday after Easter was so called, because upon the following Monday, Tuesday, and Wed- nesday, before Ascension-day, Rogations, or Supplications, were made in order to prepare the mind for a devout celebration of the ascension of Christ ; and also to implore a blessing on the fruits of the earth that were then tender, being in the blossom. (See the account of the Litany.) " In the old Saxon 'tis named Gangdagas, i.e. days of walking or perambulation. In the north of England Gang- week, from the ganging or going in procession ... In the inns of court 'tis known by the name of Grass-week, because the students' com- mons on some days that week consist much of salads, hard eggs, and green-sauce." (A Calendar of 16J8). " The service formerly [i. e. by Queen Elizabeth's Injunctions] LECT. IX.] AND FESTIVALS OF THE CHURCH. 375 appointed was Ps. ciii. or civ, with the Litany and Suffrages, and the homily of thanksgiving. The two psalms were to be said at convenient places in the common perambulation ... at their return to church they were to say the rest of the service." (Spar- row's Rat. 148.) "The first three parts of the homily are to be used upon Monday, Tuesday, Wednesday; and the fourth, upon the day when the parish make their procession." (Wheatly. See Robert- son on the Com. Prayer.) Ascension-day, or Holy Thursday. This day is mentioned in the Apostolical Constitutions (viii. 33) as r) dvd\r)\l/ts. It is also called ,E7rt£o/ueV»7, and rnxepa eTTiowXpixevYfi, Sici to irepas Ttjs /caret XptaTov oiKOVOfxlas, " Because on that day Christ completed the work of man's salvation." Whit-Sunday, TlevreKoaTri, Pentecost, or Quinqua- gesima Paschalis. (See pp. 113, &c). "It was styled Whit-Sunday partly because of the vast diffusions of light and knowledge which were then shed upon the Apostles in order to the enlightening of the world, but ^principally from the white garments which they that were baptized at this time put on." (Wheatly.) Hamon L'Estrange conjectures that it is derived from the French word Huict, which signifies eight, and then Whit-Sunday will be Huict- Sunday, — i. e. the eighth Sunday, namely, from Easter. (Riddell, p. 681.) Trinity-Sunday was originally the octave of Pente- cost. " Durandus sets this festival as high as Gregory IV., a.d. 834. Gervase of Canterbury (who lived about a.d. 1200) informs us that Thomas a Becket, soon after his consecration, a.d. 1162, instituted this festival in England. Qucsnel informs us of an ofheium pro festo sanctissimas Trinitatis, extant in a manuscript breviary for the use of the monks of Mount Cassin, — the age about 1086. And this is the oldest certain authority I have met with, except Berno Angiensis, who mentions it (De Rebus ad Missam Spectantibus). He flourished about a.d. 1030. So that the festival is certainly near seven hundred years old." (Water- land, quoted by Riddell, Chr. Antiq. p. 683). " The first chapter in the Bible seems to set forth three per- sons in the godhead ; for besides the Spirit of God, which moved 376 COMMUNION SERVICE OF 1549, [part II. upon the icaters, v. 2, we find the great Creator (at the 26th verse) consulting with others about the greatest work of creation, the making of man ... so that this is a very proper lesson for the day. The reason of the choice of the other first lesson (Gen. xviii.) is as obvious : it records the appearance of the great Jehovah to Abraham . . . The second lesson for the morning service... relates the baptism of the Son, the voice of the Father^ and the descent of the Holy Ghost . . ." (Wheatly). Note : — As Nelson's " Companion for the Festivals and Fasts of the Church of England," is in the hands of every student, it is deemed superfluous to encumber the present work with any further account of these days. Q. Describe briefly that portion of the Communion Service which followed the Xicene Creed in the first book of Edward VI. A. 1 After the Creed... the same. (See p. 366). [Xearly the same as in the present Exhortation at the time of the celebration of the Communion.] "~ In Cathedral Churches or other places, where there is daily Com- munion, it shall be sufficient to read this exhortation above written, once in a month. And in parish Churches, upon the week-days it may be left unsaid. * And if upon the Sunday or holy-day the people be negligent to come to the Communion : Then shall the Priest earnestly exhort his parishioners, to dispose themselves to the receiving of the holy Communion more diligently, saying these or like words unto them. [Xearly the same as the first of the two in our present Prayer Book.] * Then shall follow for the Offertory one or more of these Sentences of holy Scripture, to be sung whiles the people do offer, or else one of them to be said by the Minister, immediately afore the offering. [Then came the Sentences, with the following Rubrics and Prayers.] 1 'Where there be Clerks, they shall sing one, or many of the sentences above written, according to the length and shortness of the time that the people be offering. 1 In the mean time, whiles the Clerks do sing the Offertory, so many as are disposed, shall offer to the poor men's box, every one according to his ability and charitable mind. And at the offering days appointed, LECT. IX.] AND FESTIVALS OF THE CHURCH. 377 every man and woman shall pay to the Curate the due and accus- tomed offerings. IF Then so many as shall be partakers of the holy Communion, shall tarry still in the quire, or in some convenient place nigh the quire, the men on the one side, and the women on the other side. All other (that mind not to receive the said holy Communion) shall de- part out of the quire, except the Ministers and Clerks. H Then shall the Minister take so much Bread and Wine, as shall suf- fice for the persons appointed to receive the holy Communion, laying the bread upon the corporas, or else in the paten, or in some other comely thing prepared for that purpose : And putting the wine into the Chalice, or else in some fair or convenient cup, prepared for that use (if the chalice will not serve), putting thereto a little pure and clean water : And setting both the bread and wine upon the Altar : Then the Priest shall say, The Lord bo with you. Answer. And with thy spirit. Priest. Lift up your hearts. Answer. We lift them up unto the Lord. Priest. Let us give thanks to our Lord God. Answer. It is meet and right so to do. The Priest. It is very meet, right, and our bounden duty, that we should at all times, and in all places, give thanks to thee, 0 Lord, holy Father, almighty everlasting God. ^ Here shall follow the proper preface, according to the time (if there be any specially appointed,) or else immediately shall follow, [Then followed the proper Prefaces. Upon Christmas, Easter, and Ascension days ; upon Whit-Sunday, and the feast of the Trinity.] IF After which preface shall follow immediately, Therefore with angels... praising thee, and saying, Holy, holy, holy, Lord God ... 0 Lord, in the highest. IF This the Clerks shall also sing. IF When the Clerks have done singing, then shall the Priest, or Deacon, turn him to the people, and say/ Let us pray for the whole state of Christ's Church. 378 COMMUNION SERVICE OF 1549, [part II. 1 Then the Priest, turning him to the Altar, shall say or sing, plainly and distinctly, this prayer following : [Then our present Prayer down to " or any other ad- versity ;" after which it proceeded as follows :] And especially we commend unto thy merciful goodness this congregation which is here assembled in thy name, to celebrate the commemoration of the most glorious death of thy Son : And here we do give unto thee most high praise, and hearty thanks, for the wonderful grace and virtue, declared in all thy saints, from the beginning of the world : And chiefly in the glorious and most blessed virgin Mary, mother of thy Son Jesu Christ our Lord and God, and in the holy Patriarchs, Prophets, Apostles and Martyrs, whose examples (O Lord) and stedfastness in thy faith, and keeping thy holy commandments, grant us to follow. We commend unto thy mercy (O Lord) all other thy servants, which are departed hence from us, with the sign of faith, and now do rest in the sleep of peace : Grant unto them, we beseech thee, thy mercy, and everlasting peace, and that, at the day of the general resurrection, we and all they which be of the mystical body of thy Son, may altogether be set on his right hand, and hear that his most joyful voice : Come unto me, O ye that be blessed of my Father, and possess the kingdom, which is prepared for you from the beginning of the world : grant this, O Father, for Jesus Christ's sake, our only Mediator and Advocate. O God, heavenly Father, which of thy tender mercy didst give thine only Son Jesu Christ, to suffer death upon the cross for our redemption, who made there (by his one oblation, and once offered) a full, perfect, and sufficient sacrifice, oblation, satisfaction for the sins of the whole world, and did institute, and in his holy Gospel command us to celebrate, a perpetual memory of that his precious death, until his coming again : Hear us (O merciful Father) we beseech thee ; and with thy Holy Spirit and word vouchsafe to blgjess and sanc^tify these thy gifts, and creatures of bread and wine, that they may be unto us the body and blood of thy most dearly beloved Son Jesus Christ. Who, in Here the the same night that he was betrayed, took bread, theestbrea(f 'into aiul when he had blessed, and given thanks, he his hands. brake it, and gave it to his disciples, saying : Take, eat, this is my body which is given for you : Do this in remembrance of me. Likewise after supper he took the cup, and when he had Here the given thanks, he gave it to them, saying : Drink fhelu^fnto'ml jo all of this, for this is my blood of the new hands. Testament, which is shed for you and for many, for remission of sins : Do this, as oft as you shall drink it, in remembrance of me. LECT. IX.] AND FESTIVALS OF THE CHURCH. 379 1 These words before rehearsed are to be said, turning still to the Altar, without any elevation, or shewing the Sacrament to the people. [Then followed a Prayer similar to the first which at present follows the Lord's Prayer after the administration of the holy elements. After that came] Let us pray. As our Saviour Christ hath commanded and taught us, we are bold to say: Our Father, which... into temptation. The Answer. But deliver us from evil. Amen. t Then shall the Priest say, The peace of the Lord be alway with you. The Clerks. And with thy spirit. The Priest. Christ our paschal Lamb is offered up for us, once for all, when he bare our sins on his body upon the cross ; for he is the very Lamb of God, that taketh away the sins of the world : wherefore let us keep a joyful and holy feast with the Lord. "I Here the Priest shall turn him toward those that come to the holy Communion, and shall say, [Then the invitation. " You that "... (as at present.)] U Then shall this general Confession be made, in the name of all those that are minded to receive the holy Communion, either by one of them, or else by one of the ministers, or by the Priest himself, all kneeling humbly upon their knees. [Then the Confession, Absolution, and the comfortable words, and then as follows :] ^1 Then shall the Priest, turning him to God's board, kneel down, and say in the name of all them, that shall receive the Communion, this prayer following. We do not presume, &c. [as at present.] "I Then shall the Priest first receive the Communion in both kinds himself, and next deliver it to other Ministers, if any be there present, (that they may be ready to help the chief Minister,) and after to the people. H And when he delivereth the Sacrament of the body of Christ, he shall say to every one these words : 380 COMMUNION SERVICE OF 1549, [r-ART II. The body of our Lord Jesus Christ which was given for thee, preserve thy body and soul unto everlasting life. r And the Minister delivering the Sacrament of the hlood, and giving every one to drink once and no more, shall say, The blood of our Lord Jesus Christ which was shed for thee, preserve thy body and soul unto everlasting life. 1 If there be a Deacon or other Priest, then shall he follow with the Chalice : and as the priest ministereth the Sacrament of the body, so shall he (for more expedition) minister the Sacrament of the blood, in form before written. r In the communion time the Clerks shall sing, ii. 0 Lamb of God, that takest away the sins of the world : have mercy upon us. O Lamb of God, that takest away the sins of the world : grant us thy peace. r Beginning so soon as the Priest doth receive the holy Communion, and when the Communion is ended, then shall the Clerks sing the post- Communion. IF Sentences of holy scripture, to be said or sung every day one, after the holy Communion, called the post- Communion. After the sentences followed : r Then the Priest shall give thanks to God, in the name of all them that have communicated, turning him first to the people, and saying, The Lord be with you. The Ansiver. And with thy spirit. The Priest. Let us pray. [Almighty and everliving God, we most heartily thank thee, &c, the same as the second in the Prayer Book.] 1 Then the Priest turning him to the people, shall let them depart with this blessing : [The peace of God, &c, as at present.] 1 Then the people shall answer, Amen. 1 Where there are no Clerks, there the Priest shall say all things appointed here for them to sing. LECT. IX.] AND FESTIVALS OF THE CHURCH. 381 When the holy Communion is celebrate on the work-day, or in pri- vate houses : Then may be omitted, the Gloria in excelsis, the Creed, the Homily, and the exhortation, beginning, Dearly beloved, &c. t Collects to be said after the Offertory, when there is no Commu- nion, every such day one. [The same as at present, with one " For rain,'-' and another "For fair weather."] Note: — (a) For an account of the manner in which the holy Eucharist was administered in the Primitive Church, see pp. 158—171; and 172—188. (6) At the last review, in 1662, a Collect, Epistle, and Gospel, were appointed for the sixth Sunday after the Epiphany, on which day those for the fifth were before ordered to be re- peated. A new Collect was composed for the third Sunday in Advent, and an appropriate Epistle was allotted to the Festival of the Purification, on which that for the Sunday preceding had formerly been used. (c) Lists : (1) " Of all the Introits used at the Communion in the first English Liturgy." (2) " Of such Collects as were retained from ancient Litur- gies at the Reformation." (3) " Of Collects, taken from ancient models, but con- siderably altered by our Reformers, and the Reviewers of the Liturgy." (4) " Of such Collects as w-ere composed anew, and substi- tuted in the place of those that, containing either false or super- stitious doctrines, were on this account rejected." (These are given by Comber and Shepherd.) 382 ON THE RUBRICS, RITES, AND CEREMONIES [PART II. lecture x. OX THE RUBRICS AND RITES AND CEREMONIES RELATING TO THE HOLY COMMUNION. Q. From what continental form might the idea of introducing the Decalogue into our Liturgy have been suggested to those who reviewed, in the year 1552, the first book of Edward VI., a.d. 1549 ? A. " That the propriety of such an introduction was suggested by the work of Pollanus, appears almost certain, from the circumstance of the Decalogue being there ordered to be read at the beginning of the Sunday Service, with the following Prayer after it : ' Domine Deus, Pater mise- ricors, qui hoc Decalogo per servum tuum Mosen nos legis tua? justitiam docuisti, dignare cordibus nostris earn ita tuo Spiritu inscribere, ut, &c.' words almost precisely corresponding with our concluding response, ' Write all these thy laws in our hearts, we beseech thee'." (Laurence's Bampton Lect. p. 210.) Q. Was there any similar manner of reading the Law in the English Church before the Reformation ? A. "A portion of the Decalogue, beginning with the fifth commandment, was read in Lent, and was followed by the response, ' Miserere mei Domine, quoniam infirmus, sana me Domine,' and on the eve of Pentecost the office began with the Lord's Prayer, after which different per- sons read lessons from the Law of Moses without titles, that is, without naming the books from which they were taken. Each Lesson was followed by a response and Col- lect ; then after some intermediate rites, the Collect, Epistle, and Gospel were read." (Palmer's Orig. Lit. ch. iv. sect. 2.) In the Injunctions of Edward VI., a.d. 1547, it was ordered, "That every holy-day throughout the year, when they have no sermon, they (the Curates) shall imme- LECT. X.] RELATING TO THE HOLY COMMUNION. 383 diately after the Gospel, openly and plainly recite to their parishioners in the pulpit, the Pater-Noster, the Creed, and Ten Commandments." (Sparrow's Coll. p. 3.) Q. Quote the Rubrics of the books of 1549, and 1552, relating to the quality of the bread to be used at the Communion. What appears to have been the custom in Elizabeth's reign ? A. In the first book of Edward VI. 1549, it was ordered to be " unleavened and round, as it was afore, but without all manner of print, and something more larger and thicker than it was, so that it may be aptly divided in divers pieces, and every one shall be divided in two pieces at the least, or more, by the discretion of the Minis- ter, and so distributed." The second book, a.d. 1552 orders, "it shall suffice that the bread be such as is usual to be eaten ; but the best and purest wheat-bread that conveniently may be gotten." Elizabeth's Injunctions, 1559, ordered that the bread be " common fine bread ; of the same fineness and fashion round as the usual bread and wafer, hereto named singing- cakes, (a term used to denote wafers in general) which served for the use of the private mass." (CardwelPs Doc. Ann. i. 202.) Archbishop Parker explained this by saying that " it shall suffice, where either there wanteth such fine bread, or superstition be feared in the wafer-bread, they may have the communion in the usual bread ; which is rather a toleration in these two necessities than a plain ordering, as in the Injunctions." (Strype, Parker, p. 310.) Hooker (E. P. IV. vi. 1) states that wafer-bread was used towards the end of Elizabeth's reign, but the present custom seems to have prevailed at a very early period. (For an account of the usages of the early Church, see pp. 174, 175.) Q. What was the direction of the first book of Edward VI. with regard to the wine for the Holy Com- munion ? 384 ON THE RUBRICS, RITES, AND CEREMONIES [PART IT. A. That '•' a little pure and clean water" should be added to it, (see p. 377; and also pp. 175, 176); but as this Rubric was withdrawn, there is no authority for doing so now. Q. How would you shew that the Offertory is not superseded by the poor-laws ? A. By proving that previously to the reign of Henry VHIth there were laws relating to the poor which make no mention of their being supported from the Offertory ; that in 1535, before the monasteries were suppressed, an Act of Parliament directed the local authorities to see the poor maintained " by way of voluntary and charitable alms ;" and that similar acts were passed under Edward VI., Queen Mary, and Elizabeth. Q. Point out the variations in the Rubrics relating to the Offertory. A. (l) In 1549 (p. 364) the Rubric directed the Priest on Wednesdays and Fridays and other days, whensoever the people be customably assembled to pray in the church, and none disposed to communicate, to read on until after the Offertory ; in 1 552, 1559, and 1604, this Rubric be- came " upon the holy-days, (if there be no Communion) shall be said all that is appointed at the Communion, until the end of the Homily, concluding with the general prayer for the whole state of Christ's Church militant here in earth, and one or more of these Collects before rehearsed, as occasion may serve," which apparently omits the Offertory sentences; whereas in 1662 the words "the end of the Homily concluding with," were omitted ; but the Rubric before the Sentences was always as binding as at present, because in 1552, 1559, and 1604, the words are : " After such Sermon, Homily, or Exhortation, the Curate shall... earnestly exhort them to remember the poor, saying one or more of these Sentences following." In 1662 the Rubric relating to the distribution of the money given at the Offertory was added. LECT. X.] RELATING TO THE HOLY COMMUNION. 385 THE PRAYER FOR THE CHURCH MILITANT. Q. What changes were made in its title and sub- stance in the different Prayer Books from the first of Edward VI. to that of Charles II. ? A. In the first book of Edward VI., as appears from pp. 378, 379, it formed part of the Prayer of Consecra- tion; but since 1552 it has occupied it present position, and has had the same title, " Let us pray, &c." The old Rubric " If there be no alms given unto the poor, then shall the words [of accepting our alms] be left unsaid," was altered in 1662 to, " If there be no alms or oblations, then shall the words [of accepting our alms and oblations] be left out unsaid." The word "Pastors," between "Bishops" and " Curates," was then omitted, and the concluding portion of the present Prayer [And we also bless thy holy name for all thy servants departed of thy heavenly kingdom] inserted. In all other parts the Prayer has been the same from 1552 to the present time. Q. Wherefore were the words militant here in earth added ? A. To exclude the prayers used in the ancient Li- turgies, and in the first book of Edward (p. 378), for the deceased members of the Church. (For an account of the primitive manner of using such prayers, see pp. 163-166.) Note : — (a) The words, thanksgiving for all men, when there was no Eucharist to follow, or any giving of thanks for any men, previously to the above addition in 1662, were considered to have been left in by an oversight. The prayer for the dead was left out in 1 552, at the suggestion of Bucer, who wrote thus : " His itaque de causis optarim ego commendationem defunctorum et precem pro aeterna eorum pace prastermitti..." (b) In the ancient Church the sacramental elements were in fact twice consecrated (see pp. 172 — 175): first, when they were in the general mass oblations, and again, when separated from the symbols of the Eucharist ; but to guard against the Romish error of private masses, this prayer was separated from the proper consecration prayer. (c) In the Scotch Liturgy there was added, " And we yield unto thee most high praise and hearty thanks for the wonderful A. R.c. C. R 386 ON THE RUBRICS, RITES, AND CEREMONIES [PART II. grace and virtue declared in all thy saints, who hare been the choice vessels of thy grace, and the lights of the world in their several generations." (d) " The interval between the Prayer for the Church Mili- tant, and the Exhortation to the communicants " at the time of the celebration of the Communion, "is the best place, in my judg- ment, for the withdrawal of the non-communicants, and for the convenient placing of the communicants." (Bp. Mant's Hor. Lit. p. 60.) (e) In the first book of Edward VI., 1549, it was ordered that after the offertory-sentences had been read, the Priest should " set forth the bread and wine upon the altar." This Rubric was omitted in the second book of 1552, after which time it is sup- posed that some of the clergy placed them on the altar, and others allowed the attendants to do it : but at the last review, 1662, it was ordered that after the offerings were placed on the holy table, " the Priest shall then place upon the table so much bread and wine, as he shall think sufficient." CO " Standing, not sitting, is the proper posture for the congregation, while the offertory-sentences are being read." (Bp. Mant.) ((/) " Standing, not kneeling, is the proper position of the people when the Exhortation is being read." (Bp. Mant.) (h) " The priest kneels three times during the administra- tion : 1 , at ' the General Confession ; ' 2, at the prayer, ' We do not presume,' &c. ; 3, when he receives the Communion. At all other he is directed to stand." (Bp. Mant.) (i) " The Priest is to turn to the Lord's table at all times, unless when he speaks to the people, to whom on such occasions he is to turn himself, as the Church severally directs." (Bp. Mant.) THE EXHORTATIONS. Q. Explain the alteration which was introduced into the mode of giving notice for the Holy Communion in 1662. A. Our present Rubric, " When the Minister giveth warning for the celebration of the Holy Communion ," and the following Exhortation, were introduced in 1662. The next succeeding Exhortation, " In case he shall see the people negligent which had been added in 1552, upon Bucers recommendation, was slightly altered ; and the former second, somewhat similar to the present first Exhortation, was omitted. LECT. X.] RELATING TO THE HOLY COMMUNION. 387 The next Rubric of 1552, 1559, and 1604, " Then shall the Priest say this Exhortation," was altered in 1662 to, " At the time of the celebration of the Communion, the Communicants being conveniently placed for the receiving of the holy Sacrament, the Priest shall say this Exhorta- tion and the words, " Therefore if any of you be a blasphemer of God, an hinderer or slanderer of his word, or be in malice, or envy, or in any other grievous crime, bewail your sins, and come not to this holy table ; lest, after the taking of that holy Sacrament, the devil enter into you, as he entered into Judas, and fill you full of all iniquities, and bring you to destruction both of body and soul," which were previously in all the books, were omit- ted, probably because no person who had come purposely to receive the Communion, was likely to confess himself guilty of any of these things before the congregation, by suddenly departing from it. THE INVITATION, CONFESSION, ABSOLUTION, SENTENCES, PREFACES, AND DOXOLOGY IN THE COMMUNION SERVICE. Q. What alterations, with regard to the position of these portions of the Service, have been made since the first book of Edward VI. ? A. Their position, and that of the Lord's Prayer, &c. after the consecration of the elements, have been pointed out in pp. 376 — 381. In the second, and the subsequent books, they were placed in their present position. In the Invitation, " Ye that do truly...," the words, " with faith," were inserted in 1662, after " draw near," and the words, " before this congregation here gathered together in his holy name," which in 1552, 1559, and 1604, occurred after "Almighty God," were omitted. The Rubric of 1552, 1559, and 1604, " Then shall this general Confession be made in the name of all those that are minded to receive this holy Communion, either by one of them, or else by one of the Ministers, or by the r 2 388 OX THE RUBRICS, RITES, AND CEREMONIES [PART II. Priest himself, all kneeling humbly upon their knees ;" was altered in 1662 to its present form. The next Rubric, " Then shall the Priest pronounce this Absolution," was previously to 1662, " say thus." Almighty God, &c. The Rubric, " Priest," before the Preface, " It is very meet...," was altered in 1662 to its present form ; and in 1552, " and seven days after," and " and six days after," were annexed, as at present, to the Proper Prefaces. Note : — (a) As to the Order of the Service, the Scotch Liturgy varies from our own hook only in the position, 1, of the Prayer of Oblation ; 2, of the Lord's Prayer when it is used the second time ; 3, of the prayer of humble access, " We do not pre- sume," &c, which with the addition of the doxology to the Lord's Prayer, and the omission of what occurs between it and the prayer of humble access, are the same as in the book of 1549, and are said just before the distribution of the elements, whereas the two former were placed, in 1552, as at present, immediately after the distribution. Abp. Laud preferred the Scotch form, yet he said, " I find no fault with the Order of Prayers as they stand." (b) It is not clear whether the people are to say the Confes- sion" iclth or after the Minister ; but the retention of the capital letters before each petition, apparently place it in the same posi- tion as the Confession at Morning and Evening Prayer, when it is to be repeated after the Minister. (c) Mr Palmer, Orig. Lit. ch. 4, §§. 12, 13, admits that the Confession and Sentences, as here worded, are not clearly trace- able to the ancient formularies. There are evident traces of the compilers of the first book of Edward VI. having used the form of Abp. Herman. (See p. 326.) (r/) There is no preface for Good-Friday in any of the pre- vious Communion Services. Some also consider the eucharistic feast as inconsistent with the penitential nature of the services for that day, and doubt whether our Church ever intended that it should be celebrated on that day. From about a.d. 600, it seems to have been permitted to communicate, but it was ordered that the elements should be consecrated on the previous day. In the Roman Church the Priest communicates alone, and in one kind, the host having been consecrated on the previous day. (See pp. 180,186.) * • (e) Some interpret the present Rubric before the Consecration Prayer to mean that the Priest ought to stand before the table only whilst he is arranging the elements, and then return again to LECT. X.] RELATING TO THE HOLY COMMUNION. 889 the north end ; whereas, others say, he ought to remain there also during the whole of the prayers and act of consecration. (/) The use of the sign of the cross in consecrating the hread and wine was discontinued in 1552, at the instance of Bucer. (y) " We do not pray absolutely that the bread and wine may be made the body and blood of Christ, but that unto us in that holy mystery they may be so, that is to say, that we may so worthily receive the same, that we may be partakers of Christ's body and blood, and that therewith in spirit and in truth we may be spiritually nourished. And a like prayer of old were all the peo- ple wont to make at the Communion, praying that their offerings might be unto them the body and blood of Christ." (Cranmer's Answer to Gardiner, Book III. as quoted in Bulley's " Tabular View," &c.) (h) " The Roman Canon, contrary to all others, does not invocate the descent of the Holy Ghost : however, it prays for God's particular blessing on the elements," &c, (Dr Brett's Diss, p. 224.) (i) " In our Communion Service, the Invocation is more ob- scurely intimated under a few and those general terms : ' Grant that we receiving these thy creatures of bread and wine may be partakers of his most precious body and blood.' This was part of the ancient invocation ; and it expresses the thing formerly prayed for, without specifying the particular manner or means, viz. the immediate operation of the Holy Spirit : though that also must of course be understood and implied." (Waterland's " Re- view of the Doctrine of the Eucharist.") (j) The directions of 1549 (see p. 378) with regard to the Priest's taking the bread and cup into his hands, were omitted from the prayer of consecration in 1552 ; but at the last review the present words were inserted. (See p. 178, et seq.) Q. What changes have been made in the words used at the delivering the elements to the Communicants ? A. In 1549 the words were, " The body of our Lord Jesus Christ, which was given for thee, preserve thy body and soul unto everlasting life ;" and, " The blood of our Lord Jesus Christ, which was shed for thee, preserve thy body and soul unto everlasting life." In 1552 they were changed to, "Take, and eat this, in remembrance that Christ died for thee, and feed on him in thy heart by faith, with thanksgiving," and, " Drink this in remembrance that Christ's blood was shed for thee, and be thankful." 390 ON THE RUBRICS, RITES, AND CEREMONIES [PART II. In 1559 they became, " The body... into everlasting life; and take. ..in thine... ;" and in 1662, "into" became "unto," "and" was omitted, and "thine" became "thy." (For the primitive forms, see pp. 182, 183, 177.) Note : — (a) The present Rubrics, " If the consecrated bread and wine be all spent," &c. ; and, " When all have communi- cated," &c, were added. (b) Amen, at the end of the consecration prayer, was added in 1662, (see p. 167), and is used by the people in testimony of their faith, that the elements are become what Christ made and intended them to be. (c) The prayer of consecration consists of three parts : 1 , the introduction down to " until his coming again ; " 2, the proper prayer of consecration, "Hear us, O merciful Father,... blessed body and blood," which in the primitive Church was called the iirtn\n/<) In 1549, at the end of the Exhortation, "after the gospel is read," &c, the Minister, sponsors, and people, repeated the Lord's Prayer and Creed. («) If a child is brought at the proper time, its mother would almost be excluded from being its sponsor, a question which the canon of 1604 has been supposed to have left un- decided. Q. Whence were the prayers, " 0 Merciful God, grant that the old Adam," &c. and, "Grant that all carnal affec- tions," &c. and the subsequent prayer, derived ? A. In the first book of Edward VI. at the end of the two baptismal services occurred the following rubric : ' The water in the font shall be changed even- month once at the least ; and afore any child be baptized in the water so changed, the Priest shall say at the font these prayers following. 0 most... everlasting adoption, &c. Amen. (Keeling, p. 268.) [Then eight short prayers, four of which were omitted in 1552, and then] The Lord be with you. Answer. And with thy, &c. Almighty, everlasting God, whose most dearly, &c. But in 1662 the words, " Sanctify this water to the mysti- cal washing away of sin," were inserted, and " grant that this child now to be baptized therein," were substituted for "grant that all thy servants which shall be baptized in this water." OFFICE FOR PRIVATE BAPTISM. Q. What was the rubric of 1549 relating to minister- ing of private baptism ? When and why was it changed *? A. The Pastors and Curates were directed oft to LECT. XI.] HOLY BAPTISM AND CONFIRMATION. 401 warn the people " that without great cause and necessity, they baptize not children at home in their houses ; and when great need shall compel them so to do, that then they minister on this fashion." " First, let them that be present call upon God for his grace, and say the Lord's Prayer, if the time will suffer. And then one of them shall name the child, and dip him in the water, or pour water upon him, saying these words :" iV. I baptize thee in the name of the Father, &c. " And let them not doubt, but that the child," &c. In 1604 the words, "then they minister on this fashion," became, " then Baptism shall be administered on this fashion;" and, "First, let them... one of them...," became, "First, let the lawful Minister, and them that... the said lawful Minister shall dip it," &c. Note : — (a) The prayer, We yield thee hearty, &c. . . .thanks, most, &c., was added in 1662. (b) In 157| it had been agreed by the bishops that none but a lawful Minister should officiate. (c) The water ought to be poured into the fire, or carried to the church and poured into the font to run into the drain. (English Churchman.) (d) The form for receiving into the Church persons privately baptized, was altered in 16G2, by adding, after " before used," the words, '' In which case he shall say thus : I certify you that according to the due and prescribed order of the Church, at such a time, and at such a place, before divers witnesses I baptized this child ;" and by omitting the last interrogatory, " Whether think you the child to be lawfully and perfectly baptized ?" (e) In lu'b'2 the words, " and so forth, as in Publick Baptism," were omitted after the " Exhortation to the Godfathers and God- mothers," and at the end of the office for Publick Baptism, " Then shall he add and say, Ye are," &c, was added instead of the former Rubric, " The Minister shall command that the children be brought to the Bishop," &c. So that apparently there is no authority for adding the admonition. if) When the Minister certifies his own act, it seems that he ought also to repeat the second form, " I certify you," &c. (g) " If Infant Baptism, and the receiving of Infants bap- tized in private, are to be at the same time, the Minister may make the Questions to the Sponsors and the succeeding Prayers serve for both. And again, after the Immersion, or the pouring 402 ON THE ADMINISTRATION OF [PART II. of Water, and the receiving into the Church, the Minister may use the remainder of the service for both." (American Book of 1790.) This rule is not authorized or recognized in our Church. (k) If the Officiating Minister is satisfied as to the form and matter which a lay person has used, hut not as to the person of the administrator, and therefore doubts about receiving the child into the Church, he ought to refer the matter to the bishop. (Sharp, on the Rubric.) (t) "The Church of England has not encouraged the prac- tice of baptizing children by the hands of laymen or women, even in urgent cases. But it cannot with reason be apprehended, that infants who depart before baptism can be administered, are with- out the benefits of the sacrament ; because the Catholic Church has always held that the wish to receive Baptism is sufficient in a case of necessity ; and if the Church, who hath the power of administering this sacrament, be prevented by the visitation of God from fulfilling her intentions, her desire and wish are suffi- cient to remove apprehension. (Palmer's Orig. Lit. v. ix. See Hooker, book viii. 60 ; and also the Appendix of Canons in this work.) BAPTISM OF SUCH AS ARE OF RIPER YEARS. Q. Mention the chief parts of this service, and wherein it differs from the form for the Baptism of Infants. A. (l) " When such persons are to be baptized, timely notice shall be given to the Bishop, or whom he shall appoint for that purpose, a week before at the least, by the parents, or some other discreet persons," &c. (Rubric.) (2) " The Godfathers and Godmothers (the people being assembled upon the Sunday or Holy-day appointed) shall be ready to present them at the Font immediately after the second Lesson,1' &c. (Rubric.) (3) The Gospel is taken from St John's Gospel, ch. iii. 1, and not from St Mark's, as in the office for the Bap- tism of Infants. (4) The Priest addresses the questions to the persons to be baptized themselves, and takes " each person to be baptized by the right hand, and placing him conveniently by the Font," &c. baptizes him. LECT. XI.] HOLY BAPTISM AND CONFIRMATION. 403 (5) The Priest exhorts the new baptized person, as well as the sponsors, after the administration of the Sacrament. The sponsors are also desired to see that the person is well instructed, and to exhort him to live a godly life. (6) This Rubric is added: "It is expedient that every person, thus baptized, should be confirmed by the Bishop as soon after his baptism as conveniently may be ; that so he may be admitted to the Holy Communion." (Rubric, see also pp. 109 — 137.) Note: — (a) This Office was drawn up by Dr Griffith, bishop of St Asaph, and added to our other Offices at the last review, a.d. 1662. (English Churchman.) (b) There is a distinct Rubric after " Let us pray," ordering " ali the Congregation" to kneel ; and, before the Lord's Prayer and the following prayer, " We yield thee," &c., the Rubric directs, " Then shall he said the Lord's Prayer, all kneeling," and there can be no doubt but all ought to repeat both of these prayers. In the office for Private Baptism, before the last review, the words, " and in declaration of our faith, let us recite the Articles con- tained in our Creed," and " Here the Minister with the God- father and Godmothers, shall say : Our Father," &c, occurred after the words, " Lord himself taught us," of our present form. The same form was to be used at Public Baptism, according to the first book of Edward VI., but it was omitted in 1552, and the Lord's Prayer transferred to its present position. The prayer which follows was added in 1662. Q. State some of the differences between the views of the Churches of England and Rome on the subject of Baptism. A. (l) Prior to the Hampton-Court Conference, in 1604, the Church of England believed, with that of Rome, in a modified form, the absolute necessity of Baptism to ob- tain salvation ; but at that time the Rubric prefixed to the administration of private baptism was altered so as to exclude lay-baptism, and in the catechism it was then first positively asserted that Baptism was only generally, not absolutely, necessary to salvation. At length when the baptismal service for those of riper years was added in 1662, the congregation were thus addressed, " Ye perceive 404 ON THE ADMINISTRATION OF [part II. the great necessity of this sacrament, where it may be had," but our Church delivers no opinion as to the salva- tion of those who die unbaptized ; whereas the Church of Rome, in the catechism of the Council of Trent, part ii. § xxx. asserts that they are undoubtedly eternally damned. (2) The Church of Rome asserts, " Whosoever shall say, that it is not requisite that the ministers when cele- brating the sacraments, shall have, at least, the intention of doing that which the Church doeth, let him be accursed ;" whereas the Church of England says, " Neither is the effect of Christ's ordinance taken away by their wickedness," &c. Art. 26. (3) The Church of Rome asserts that the guilt of original sin is not only remitted by Baptism, but its very nature is eradicated ; so that although concupiscence re- mains after Baptism, its sinful character has been thereby obliterated ; whereas the Church of England, in Art. ix. on Original Sin, says, " And this infection of nature doth re- main," &c. (4) Again, as to sin after Baptism. The Church of England holds that every baptized person though he may have fallen from grace and sinned after Baptism, is restored upon his shewing repentance and faith; whereas the Church of Rome requires confession to a priest also, and anathe- matizes those who deny that such confession is essential to salvation. Q. Shew that there is no foundation for the opinion that the efficacy of Infant Baptism depends upon the re- pentance and faith of the sponsors. A. In the administration of Private Baptism, where no sponsors are required, the minister is directed, as in the public service, to give thanks unto God, and say, " We yield thee hearty thanks, most merciful Father, that it hath pleased thee to regenerate this infant with thy Holy Spirit," &c. Again, Avhen the infant is received into the Church, he certifies that the child " is now by the laver of regeneration in baptism received into the number of the LECT. XI.] HOLY BAPTISM AND CONFIRMATION. 405 children of God, and heirs of everlasting life." In the subsequent exhortation on Mark x. 13 — 16, which here follows after Baptism, he says, " Doubt ye not therefore, but earnestly believe, that he hath likewise favourably re- ceived this present infant," &c. and the following prayer runs thus, " Give thy Holy Spirit to this infant, that he, being born again," &c. (See Fallow on Baptism.) ON THE CATECHISM AND CONFIRMATION. Q. Give a brief history of catechizing in the Eng- lish Church. A. (l) The Salisbury use orders, "Si infans sit — compatribus et commatribus injungatur, ut doceant infantem Pater Noster, et Ave Maria, et Credo in Deum, vel doceri faciant, — et quod confirmetur quam citius episcopus ad- venerit circa partes per septem milliaria." (2) The first book of Edward VI. a. d. 1549, directs that " The Curate of every Parish, once in six weeks at the least, upon warning by him given, shall upon some Sunday or Holy-day, half an hour before Evensong, openly in the church instruct and examine so many children of his Parish sent unto him, as the time will serve, and as he shall think convenient, in some part of this Catechism." (3) The books of 1552, 1559 and 1G04, order that " The Curate of every Parish, or some other at his ap- pointment, shall diligently," &c. ; but in 1662 the words, "or some other at his appointment," were omitted, and the Rubric was transferred from the end of the Confirmation office to the first after the Catechism. Q. Mention some of the alterations introduced into the Order of Confirmation at the reviews in the years 1604 and 1662. A. Prior to 1604, the title was, " Confirmation, wherein is contained a Catechism for children ;" it then became, " The Order of Confirmation, or laying on of hands upon children baptized, and able to render an ac- count of their faith, according to the Catechism following 406 OX THE ADMINISTRATION OF [part n. and the exposition of the Sacraments was also added, Bp. Overall having composed it. In 1662 the former Rubric before the Catechism -was placed before it only, and the Rubric inserted before the two, in 1604, was altered to, " The order of Confirmation, or laying on of hands upon those that are baptized and come to years of discretion," and prefixed to the office of Confirmation. The present Rubric, exhortation (which corresponds in some degree with the old Rubric), and question, were added, and the previous form, " And the Bishop shall confirm them on this wise :" Our help is in the name, &c. Answer. "Which hath, &c. Minister. Blessed, &c. Answer. Henceforth, &c. became: The Bishop. Our help, &c. Bishop. Blessed, &c. After " then shall he say ;" the following additions were made: The Lord be with you. Answer. And with thy, &c. And (all kneeling down) the Bishop shall add, Ot'R Father, &c. ; and after the Collect, the new prayer, O Almighty Lord, and everliving God, vouchsafe, &c. ; both of which were then introduced for the first time. Q. What were the directions with regard to the attainments of the candidates for Confirmation in the first book of Edward VL ? Who was to accompany them ? A. (l) " 2sone shall be confirmed, but such as can say in their mother tongue the articles of the faith, the Lord's Prayer, and the ten commandments ; and can also answer to such questions of this short Catechism, as the Bishop (or such as he shall appoint) shall by his discretion appose them in : (2) then shall they be brought to the Bishop by one that shall be his Godfather or Godmother, that every child may have a witness of his Confirmation." Q. Why does our church deny Confirmation to be a Sacrament ? A. " Because it was not ordained by Christ himself ; it was not appointed as an outward sign, or means of con- LECT. XI.] HOLY BAPTISM AND CONFIRMATION. 407 veying His Grace to us, or a Pledge to assure us of its being conferred upon us by him." Q. What forms were used at Confirmation according to the first book of Edward VI. ? A. After the prayer, "Almighty and everliving God," &c. the following was the form : Answer. Amen. Minister. Sign them, 0 Lord, and mark them to be thine for ever, by the virtue of thy holy cross and passion. Confirm and strengthen them with the inward unction of thy Holy Ghost, mercifully unto everlasting life. Amen. Then the Bishop shall cross them in the forehead, and lay his hand upon their head, saying, N. I sign thee with the sign of the cross, and lay my hand upon thee : In the name of the Father, and of the Son, and of the Holy Ghost. Amen. And thus shall he do to every child one after another. And when he hath laid his hand upon every child, then shall he say, The peace of the Lord abide with you. Answer. And with thy spirit. Then shall the Bishop say. 1 Let us pray. Almighty everliving God, which makest us both, &c. Q. Is the imposition of hands used in the Church of Rome ? A. No : instead of it a blow on the face is given to each, to remind them that they must be prepared to undergo any contumely for the name of Christ. Note : — For an account of the forms used in the Primitive Church, see pp. 132 — 137- 408 MATRIMONY, VISITATION OF THE SICK, [PART II. fcfrture xil. OF MATRIMONY; OF THE VISITATION OF THE SICK; OF THE BURIAL OF THE DEAD; OF THE CHURCHING OF WOMEN; AND OF THE COMMINATION. ON THE FORM OF SOLEMNIZATION OF MATRIMONY. Q. What were the first three Rubrics in this form in 1549, and when and how were they altered ? A. (l) First, "The banns must be asked three seve- ral Sundays or holy-days, in the service time, the people being present, after the accustomed manner." The present Rubric was added in 1662, and appoints the time, " imme- diately before the Sentences for the Offertory ; the Curate saying after the accustomed manner," I publish the banns, &c. (2) The second, "And if the persons that would [should, 1604; are to, 1662]...." was the same as at present. (3) The third, " At the day appointed for solemniza- tion of Matrimony, the persons to be married shall come into the body of the Church, with their friends and neigh- bours. And there the priests shall thus say, Dearly beloved friends, we are gathered together," &c. In 1662 the words, " and there standing together, the man on the right hand, and the woman on the left," were added. Q. Was the ring the only gift according to the first book of Edward VI. ? A. The Rubric of 1549 directs the man to " give un- to the woman a ring, and other tokens of spousage, as gold or silver, laying the same upon the book," and the words, " this gold and silver I thee give," occurred between " wed," and " with my body." It was altered in 1552. Q. How was the prayer, " 0 eternal God, creator and preserver of all mankind..." worded in the first book of Edward VI. ? LECT. XII.] BURIAL OF THE DEAD, &C. 409 A. " 0 eternal God,. ..as Isaac and Rebecca (after bracelets and jewels of gold given of the one to the other for tokens of their matrimony) lived faithfully together ; so these," &c. [as in the present form.] Q. In what did three of the prayers in the first book of Edward VI. differ from the present forms ? A. (1) " God the Father bless you : gg God the Son keep you : God the Holy Ghost lighten your under- standing : The Lord mercifully," &c. [as in the present form.] (2) " 0 God of Abraham... And as thou didst send thy angel Raphael to Thobie and Sara, the daughter of Raguel, to their great comfort " (3) " Almighty God, which at the beginning did cre- ate.... sanctify and ^ bless you....'" These were all altered in 1552. Q. In what manner have the two subsequent Rubrics been changed from 1549 to the present time ? A. (l) In 1549 the first of these was : t Then shall be said after the gospel a sermon, wherein ordinarily (so oft as there is any marriage) the office of man and wife shall be declared according to holy scripture. Or if there be no sermon, the minister shall read this that followeth. In all the subsequent books this was, " Then shall be- gin the Communion." And after the Gospel &c. [as before], until in 1662 it became, "After which, if there be no ser- mon declaring the duties of man and wife, the Minister shall read as followeth." (2) The old Rubrics, " The new married persons, the same day of their marriage, must receive the holy Commu- nion," was changed in 1662 to, " It is convenient that the new-married persons should receive the holy Communion at the time of their marriage, or at the first opportunity after their marriage.,, Q. By what authority was the time of publishing the banns in the Church altered ? A. By the statute of the 26th of George II., which a. r. c. c. s 410 MATRIMONY, VISITATION OF THE SICK, [PART II. enacted that " all banns of matrimony shall be published upon three Sundays preceding the solemnization of mar- riage, immediately after the second Lesson." Note : — (a) By this Act banns may be published during the Evening service when there is no Morning service. (b) The 62nd canon orders that marriage shall be " in time of divine service," but does not specify in what part of the service it is to be celebrated. (c) The service ought to be begun in the body of the Church, and the remainder ought to be said at the holy table, in accord- ance with the rubric : " Then the minister or clerks, going to the Lord's table, shall say or sing this psalm following i. e. after they have got to it. The rubric of 1549 was, " Then shall they go into the quire, and the Ministers," &c. (d) The word " bann" comes from the barbarous Latin word bannum, bandum ; or from bannire, which signifies to put out such an edict or proclamation. It came into use about the 7th or 8th century. (Nicholls.) (e) Isaac and Rebecca are proposed as examples, because Isaac kept himself to one wife, when he might have had more. (/) The man must honour his wife by giving her suitable respect and maintenance. {g) They are advised to receive the holy communion to con- firm their vows to each other, and to bind themselves more strictly to their duties. (h) The impediments to a marriage are : ( 1 ) A preceding marriage, or a solemn precontract still existing : (2) Consan- guinity or ailinity, i. e. relationship either by blood or marriage : and (3) The want of the consent of parents or guardians in case of minority. (i) They are charged to declare an impediment, because if they conceal it, they must either five in perpetual sin, or be separated by an endless divorce. (j ) The ends of matrimony are : Procreation, a remedy against sin, and mutual help to each other. (&) The woman must be given, either (1) because in ancient times " all women which had not husbands, or fathers to govern them, had their tutors, without whose consent they could not legally act" (Hooker) : or (2) Because a woman cannot in mo- desty offer herself, but should be led by the hand of another, and given awTay by him. (I) Q. Why is the ring given ? A. " To be a visible and lasting token, and remembrance of this covenant. The matter is gold, to signify how noble and durable our affection is. The form is round, being the properest LECT. XII.] BURIAL OF THE DEAD, &C. 411 figure to unite things separated, and to imply our respect shall never have an end ; and the place is on the fourth finger of the left hand, where is a vein that comes directly from the heart, and where it may be always in view, and being a finger least used, it may be less subject to be worn out." (Clutterbuck, p. 55.) (m) Q. What are the rights accruing to the wife by this covenant of matrimony ? A. (1) " To share in all the honours belonging to the man's person, which is the meaning of these words, ' With my body I thee worship.' (2) To have an interest in his estate, signified by that phrase, ' With all my worldly goods I thee endow and it was an ancient usage to lay down a sum of money on the book, which the priest delivered to the wife, to give her livery and seisin of her husband's estate." (Clutterbuck.) (n) A man may not marry the sister of a deceased wife, or his niece, or his aunt. (o) The parties ought to deliver a notice in writing of their Christian and surnames, and of the house or houses of their re- spective abodes, and of the time they have dwelt in such houses, seven days at least before the time required for their publication. (p) The first of the Office, down to " The woman shall an- swer, I will," was anciently called the espousals, and was per- formed some time before the actual celebration of marriage. (q) The joining of the right hands together by the priest, j and his pronouncing the marriage complete, are perhaps peculiar to the English Church. The greater part of the other portions of the Office were in use in English before the Reformation. (Palmer.) ON THE ORDER OF THE VISITATION OF THE SICK. Q. In what did the commencement of this order in the first book of Edward VI. differ from the later books ? A. The present first Rubric, "When any person," &c. was, in 1662, put in the place of the old form, " The Priest entering into the sick man's house, shall say, Peace," &c. In the book of 1549 it was directed, " When he [the Priest] cometh into the sick man's presence, he shall say this Psalm, Domine exaudi. Psalm cxliii. Glory be to the, &c As it was in the.. ..Amen. With this Anthem. Remember not, Lord," &c. [as at -t present.] s2 412 MATRIMONY, VISITATION* OF THE SICK, [PART II. In 1552, the Psalm was omitted, and " kneeling down," substituted for " This Psalm." The Answer. " Spare us, good Lord," was added in 1662. Q. How did the prayer, " Hear us, Almighty and most merciful God and Saviour,1' &c., stand in the books prior to the last review ? A. In 1549 it was as follows: " Hear us, Almighty and most merciful God and Sa- viour : extend thy accustomed goodness to this thy servant, which is grieved with sickness : Visit him, 0 Lord, as thou didst visit Peter's wife's mother and the captain's servant. And as thou preservedst Thobie and Sara by thy angel from danger : So restore unto this sick person his former health, (if it be thy will,) or else give him grace so to take thy correction, that after this painful life ended, he may dwell with thee in life everlasting. Amen." But in 1552 the words, " And as thou preservedst Thobie and Sara by thy angel from danger : So restore unto this sick person," became merely, " So visit and re- store unto this sick person," &c, and in 1662 the present form was substituted. Q. What was the Rubric relating to the anointing of the sick person in the first book of Edward VI. a.d. 1549 ? Quote the beginning of the Prayer. A. ""If the sick person desire to be anointed, then shall the Priest anoint him upon the forehead or breast only, making the sign of the cross, saying thus, As with this visible oil thy body outwardly is anointed : so our heavenly Father, Almighty God, grant of his infinite goodness, that thy soul inwardly may be anointed with the Holy Ghost, who is the Spirit of all strength, comfort, re- lief, and gladness :" Then followed the Psalm, Usque quo, Domine ? Psalm xiii. These were omitted at the review in 1552. Q. What additions were made to this form at the last review after the Savoy Conference in 1662? LECT. XII.] BURIAL OF THE DEAD, &C. 413 A. All that follows the prayer, "The Almighty Lord, who is a most strong tower," &c, was then added : viz. And after that shall say, " Unto God's gracious," &c. A Prayer for a sick child. " O Almighty God,1' &c. A Prayer for a sick person, when there appeareth small hope of recovery. " 0 Father of mercies," &c. A commendatory Prayer for a sick person at the point of departure. " 0 Almighty God, with," &c. A Prayer for persons troubled in mind or in con- science. " O Blessed Lord," &c. Q. Why is the visitation of the sick to be performed by the Clergy ? A. St James (v. 14, I 5) says, " If any be sick among you, let him call for the elders of the Church, and let them pray over him, anointing him with oil," &c. Q. On what authority does the Minister salute the sick house on entering it ? What is the meaning of the phrase ? A. Because our Saviour commanded his Ministers when they went to cure both souls and bodies, " Into what- soever house ye enter, first say, Peace be to this house." (Luke x. 5.) It is a pious wish for the health and prosperity of its inhabitants, and ought to be pronounced aloud, and on no account omitted. Q. (1) Why is the Exhortation used? (a) What duties do we exhort the sick person to perform ? (3) Of what parts does the Exhortation consist ? A. (l) God has commanded us not only to pray for, but to support the weak, by comfort, counsel, and exhortation. (2) We exhort him to repentance, charity, and confession. (3) " Of instruction concerning the author of affliction ; the end why they are sent, the manner how we must bear them, the benefit of so doing, with exhorta- tions to several graces and duties." (Clutterbuck, p. 58, a.d. 1698.) Q. (l) In examining a sick person, what two ques- 414 MATRIMONY, VISITATION OF THE SICK, [PART II. tions are to be asked ? (2) Does our Church enjoin him to confess his sins ? A. (l) First, whether he repents him truly of his sins ; and secondly, whether he is in charity with all the world. (2) Our Church leaves it to his own discretion, but moves him to do so, if he feels any uneasiness in his conscience. Q. Why does the Minister rehearse the Articles of Faith, and what does the sick person answer ? A. Because the sick man vowed in his baptism, that he believed " all the Articles of the Christian Faith," and he thus shews that he dies a true Christian, and a member of the Catholic Church. He also arms himself against the fear of death, and the danger of despair by answering, "All this I stedfastly believe." Q. (1) When is Absolution to be pronounced? (2) Upon what authority is it used in this office ? A. (l) Only in case the sick person " humbly and heartily desire it." (2) Because St James expressly re- quires it to be given to a sick penitent, after he has been prayed for, and also, because Christ left to the Church the power of using it. Q. Of what nature is the Absolution in this office ? A. Wheatly thinks that the Priest only remits the censures of the Church, and continues the sick person in the privileges of Church communion, in case he may have forfeited it, by the sins which he has confessed. This view is strengthened by bearing in mind, that in the following Collect, the penitent " earnestly desireth pardon and forgiveness," and that the Priest prays God to " pre- serve and continue this sick member in the unity of the Church;" the former of which would be unnecessary if he were already pardoned ; and the latter appears to indicate that the Absolution was pronounced with the view of restoring him to the peace of the Church. In the primitive Church the Bishop, or Priest, laid his hands on the head of the sick person whilst he pronounced the LECT. XII.] BURIAL OF THE DEAD, &C. 415 Absolution ; and from many examples it appears that he ought to do so at the present time. Note : — On this subject see the whole of Lecture VIII. in Part i. pp. 53 — 65. THE COMMUNION OF THE SICK. Q. Quote some of the most important parts of the Rubrics relating to this service which occurred in the first book of Edward VI. A. By the first rubric " the sick person was to give knowledge over night, or else early in the morning, to the curate, signifying also how many be appointed to com- municate with him." The other rubrics before the celebration were as follows : H And if the same day there be a celebration of the holy Communion in the church, then shall the Priest reserve (at the open Com- munion) so much of the sacrament of the body and blood, as shall serve the sick person, and so many as shall communicate with him (if there be any). H And so soon as he conveniently may, after the open Communion ended in the church, shall go and minister the same, first to those that are appointed to communicate with the sick (if there be any), and last of all to the sick person himself. But before the curate distribute the holy Communion, the appointed general confession must be made in the name of the communicants, the curate adding the absolution, with the comfortable sentences of scripture following in the open Communion: and after the Communion ended, the Collect. The following are portions of the subsequent Rubrics : f At the time of the distribution of the holy sacrament, the priest shall first receive the Communion himself, and after minister to them that be appointed to communicate with the sick (if there be any), and then to the sick person. ... t And if there be more sick persons to be visited the same day that the curate doth celebrate in any sick man's house : then shall the curate (there) reserve so much of the sacrament of the body and blood, as shall serve the other sick persons, and such as be 416 MATRIMONY, VISITATION OF THE SICK, [PART II. appointed to communicate with them, (if there be any); and shall immediately carry it, and minister it unto them. By the next Rubric the curate was to instruct the sick person, that if he did not partake of the sacrament (from any accidental impediment), yet the desire would be for his soul's health. At the review, a.d. 1552, the present Rubrics, with only a few variations, were adopted. Note : — (a) The sick person was to receive last, in order that all fear of contagion might be avoided, and for the same reason it is proper, if necessary, to consume the remainder of the elements by fire. (b) The Prayers are all prescribed, but the Exhortation is left to the discretion of the Priest. (c) The form of absolution is very ancient ; consisting now, as it did of old, of two parts : the one deprecative, the second indicative : the one entreating for pardon ; the other dispensing it. (Comber.) In addition to the name of our Lord Jesus Christ, the form before the Reformation ran in the name of St Peter and St Paul. (v LfXOiV. VOLUNTARY THEOLOGICAL EXAMINATION. 435 To whom does the construction of the passage require you to apply the terra nadi)paTa airov ? Do you remember any similar expression in the Acts of the Apostles ? How does Bishop Pearson teach us to understand these, and the like expressions, when expound- ing the word ' suffered' in the Fourth Article of the Creed ? 5. Translate the following passage : Aia tfjXov Kai a ITavAor vTropovrjS fHpafitiov VTrto~)((v, inraKis Secr/xn (popecras, (f>vya8ev8e\s, \idaade\s, Kr/pv£ yevopevos ev re rrj avarokfi kol ev rfj bvo-ei, to yevvalov ttjs maTecos avTov (cXfoy eXaftev, BiKaiocrvirqv SiSa^af oAor> tov Koapov, Kai ori to Teppa Trjs tvaeas e'\6a>v, Ka\ pap- Tvprjcras ern t5>v rjyovpeva>v, ovt paXkov vnoKelpeda Kivdvveo. Briefly apply the argument. Can you give any instances in the language of the New Testament, where the distinction here made between the clergy and laity, seems implied ? 8. Translate the following passage : Kai oi a7rdo"ToXoi ijpcov eyvwaav dia tov Kvpiov, k.t.X. to eK Tijs dpepnTos a&Tols TfTiprjpevqs XeiTovpylas. In illustration of the principle of succession here asserted, can you T 2 436 CAMBRIDGE UNIVERSITY give the catalogue of the first twelve Bishops of Rome, as Irenaeus reports them down to his own time ? Could Irenaeus have produced similar catalogues of all other Churches ? What leads him to produce one at all ? and what guides him in his selection of that of Rome ? 9. What are the circumstances which render the authenticity of the Second Epistle of Clemens (so called) suspected? 10. Translate the following passage into English or Latin ; and point out how it bears upon a doctrine of the Church of Rome : 'Sis ovv et)v alcavwv. ECCLESIASTICAL HISTORY. J . What is the import of the English word Church ? What, of the word Ecclesia ? In what several senses is this latter word used in the New Testament ? At what time did the Church of Christ, properly so called, begin ? Support your view by texts. How is the original Church, (since gradually expanded,) described in a few words in the Acts ? Distinguish the several features of the Church according to this description of it. 2. Why did our Lord (according to the Fathers,) when he gave the same power of originating the Church to all the Apostles, still gave that power to Peter ? How may the Church, in fact, be said to have been built upon Peter ? On what occasion was the first attempt made by a Bishop of Rome to usurp authority over other Churches? By whom was he resisted, and on what grounds? In what other early controversy was the judgment of the Bishop of Rome disputed ; and by what distinguished Bishop ? 3. Over what parts of the world did the preaching of St Thomas, St Andrew, St John, St Peter, St Paul, respectively extend ? 4. In what character is Simon Magus represented by the Early Fathers ? What do they say of a statue erected to him at Rome ; and what is probably their mistake? Who were the chief leaders of heresy who immediately succeeded him ? What was the great difficulty which it was the common object of the various Gnostic heretics to explain? How in general did they attempt it? What is the line of argument which the Fathers pursue with them ? 5. To what town did the Christians of Jerusalem retire when the city was besieged by Titus ? Who was the first Bishop of Jeru- salem after the capture of it ? How long did the Bishops of Jeru- salem continue to be Jews by birth? Who was the first Gentile Bishop ? What new name was eventually given to the city ; and VOLUNTARY THEOLOGICAL EXAMINATION. 437 under what Emperor? What questions which agitated the early Church were set at rest by the Church becoming Gentile ? 6. What are said to have been the sentiments of the Emperor Tiberius with respect to Christ ? Which was the first Emperor who persecuted the Christians ? What conspicuous persons did he put to death ? Which was the next ; and how did he treat one of the Apostles? What were Trajan's directions with respect to the treat- ment of the Christians? What were Adrian's? What Christian docu- ments inform us of the condition of the Christians under Antoninus ? What, under Aurelius ? and what, under Severus ? Name the several authors of these documents ; the titles of the writings ; and the plan on which they ai-e composed. 7. What were the first Four General Councils; where, when, and for what objects, were they held? 8. AVhat were the chief works relating to the Reformation pub- lished by authority under King Henry ? what under King Edward ? and what under Queen Elizabeth ? Trace briefly the course of the Reformation, as reflected in that series of publication^. [Professor Ollivant.] QUESTIONS ON THE ARTICLES. 1. By whom were the Articles originally composed, and of what number did they in the first instance consist ? In what particulars did those which Archbishop Parker prepared for the Convocation of 1562, differ from the prievous collection? When was " The Declaration" prefixed to the Articles, and in what sense does it direct us to interpret them? What are the principal documents from which we may expect to derive illustrations of the Articles ? What MSS. are still in existence, which throw light upon their history ? 2. Establish the doctrine of the Unity of God, and shew that "God is not only one, but hath an Unity peculiar to himself." {Pearson on the Creed). What do you mean by the figure of speech audpcononadeia as applied to the descriptions of Deity in Holy Scripture ? Give in- stances of it. How does the doctrine of this Article differ from that of Sabellius ? Bishop Jeremy Taylor observes of the Council of Nice, " Whatever it was which was there determined, I am sure it was not determined by tradition, but by Scripture." Oxford Edit. Vol. x. p. 428. On what grounds does he make this assertion ? 3. Prove from the Law, the Prophets, and the Gospels, that 438 CAMBRIDGE UNIVERSITY Christ " truly suffered, was crucified, dead and buried." Why does the Article say " truly suffered ?" Explain the meaning of the word Christ. Shew that the phrase 'O Yior tov 6eov, as used in the Greek Testament, has relation to the Person, and not merely to the office of Christ, and that the Scriptui'es ascribe to our Saviour the following distinguishing perfections and qualities of Divinity. I. Eternal ex- istence. II. The power of Creating. III. The power of preserving things created. IV. Omnipresence. V. Omniscience. VI. A right to be worshipped. What are the four points respecting the Son of God which Bishop Bull undertakes to establish in his Defensio Fidei Nicence? 4. Prove the Personality and Divinity of the Holy Ghost. What additions were made at the Council of Constantinople to the Nicene Creed, and why ? 5. Shew that " Holy Scripture containeth all things necessary to salvation, so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man, that it should be believed as an article of the faith, or be thought requisite or necessary to sal- vation." Art. vi. What other notices of Holy Scripture are there in the Articles ? What is the signification of the word Tradition as used in the New Testament, and what the three senses ascribed to it by Roman Catholic divines ? In which of those senses does it occur in the Articles ? What is meant by a Canonical Book ? What principles are ne- cessary to establish the Canonicity of a book of the Old and New Testament respectively ? 6. Shew that "no Christian man whatsoever is free from the obedience of the Commandments which are called Moral." Art. vn. 7. Why do we call the three Creeds by the several names of the Nicene, Athanasius's, and the Apostles' Creed ? What other ancient Confessions have come down to us ? Shew that, according to Irenaeus, the doctrine of the Divinity of Christ was an Article of Faith in the Universal Church in his day. 8. Exhibit the moderation of the Church of England by con- trasting her statement of the doctrine of Original sin with that of the Augsburg Confession ; her views of Infant Baptism with those of the Church of Rome ; and the xvnth Article with the Lambeth Articles. What is your interpretation of the word " generally" in the statement of the xvnth Article ; " Furthermore, we must receive God's promises in such wise, as they be generally set forth to us in Holy Scripture ?" 9. " Per fidem, non propter opera et merita nostra, justi coram Deo reputamur." Art. xi. What is the precise force of the preposi- tions ' per' and ' propter' as they are here used ? Illustrate this clause VOLUNTARY THEOLOGICAL EXAMINATION. 439 by the use of the verb in the Old Testament, and of \oyi£opai i - T and e'XXo-yf'co in the Epistles of St Paul. What is the definition of ttIcttis in the Epistle to the Hebrews, and how is the operation of the principle there exhibited ? ElSores on ov diKaiovrai avdpcoTros e£ epyoov Popov iav pi] Sia nlo-Teais 'irjaov Xpiarov, Gal. ii. 16. What is the force of the particles iav pfj in this passage, and how does it bear upon the doctrine of the xith Article ? 10. The ground on which the good works of Christians are pleasing to God, is said in the xnth Article to be a regard to the merit of Christ. " They are pleasing and acceptable to God in Christ." Prove tins point from Scripture. 11. Shew that Christ was "clearly void" of sin, and that no man is void of sin. 12. Compare the doctrine of the xvith Article with the Collect for Ash- Wednesday, and with the prayer after the Absolution in the Office for the Visitation of the Sick. Establish it by Holy Scripture. Who was Novatian, and of what erroneous tenet was he the author ? What texts were urged in support of that tenet at the time of the Reformation, and how are those texts explained in the Homily on Repentance ? At the Hampton Court Conference what was it pro- posed to add to those words of this Article, " we may depart from grace given ?" 13. Respecting which part of the xxth Article has a question been raised whether it was part of the original Articles ? In what MSS. and early editions is it found or omitted ? What do you con- ceive to have been the real state of the case in regard to it ? What does the Church of England understand by the word Sacra- ment? In what other sense is it used by ancient writers? The Vul- gate translation of Ephes. vL 32, where St Paul is speaking of Marriage, is " Sacramentum hoc magnum est. Ego autem dico in Christo et in Ecclesia." Retranslate this into Greek. Why are Absolution and Ordering of Ministers not " such Sacraments as Baptism and the Com- munion are ?" (Horn, xxi.) 14. " In a Catechism by me translated and set forth I used this manner of speech, that with our bodily mouths we receive the body and blood of Christ." Cranmer, Todd's Life, Vol. n. p. 53. In what sense did the Archbishop use this language ? By whom is the doctrine of Transubstantiation said to have been introduced into the Romish Church? Who were Ratramn, John Scotus, Berengarius, and Lanfranc, and what parts did they respec- tively take in the controversy upon this subject? On what grounds 440 CAMBRIDGE UNIVERSITY is this doctrine condemned in the xxvmth Article ? Shew the validity of the objections there taken against it ? 15. "The offering of Christ once made is that perfect redemption, propitiation, and satisfaction for the sins of the whole world, both original and actual, and there is none other satisfaction for sin, but that alone." Art. xxxi. Explain the terms of this assertion, and establish by Scripture proof the several parts of it. Against what errors is it mainly directed ? 16. When were the first and second books of Homilies respec- tively published ? What were the peculiar circumstances of the Church, which made such a publication then necessary? 17. " After this Dr Martin demanded of him, Who was supreme Head of the Church of England ? Marry, quoth my lord of Canter- bury, Christ is Head of this member, as he is of the whole body of the Universal Church." Examination before Brokes. What is the doctrine of the xxxvuth Article respecting the Queen's Majesty ? Shew that it is not inconsistent with the above reply. 1844. [Professor Blunt.] THE LITURGY OF THE CHURCH OF ENGLAND. 1. One of the questions put at the Ordination of Priests is, " Will you be diligent in prayer, and in reading of the Holy Scrip- tures, and in such studies as help to the knowledge of the same?" Do you remember a passage in one of the Canons of 1571 entitled Concionatores, which seems to throw light on the meaning of the last clause ? 2. Give instances of ceremonies and ceremonial actions, used and done of holy men in the Old Testament, for which there was no ex- press command of God nevertheless. 3. In fixing the order of the daily Lessons, what Books of Scrip- ture does the Church omit, and why ? Which of the Prophets is read out of its place, and why ? How often are the books of the Old Testament, and how often those of the New Testament, read through in the year, with the exceptions before referred to ? Upon what supposition however ? 4. Where do you find the form of Prayer to be used by Preachers before the Sermon ? What do you consider to be the nature of this "bidding-prayer?" Is it a prayer in itself, or an exhortation to VOLUNTARY THEOLOGICAL EXAMINATION. 441 prayer ? Give your reasons for the view you take of it. Must the Lord's Prayer necessarily follow it ? 5. On what principle does the Church begin Lent on a Wednes- day ? What is the meaning of Quadragesima Sunday, Quinquagesima, Sexagesima, Septuagesima ? 6. " The Lord be with you." Ans. " And with thy Spirit." What was this salutation and response called in the Primitive Church ? What meaning do you attach to the response ? " Let us pray." What object has the Church in this appeal? Who uttered it in the old Liturgies ? There was a more intense form of it in those Liturgies ; what was it ? 7. " God of God, Light of Light, very God of very God." How does this stand in the original Greek ? " O God the Father, of heaven." &c. " O God the Son, Redeemer of the world," &c. How do these two clauses respectively stand in the Latin ? How would you regulate the emphasis and pauses in the three cases, so as to give effect to the original phraseology, and be true to the meaning ? " Begotten, not made, being of one substance with the Father, by whom all things were made." &c. To what antecedent does " by whom " refer ? Where then would you pause in reading the passage ? 8. Translate into Latin the Collect for the Third Sunday in Advent, "O Lord Jesu Christ, who at thy first coming didst send thy messenger to prepare thy way before thee." &c. ECCLESIASTICAL HISTORY. 1. What events mentioned in the Acts of the Apostles must have indirectly contributed to the first dispersion of the Gospel ? How far in the direction of Rome had St Paul's personal preaching extended when he wrote his Epistle to the Romans ? What, according to Clemens Romanus, were the ultimate limits of St Paul's travels? Give the words of Clemens. What was probably the last Epistle St Paul wrote ? Give the internal evidence of this. What do you suppose to be the year of his death? What became of Timothy, of Titus, of Simeon, of Crescens, of Linus, of Clemens, of Dionysius the Areopagitc ? By what name is Silas, the companion of St Paul, called in the Epistles ? Prove the identity. 2. Why should Barnabas be so earnest with St Paul to take with him John Mark ? What proofs are there that St Paul and John Mark were again good friends after this contention ? Why (may it T 5 442 CAMBRIDGE UNIVERSITY be supposed) did Barnabas sail with Mark at once to Cyprus ? What is the object of the Epistle which goes by the name of Barnabas? Illustrate your view of it by an example or two from the Epistle itself. Was it written before or after the taking of Jerusalem ? 3. Where did Irenseus probably pass his youth ? With which of the Apostles does he connect his teaching ; and through whom ? Give the substance of the passage which informs you of the fact. What station in the church of Lyons did he occupy ? Can you trace any connexion between the church of that country, and of his former one ? Which side did he take in the controversy concerning Easter ? W as it the side he might have been expected to take ? If not, how do you account for his taking the side he did ? What was the custom of the British church with respect to the keeping of Easter ? What do you infer from it as to the origin of that church ? 4. What was the date of Augustine's arrival in Britain ? What number of bishops did he find there ? What were the terms of union which he proposed to them ? Who was the sole Metropolitan whom the British bishops acknowledged ? Can you give any instances of Metropolitans of a still earlier date ? What were the sees founded in England in the life-time of Augustine ? What was the effect of the religious teaching of Augustine and his followers on the Island, as compared with that of the British church ? 5. What remarkable heresy originated with a member of the British church ? What council condemned it ? and what was its date ? 6. When did Wickliffe live ? In what particulars did his views differ from those of the Reformers properly so called ? What were the circumstances of the times that served to protect Wickliffe ? By what act, when and where decreed, did the church of Rome eventually discover its disposition towards him ? 7. What was the date of the council of Trent ? What its dura- tion? What were the chief articles (in brief) of the Creed then agreed upon, which may be accounted novelties? By the name of what Pope is it known ? [Professor Ollivant.J , QUESTIONS ON THE ARTICLES. 1 . What were the subjects of Articles 39, 40, 41, 42 in Cranmer's original Collection ? Give an account of the book entitled Reformatio Legum Ecclesiasticarum. Can it be used as an authorized document for the purpose of illustrating the Articles? With which of the VOLUNTARY THEOLOGICAL EXAMINATION. 443 Confessions of the other Reformed Churches do ur Articles most nearly correspond ? In what general divisions may they conveniently be arranged ? 2. What do you understand by the following expressions, " with- out passions," Art. I. : "to reconcile his Father to us," Art. II. : "the grace of God by Christ preventing us," Art. X. : " grace of congruity," Art. XIII. : "supererogation," Art. XIV.? 3. Art. I. What do you mean by the argument " a priori," and " a posteriori," for the being of a God ? How does Paley, in his Natural Theology, illustrate the " goodness " of the Deity ? 'AvayKrj, Bia ti)v tov GeoG aya6oTT]Ta optos tov Koap-ov, del' Te tov Qeoi> ayaObv eivai, Kal tov Koa^ov inrdpxuv. Sallust. de Diis et Mundo. How does Bishop Pearson reply to the latter inference from the Divine goodness ? 4. Art. II. What attributes of Deity are assigned by St John to the Logos ? From what sources has this expression been supposed to be derived ? Dr Priestley says that " the Christians, for whom St John wrote his gospel, never imagined that Christ was meant by the Logos." What argument is supplied by the Epistles of Ignatius against this bold assertion ? How do the Socinians evade the argument for the Divinity of Christ, which is drawn from the statement of holy Scripture, that he was the Creator of the world ? Shew the futility of their interpretation of the passages in which that statement is made. 5. Art. VI. " Convenit inter nos et omnes omnino hsereticos ver- bum Dei esse regulam fidei." Bellarmine. If the Romanists make this admission, wherein consists the difference between their rule and our own ? " Esse aliquas veras traditiones demonstratur ex scripturis." Id. Examine the passages from which he deduces the doctrine of his Church, and shew that it is not borne out by them. " Multi libri vere sacri et canonici perierunt. Igitur non habemus sufncientem doctrinam, si tota sit in scripturis." Id. Reply to this objection. " It is not to be imagined," says Bishop Hall, " that the same Word of God, which speaks for all other truths, should not speak for itself. How fully doth it display its own sufficiency and perfec- tion." Confirm this remark. 6. What testimony is borne by Josephus and Melito respecting the Canon of the Hebrew Scriptures ? Shew that Jerome and some of the most eminent Roman Catholic divines, up to the time of the Council of Trent, agreed with our Church, and not with the decree of that Council, upon this subject. " How prove you that those Apocryphal books are no part of the Canonical Scriptures?" Usher, Body of Divinity. 444 CAMBRIDGE UNIVERSITY 7. Art. VII. Why was it deemed necessary to affirm, that the Old Testament is not contrary to the New ? Prove that everlasting life was hoped for by good men under the old dispensation. 8. Art. VIII. What tradition does the Roman Catholic Church adopt respecting the composition of the Apostles' Creed ? On what ground does our Church maintain that the three Creeds ought to be received ? Why is it not sufficient that Articles of Faith should be expressed exclusively in the words of Scripture ? 9. Art. XII. " It is a common phrase of the Scripture, that God will judge and reward or repay according to every man's works. Doth not this include merit and demerit of works?" Gregory Martin. How do you reply to this question ? 10. Art. XVIII. Prove that eternal salvation is to be obtained only by the name of Christ. Is the doctrine of this Article contra- dictory to St Peter's words to Cornelius ? Acts x. 34, 35. 11. Art. XXVI. XXVIII. Shew that the unworthiness of the ministers hinders not the effect of the Sacraments. What is the doctrine of our Church respecting the presence of our Lord in the Eucharist ? How does Transubstantiation overthrow the nature of a Sacrament? What is required of them who come to the Lord's Supper ? 12. Art. XXXI. Prove from Scripture that Christ offered up himself once for all. Shew that the New Testament speaks of the death of Christ in the same sacrificial terms, as had been applied to the sin-offerings of the old dispensation. How do the LXX. render the word DttfN in Isaiah liii. 10. l'ttf23 UWH WWft DN . Quote ITT j:-itt • t the passages in which the words they employ for this purpose are applied to our Saviour. [Professor Blunt.] IGNATIUS. 1. Under what circumstances did Ignatius write his Epistles? Who collected and published them ? What was their probable date ? 2. What led Archbishop Usher to suspect the Epistles in circu- lation before his time to be interpolated ; what steps did he take to put this to proof ; with what success ; what incident occurred about the same time, which supplied independent evidence on this question ; and how did it corroborate the results of Archbishop Usher's search ? Who then took the question up and sifted it ; and what is the general plan of the work in which it is done ? VOLUNTARY THEOLOGICAL EXAMINATION. 445 3. What passages from the Epistles of Ignatius, as we now pos- sess them, do we find quoted in the Fathers of the 2nd and 3rd centuries ? i. Give in detail the evidence from Eusebius, as it bears on the genuineness of our copies of them ? 5. What marks characteristic of a very early age are discoverable in the peculiar terms in which they speak of Bishops, Priests, and Deacons ? What, in the nature of the Heresies they condemn ? 6. Can you state briefly any of the objections from internal evi- dence that have been brought against these Epistles, and the answers that have been given to them \ 7. O ydp Qeos t^j-giv 'lrjo-ovs 6 'S.pKrrbs €Kvo(popijdr] vtto Maplas, Kar' QiKovopiav Geou, ex o-nepparos pei> Aa/31S, Hvevparos Se 'Aylov' os tyevvijOv, xal efiaTTTio-dr], iva tco iraBei to vdcop Kadaplarj. Translate this. To what controversy did the proposition here affirmed, when ex- pressed under another form, subsequently give rise ? What was the immediate occasion of it ? Who was the author of it ? What the Council that settled it ; and what the date of the Council ? 8. To 8e Tlvevpa eKijpvo-crev, Xeycov, TaSe' tov Tlarpos avrov. (ad Philad. vii.) Translate this. Some would here read Xeyov. Can you defend Xeyow, by a like construction, in two parallel cases in the New Testament ; by others in Clemens Alexandrinus ; and by the construction of the term ' Verbum ' when applied to the second Person in the Trinity in the early translation of Irenscus ? Is the reading in this instance a matter of some importance ? 9. OtSa tLs eipi, Kai riaiv ypa(pa>' .... vpa>v eV Xpio-rco 'irjo-ov. (ad Ephes. xii.) Translate this. What do you understand by ndpoSos tore tu>v ds Qeov avaipov- peixov'f What, by UavXov o-vpp,vo-Tai} What is the eVio-roXv here spoken of; and how does the peculiar character of such Epistle explain and limit the meaning of the words os ev rdo-rj ima-ToX!) pvrjpovevei iipcov ? 10. M7 nXavdade rais erepoBo^lais, . . . . tqj m'pip-avn avrov. (ad Magn. viii.) 1 ranslate this. Shew that Valentinus and his followers did not teach this doctrine of the procession of the Word ; nor would have used these terms. What doctrine did they teach ; and what terms would they have CAMBRIDGE UNIVERSITY used ? To what Heretics then does the passage apply ; and how is the phraseology to be explained according to their notions % Where lies the supposed anachronism that has been imputed to it ? can it be justly imputed in any case 1 11. Translate the following passage into Latin : Tovs Se /iepio~p.ovs (fievyeTe, .... Trav o TrpaaacTai. (ad Smyrn. 7, 8.) How do you understand X^P^ T°v tTrio-Konov, in the latter instance ? On what grounds do you so understand it ? Crosse £>rf)olar0f)ip anamination* 1844. [Professor Blunt.] I. (1) Translate the following Canon of the Council of Nice : TA apxaia lift] Kpareirw, ra iv . . . . tg>v TrXeiovaiv \frrj(f>os. (Vltll.) (See Appendix of Canons, p. 199.) Wiat was the date of this Council? What then follows with respect to the force of to. dpxala i'drj 7 Who were these Metropolitans ? What was the term for the districts over which they presided ? What was the corresponding term for the districts of the Bishops ? Were these adopted terms ? To what were they applied in their first use ? Three of these Metropolitans are here named, and others referred to ; how many others were there ? What great inference do you draw from this Canon ? (2) Translate the following Canon of the Council of Ephesus : llpaypa Trapa tovs avOpdrroov e\ev6epc0TT]s. (Vlllth.) (See Appendix of Canons, p. 223.) What was the date of this Council ? What do you understand by the term Xt^eXXoov as here used ? What other meaning has ' Libelli,' in the Fathers ? State specifically the complaint here alleged — the decree given in consequence of it — and the tribunal before which the complaint was brought. What inference do you draw from this and the former Canon, with respect to the position of the Church of England 1 (3) How then do you translate the following well-known passage ? ' Ad hanc enim Ecclesiam propter potiorem principalitatem necesse est omnem convenire Ecclesiam, hoc est, eos qui sunt undique fideles, CROSSE SCHOLARSHIP EXAMINATION. 447 in qua, semper ab his, qui sunt undique, conservata est ea qute est ab Apostolis traditio.' Where is this passage found? Of what Church is it spoken? What is the line of argument the writer is pursuing where it occurs ? What circumstance adds to its obscurity ? How do you understand however the expressions, ' potiorem principalitatem,' cnccesse est,' and ' convenire ' ? (4) How do you translate another passage equally well known ? ' Age jam qui voles curiositatem . . . quoque auctoritas praesto est.' (de Prsesc. Ha:r. c. 36.) Where is this passage found ? What is the argument in which it occurs ? What do you understand by ' ipsse authentica? literal,' and by " unde nobis quoque auctoritas pnesto est ' ? II. Translate the following passage : ' Ceeteruni si reprehensus est . . . sub multis testibus proferebatur.' (de Prtescrip. Ha?r. cc. 23, 24.) [Professor Ollivant.] I. Translate into English the following passages : (1) 'AXX' Q>d)oIarsflj ip (Djrammatfo n Christ's College. 1845. QMr Hildyard.] THE LITURGY, JUSTIN MARTYR, AND ECCLESIASTICAL HISTORY. 1. Give some account of the origin and progress of the schism of the Donatists ? Between what parties did the contest with regard to Easter take place ? How and when was it decided in Britain? Under what circumstances was the question of heretical baptisms raised in the third century ? 2. Where was the last persecution of the church least felt ? By what steps did Constantine gradually establish the christian religion ? Give a -brief account of the re-establishment of Christianity in England in the sixth century. 3. Mention some of the chief incidents in the life of Wickliffe. How would you prove that Henry VIII. died a doctrinal Romanist ? In what relation did Elizabeth stand to the see of Rome at her ac- cession ? How was a final separation between the English and Roman churches brought about ? 4. What is said of the church at Ephesus in the Revelation? Who was its first Bishop ? Mention any of his successors whom you may remember. Give the names of the seven churches of Asia men- tioned in the Revelation. Who was first Bishop of Crete ? 5. What was the principal religious service in the ancient churches? Give the explanation and derivation of the names by which it was known. How was it divided? 6. How was the sacrament of Baptism administered according to the " Salisbury use" ? What alterations were subsequently introduced into our Prayer Books ? What objections did the Presbyterians at the Savoy Conference make to the first prayer in our Office, and the answers of the sponsors ? How were they answered ? 7. Under what different heads may our Litany be classified? What changes have been made in the English Church with regard to the mode of administering the sacrament of the Lord's Supper to the Sick ? By what form of words is a Deacon admitted to the order of Priests ? Christ's college scholarship examination. 481 8. Mention some of the principal points of doctrine which may be deduced from the First Apology of Justin. In what terms does he speak of the two sacraments of Baptism, and the Supper of the Lord ? 9. By what expression are the Acts of the Apostles spoken of in Justin Martyr's First Apology ? Is there any reason for supposing that the same expression may also include the Gospels as we now have them 1 How long after the apostolic age did Justin live ? Give proofs of your statement either from his own writings or other sources. Is he an accurate quoter of scripture ? Support your opinion by quotations from the First Apology. 10. What mention of Jewish disturbances is made in the First Apology of J ustin ; and when did they take place ? Of what country was Justin a native ? 11. Translate : TlpwTov fiev ort .... aKptftas (Trl(TTao-8e . Apol. i. § 24. 12. Translate : 'H/iels Se pera ravra .... Kai vp'iv aveha>Kap.€v. Apol. i. § 67. 13. Translate into Greek Prose : And that no persons may imagine, from what we have now advanced, that we conceive events to happen by fatal necessity, be- cause, as we have said, they are foreknown, we will explain this also. We have learned from the prophets, and declare it for a truth, that punishment and torments, as well as rewards, will be given to every one according to his works. For if this is not so, but every thing takes place by irresistible necessity, then there is nothing at all in our own power. For if it is fated that one man must be good, and another bad, neither is the one to be praised, nor the other to be blamed. And again, if the human race hath no power, by its free will, to avoid the evil and to choose the good, it is not responsible for any actions of any kind. But that men do stand and fall by free will is thus shewn. We see that the conduct of the same man is different at different times. But if it was fated, that he should be either bad or good, he could never act so differently, nor change so frequently. Neither indeed would some be good, and some bad: since in that case, we should represent fate as the cause of evil, and at variance with itself : or else we must profess that opinion to be true, which we have before men- tioned, that virtue and vice are nothing, but actions are reckoned to be good or bad by opinion only ; which, as true reason plainly shews, is the greatest impiety and injustice. Apol. i. § 54. A. R.C.C. X INDEX. A. A(3aroi', i. q. prjua., 50. Abortion, forced, penance for it, 206, c. 21. Abraxas, a mystical word, the meaning of, 14. Absolute, or independent bishops, 28. Absolution, by the two Sacraments, by preaching, by prayer, by judicial re- laxation of church censures, 63. private, granted to the sick, by bishops, presbyters, and deacons, be- fore penance performed, 60; usually granted at Easter, 60. — ' in the Eucharist, its nature, 63. declaratory and effective, 64. indicative form of, Ego te ab- soleo, in what sense Bingham explains it— used in the Office for the Sick — when introduced, 65. an act of authority on the part of ministers, 336; its efficacy, 337; power of pronouncing transmitted by the Apostles, 336 ; of the sick, 414. Acolyths, an order in the Latin Church, 25 ; the meaning of the name, their ordination and office, 40, 41. Actress, her profession scandalous, 192, C. 16. 'A&e\o\, a title of Christians, 11. Adulter//, the penance of it, 206, c. 20. 'ASvtov, i. q. rj't' ■ 50. Advent Sunday, account of, 368. /Egidius, festival of, 270. sElia, diocese of, 207, c. 7. Afra, St, 270. African Liturgy, 106. Agatha, an account of, 265. 'Aydnai, always connected with the Eu- charist, 187 ; celebrated before and after it, 187; held in churches, 187; celebrated under trees near churches, 187 ; gradually discontinued, 187. 'AyamjToi, a title of baptized Christians, 21. Agde, council of, 77. Age, canonical, of the clergy . 207, c. 11. Ayiof, dyia.O'p.a, dyuvv, i. q. jSijjua, 50. "Ayiot, a title of Christians, 11, 20. Agnes, St, her festival, 265. AiBptov, the open space round a church, 52. 'Ak4oAoi, independent bishops, 28. 'Axpouj/meVoi, a class of penitents, 58. Alb, description of, 314. Alban, St, his holy-day, 264, 268. Alcuin, de Div. Off. 237. Alexandria, the privileges of the bishops there, 200, c. 6. Alexandrian version of Basil's Liturgy, 105. Allatius, on the Greek Liturgies, 240. Alleluia, 147; at the different hours of prayer, 252, 290. Alone, meaning of in the rubric, 33f. Alphege, Abp., his festival, 267. Altar, i. q. pijim, 50 ; for the Holy Table, 189, c. 2; 192, c. 31; authentic mark of, 321. Amalariua, on priests and deacons, 23, 237. Ambo, ..,UfW. the reader's desk, 51, 154 ; 216, c. 15. Ambrose, St, his festival, 267. Amen, full explanation of, 335; at the Communion, 390; in the Commination service, 423. Amice, or Amess, 312, 320. 'ArayiwTTjs, reader, origin and ordination of, 40; desk of, 51. 'AvdSoxoi, sponsors so called, 127. ' Avdnropov, i. q. firjua, 50. Analogium, a reading desk, 324. 'Ava.naoi.ii.av, name of Easter, 374. Anax, a flagon, 323. Anathema, Gangran canons throughout against heresy, 208, 209; 217, cc. 34, 35; against clergymen and monks de- serting their profession, 225, c. 7 ; against those who force women, 228, c. 27. Anchorites, 21 ; 209, c. 9. Ancient customs, established, 199, c. 6; 219, c. 2. Ancient canons cited, 199, cc. 2, 5 ; 200, C. 16; 211, cc. 13, 16; 206, cc. 21, 23; 231, c. 11. X2 484 INDEX. Ancilltc, 35. Angel of penitence, mention of in the Shepherd of Hermas, 55 ; not to be in- vocated, 217, c. 35. Animals, not to be offered, 189, c. 3. Anne, St, her festival, 269. Annulus, of a bishop, 27. Anlioch, Liturgy of, 103 ; patriarchate of, 191 ; privileges of, 206, c. 6 ; bishop of, not to ordain in Cyprus, 223, c. 8. Antipascha, meaning of, 374. .bttiphonarium, 251, 258. Antiphons, 233, et seq. Antoninus, his view of Christianity, 5. Apocrypha, rejected, 198, c. 5 ; 218, c. 59; read in the English Ihurch, 242, 243. Apocrysarii, 43. Apollinarians, 219, c. 1 ; 221, c. 7. Apology of Justin Martyr, 479. 'AiroAikotfe iv eip>j'iT), a form of dismissal, 169. Apostles, rules delivered by, 9 ; meaning of the word, 23. 'A-orayij, abrenuntiatio, 118. Apostolical Canons, author, antiquity, and number of, 10. Constitutions, writers and contents of, 9; their account of pen- ance, 56, 57. Appeals to the provincial synod, 193, c. 37 ; 199, c. 5 ; to a greater synod, 212, c. 12 ; to a diocesan, or patriarchal sy- nod, 220, c. 6; 227, c. 17 ; to the em- peror forbid, 226, c. 12; 220, c. 6; to a temporal judicature forbid, 220, c. 12 ; to a general council forbid, 220, c. 64. Aqua benedicta, vas pro, 324. Archbishops, 28; to whom the title be- longed, 229, cc. 28, 30. Archdeacons, origin and office of, 34. Archimandrite, 224. Area, an open space round a church, 52. Arius, Xicene Council against, 198. Armenia, when converted— its Liturgy, 107. Arms, extended in prayer, 87. Arnd, Lex. Antiq. Eccl., 2. Arrian, his view of Christianity, 5. Ascension-day, feast of, 375. Ascetics, 21, 216, cc. 24, 30. Ash-TVednesday, explanation of, 371 ; psalms for, 373. Arinarii, a term of reproach to Christians, 15. Aspect o f Churches, 49. Aspersion, or sprinkling, a mode of bap- tism, 116. Assemann, on Liturgies, 241. 'AreAtorepoi, a class of catechumens, 18. *A0eot, a reproachful name applied to Christians, 15. Athanasius, creed of, by whom composed, 358; when used— objections to an- swered, 359. Atrium, of a church, 52. Attitudes, in devotion, 82—90. Audientes, an order of catechumens, 19. an order of penitents, 58. Augusti, Christian antiquities of, 2. Augustin, St, of Hippo, on penance, 61 ; his festival, 270. Augustin, St, of England, his festival, 267. AvTOK&fraAoL, 28. Autumn, the time of holding synods, 193, c. 37 ; 199, c. 5 ; 213, c. 20. Are Maria, meaning of, 249 ; said pri- vately before the services at the ca- nonical hours except at Compline, 252; account of, 275, 276. 'Af ia, a£t'ufia, 22. B. Balthasar, account of, 370. Banns of Marriage, 408. Baptism, called indulgentia, iraXiyycit- <7t'a, ij&uyp frrjs, fons divinUS, aTos, To'f« toO /SijVa-ro?, a name of the clergy, 22. Srjfia twv dvayvuio-nZv, reader's desk, i. q. anfiutv, 51. Benedict, St, his festival, 266. Benedicite, in morning prayer, 344. Benedictus, in morning prayer, whence derived, 345. Bennet, on the Common Prayer, 242. Berno, de Off. Missae, 238. Berus, a garment, 209, c. 12. Bestiality, the penance of it, 205, cc. 16, 17. Bfthphania, Epiphany, why so called, 370. Betrothing. See Espousals. Beveridge, on the Apostolical Canons, 10. BiaflaVaToi, /UioflaVaroi, terms of reproach applied to Christians, 15. Bidding-prayer, account of, 426 — 129. Bier, for the dead, 321. Bingham, J., works of, 3. BiwTticoi, a name given to the laity, 16. Bishopric, must not be made hereditary, 197, c. 76; 214, c. 23; to be filled in three months, 228, c. 25 ; in what place one may be erected, 231, c. 6. Bishops, by how many to be ordained, 189, c. 1; 199, c. 4; 213, c. 19, 23; in what church to be ordained, 213, c. 19; by whom to be censured, 197, c. 74; 212, c. 13; without a see, 205, c. 18; 212, cc. 16, 18 ; not to reject his wife, 189, c. 5; forbid secular employments, 189, c. 6; 197, c. 81; 198, c. 83; 224, c. 3 ; excepting the protection of the church, and the afflicted, 224, c. 3 ; 231, c. 7 ; not to go out of the church w ithout communicating, 190, c. 8; not to receive foreigners without letters, 190, c. 12; 191, c. 15; not to affect translations, 190, c. 14; 201, c. 15; 213, c. 21 ; especially not to greater cities, 230, c. 1 ; not to be twice punished for one crime, 192, c. 25 ; not to beat others, 192, c. 27; not to sell orders, 192, c. 29 ; 224, c. 2 ; not to get prefer- ment by heathen powers, 192, c. 30; 480 INDEX. his power to censure clergymen, 193, c 32 ; must be subject to the prime bishop, 193, c. 34; must not ordain in other bishops' dioceses, 193, c. 35 ; 232, c. 15 ; or those which belong to other bishops, 202, c. 16 ; in what case he may go to court, 212, c. 11 ; 231, cc. 7, 21 ; his privilege to vote in synods, 193, c. 37; 199, c. 5; 213, c. 20; 227, c. 19. Bishop, his personal goods do not belong to the church, 194, c. 40; must not em- bezzle the goods of the church, 194, c. 41 ; 214, c. 25 ; must not pray or com- municate with heretics, 194, cc. 45, 46; not to abhor marriage, 195, c. 51 ; ought to receive penitents, 195, c. 52; 201, c. 13; styled the ruler of God's people, 195, c. 55; not to neglect his charge, 195, c. 58 ; to relieve poor clergymen, 195, c. 59 ; 209, cc. 7, 8 ; subject to a synod, 197, c. 74; 199, c. 3; 212, cc. 13, 14 ; how to be proceeded against if accused, 197, c. 74 ; 220, c. 6 ; by what evidence he may be convicted, 197, c. 75 ; 228, c. 21 ; may not appoint his successor, 197, c. 76; 214, c. 23; no new convert to be made bishop, 197, c. 80 j 199, c. 2 ; 215, c. 2 ; 231, c. 10 ; to be made by consent of other bishops, 214, c. 23 ; 216, c. 12 ; not to retain women disciples, 199, c. 3 ; but one in a city, 200, c 8; his power in moderating penance, 201, c. 12; 203, c. 2; 204, cc. 5, 7 ; if deposed not to officiate, 192, c. 28 ; 211, c. 4 ; not to meddle with the affairs of other bishops, 193, c. 35 ; to ordain, and to determine every thing in his own parish and country, 211, c. 9 ; not to go to another province unin- vited, 212, c. 13 ; refused by the people enjoys his honours, 213, c. 18; not to renew antiquated claims. 227, c. 17; to be reprehended for not going to synod, 227, c. 19 ; not to receive strange clergymen, 191, c. 15; 226, c. 13; not to be degraded into priests, 219, c. 29; the absence of one does not prejudice an ordination, 231, c. 6; where a bishop may be constituted, 231, c. 6; upon what occasions to go to court, 231, c. 7 ; or send his ministers, 231, cc. 8, 9 ; not to preach in the churches of those who are less learned, 231, c. 11 ; how long they may be non-resident, 231, c. 11 ; not to frequent cities of other bishops, 232, c. 12 ; orthodox, if reject- ed, to be received by others, 232, c. 17 ; his authority who dwells in the road to court, 232, c. 12 ; by whom to be de- posed, 197, c. 74 ; that he dispense the goods of the Church, 194, c. 41. Bishop, consecration of in England, 431 ; vestments of, 312, 431. Bisse, on the Common Prayer, 242. Blood, forbidden to be eaten, 196, c. 63 ; 208, c. 2. Blasius, Bp., account of him, 265. Bwubs, 47. Bona, his Rerum Liturgicarum libri duo, 239. Boni face, St, his festival, 268. Bowing in prayer, 85. — ■ at the name of Jesus required by the Church of England, 346. to receive the bishop's blessing, 93, 95. British Liturgy, 106. Bread, what kind used in the Eucharist, 172; broken in the Eucharist, 389. and wine offered, 189, c. 3. Breviary, Roman, account of, 248. Britius, St, 272. Brim, his work on Liturgies, 239. Burial of the dead, service for, 417 — 421 . Burn, Dr, his Eccl. Law, 243. C. Ceesarea, in Cappadocia, liturgy of, 104. Calendar, English, authority of, 263. Caligrm of, in the English Church, 405—7 ; not a sacrament, 406 ; sign of cross at, 407 ; blow on the face at, 407. Consanguinity, or affinity, in marriage, 410. Comeeration, prayer of, 170 (8), 4, 4, 4 ; 171,4,4 ; of the elements twice, 3S5 (i); position of the priest at, 38S (e) ; dif- ferent parts of the prayer of, 390 (c) ; of English bishops, 431. Consistentes, a class of penitents, 5S. Constan'ine, builds churches, 47. Constantinople, Liturgy of, 105. Cope, form of, and its use, 313. Copiatoe, grave-diggers, 38. Cornu evangelii, cornu epistolse, 51. Cosins, Bp , his notes on the Common Prayer, 243. Costume of the clergy, 312. Councils, chronological and alphabetical list of, 233—235 ; canons of, see p. X. Covering of the head at prayer by women, 319. Cranmer, on the Eucharist, 389. Credence-table, use of, 322. Creed, Apostles', in the Prayer Eook, 347. Athanasian, explanation of, 358. use of, at the hours of prayer, 252. Crispin, St, his festival, 272. Crosier, of an archbishop, 315. Cross, the, a badge of the episcopal office, 27; sign of used in making catechu- mens, 121 ; also frequently in the rites of baptism, 120; hands lift up in the form of in prayer, 87 ; sign of used in consecrating the Eucharist, 378. Cross of stone, in churchyards, 325. Cross, Invention of, festival of, 267- holy, festival of, 271. Orucifi.i , description of, 323. Cyprian, St, his festival, 271. Cyril of Alexandria, Liturgy of, 105. D. AaiMoinfo/uevoi, who, its meaning, 21. Dalmatic, 314. Dances, wanton, forbid, 219, c. 53. David, St, account of him, 265. Deacons, their duties, 32—34 ; by whom ordained, 189, c. 1 ; said to preside in the Church, 210, c. 1 ; seem to be call- ed preachers, 193, c. 33 ; but seven in a city, 208, c. 14 ; degraded to be sub- deacons, 207, c. 10 ; how to sit down in the presence of a bishop or priest, 216, c. 20 ; to do nothing without the bishop, 193, c. 39; to assist the bishop in dis- pensing the goods of the Church, 194, c. 41 ; forbid translations, 201, c. 15; to sit with bishops or priests ,- not to give them the Eucharist ; called the bishops' attendants, 202, c. IS; their business to make the proclamations, 32 ; how they are said to offer, 203, c. 2 ; in what case to marry, 204, c. 10. Deacons, ordination of, in the English Church, 430. Deaconesses, their duties, 35. Dead, burial of, 417 ; prayers for, 420. Decalogue, in the Communion Service, 383. Decani, i. q. copiatae, 38. Defensores, officers of the church, 43 ; 224, c. 2 ; 22S, c. 23. Miirvoy, 172. Demoniacs, 205, c. 17 ; not to be ordained 197, c. 79. Denys, St, account of, 271. Desperati, a term of reproach, 15. Digamy, question whether it debarred persons from communion for a time, 180 ; 207, cc. 3, 7 ; 206, c. 19 ; 215, c. 1 . Diocese, i.e. patriarchate, 190—192; 219, C. 2 ; 226, c. 9 ; 229, C. 28. Diplycha, meaning of, 323. Divine service, hours of, 327. Divorce, forbid, 194, c. 4S ; and marrying a divorced woman, 194, c. 48. INDEX. 469 Dominica in albis, 374. Dominical Letter, explanation of, 263. Door-keeper, 25. Doxology, in the Lord's Prayer, 339. Dunstan, St, his festival, 267. Durandus, Rationale Divin. Off., 238. Durante, de Ritibus Ecclesiae, 238. E. East, praying toward it, 88. Easter, 190, c. 7 ; 210, c. 1 ; 216, c. 14 ; meaning of, 372. Easter-day, service for in 1549, 373 ; Sunday after, 374. Batter-Eve, the one Sabbath-day on which fasting was allowed, 196, c. 64 ; Even, 372. Easter-week, Thursday in, 1S6. 'Ej35ojuta? fjueydXri, 374. Ecclesiastical writers, table of early, 236. Ecdicus, 224, C. 21. Edmund, St, 273. Edward, king, his festival, 266 ; transla- tion of, festival of, 263. ■ the Confessor, his festival, 272. Egypt, diocese of, 190, note ; bishops thereof subject to him of Alexandria, 199, c. 6 ; they cannot act without his consent, 229, c. 30. Election of bishops, without the people, 193, c. 36 ; 205, c. 18 ; 212, c. 16 ; 216, cc. 12, 13 ; not to be made before the hearers, 215, c. 5 ; made in part by the people in some places, 230, cc. 2, 6. Elements, Eucharistic, twice consecrated, 385 (b) ; when to be placed on the altar, 386 (e) ; form of words used at the de- livery of, 389. Ember days and weeks, 360 ; Scotch and English rubrics on, 361 ; canon on the, 432 (/). Emperor, not to be applied to by deposed bishops, 212, c. 12 ; his pragmatic not to be procured, 212, c. 12 ; 227, c. 20; nor by any bishop or clergyman with- out leave, 212, c. 11. Energumens, under the care of exorcists, 41. Enlightened, 207, c. 12. See Baptism. Enurchus, a Roman saint, 264 ; his festi- val, 271. Epact, meaning of, 263. 'Etti'kAtjo-is, or invocation by the bishop, 158 ; Tuji> riterruii', 161 ; /ut7a t./k jueTa'Arj- tyiv, 167 ; of the English Liturgy, 390 (c). Epimanika, 314. Epiphany, account of, 369. Epitrachelion, 320. Erudition of a Christian Man, 276. Etheldreda, St, an account of, 272. Eucharist, no written form for adminis- tration of, left by the apostles, 75 ; ob- lations of bread and w ine at, 172, 174 ; offerings at, how disposed of, 172 ; what persons were allowed to offer at, 173 ; what was offered at, 172 ; valuable ob- lations at, 173 ; common bread used at, 174; wafer-bread at, 175; creed re- peated at, 176; Lord's Prayer at, 177 ; invocation at, 176 ; how the bread was broken at, 178 ; in what cases it might or might not be administered, 181 ; different methods of distributing the elements of, 182 ; psalms sung at their distribution, 183, 391 ; cross, incense, kiss of peace at, 183 ; position of com- municants at, 184 ; times of adminis- tration, 185 ; agapse at, 187. called the viaticum, 201, c. 13; not to be celebrated in private, 219, c. 58 ; to be denied to none at the hour of death, 201, c. 13; to be received of all that come to church, 210, c. 2 ; the consecrated elements reserved, 208, c. 13 ; not to be carried to places remote, 216, c. 14 ; not to be unreceived three Sundays, 231, c. 11. Eudo.iius and Eudoxians, 219, c. 1. Eulogies, blessing of, 179; 216, c. 14: 217, c. 32. Eunomiui, and Eunomians, 219, c. 1. Eunuch, not to be ordained, 192, c. 21 ; 189, c. 1. Eutyches, and Eulychians, 224. Exarch of a diocese, 226, c. 9 ; of Ephe- sus, Cssarea, Heraclea, Thessalonica, Sardica, Milan, York, 190, 191 ; of the metropolis, 231, c. 6. See Metropolitan. Exaudi, sixth Sunday after Easter, 374. Excommunication, clerical ; for going to other churches without leave, 201, c. 16 ; for going to the emperor without leave, 212, c. 11 ; or exclusion from lay- cominunion, for simony, 192, c. 29 ; for heresy, 222, cc. 5,6; for not keeping Easter canonically, 210, c. 1 j for ab- horrence of marriage, 195, c. 51 ; for X5 490 INDEX. charms, 216, c. 36 ; for endeavouring to except monks from the bishop's juris- diction, 225, c. 8 ; of bishops for fraud and simony, 230, c. 1 ; for abstaining from the Eucharist for three Sundays, 231, c. 11 ; for communicating; with a deposed bishop or clergyman, 211, c. i; by whom to be performed, 211, c. 6 ; 222, c. 5 ; by whom to be reversed, 211, c. 6; 222, c. 5 ; 190, c. 12. Excommunicated persons not to be re- ceived in foreign churches, 190, cc. 12, 13. Exhortation, position at reading, 328 ; design of, 330; antiquity of, 331, 332; at the Eucharist, 386; at baptism, 401. Eromologesis, 59. Exorcism at baptism, 118, 395. Exorcists, account of in the early Church, 41 i how ordained, 41 ; 216, c. 24 ■ 217, c. 26. F. Fabian, a Romish saint, 265. Faith, St, her festival, 271. Faithful, or believers, 19. Farms belonging to the Church, 214, c. 25. Farming estates, and offices, forbid to bishops, clergy, and monks, 224, c. 3. Fasting on the Lord's day, or Sabbath, forbid, 196, c. 64; on Wednesday and Friday, 196, c. 69. Fasts, how kept, 218, c. 50. See Lent. Fatherless minors, the care of the bishop, 224, c. 3 ; 231, c. 7. Feast of kings, a name of Epiphany, 370. Feasts, table of Church of England, 260 ; of charity. See Agapce. Festivals of the heathen forbid to Christians, 196, c. 71 ; 217, c. 39; of the Jews forbid to Christians, 217, c. 37. Fide jussores, sponsors, 126. Fidclium missa, 158 — 171. First fruits, of what sort allowed to be brought to the altar, 189, c. 3. Fistulte eucharistite, 187. Flabellum muscatorium, 323. Flentes, a class of penitents, 58. Flesh, not to be abhorred, 195, c. 51 ; 208, c. 2 ; how one might be excused from eating it, 205, c. 4. Fonts, 321, 395. Foreigners, without letters not to be re- ceived, 190, c. 12; 193, c. 33; 201, c. 16; 211, c. 6. Forms of prayer, vindication of, 74, et seq. Fornication, incapacitated men for or- ders, 195, c. 61 ; 207, c. 9; not purged away by ordination, 207, c. 9. Fontal of the altar, 321. Funeral-service, 417 ; on prayers for the dead in the first book of Edward VI., 420. G. Galilteans, a name given to the Chris- tians, 14. Galilee, in cathedrals, use of, 325. Gallican Liturgy, 106. Gangdagas, Rogation-week, 374 ; Gang- week, 374. Gavanti, his Thesaurus Sacrorum Ri- tuum, 240. Genuflectentes, a class of penitents, 58. George, St, his holy-day, 264, 267. Gifts at marriages, 408, 411. Giles, St, his festival, 270. Gloria Patri, original form of, when enlarged, 142; different, and heretical forms of, 143. Gloria in Excelsis, to whom attributed, 144 ; how to be repeated in the Prayer Book, 340. Gloves, of a bishop, 27. Goar, his Rituale Gra?corum, 240. Godfathers and godmothers, 394, 395 ; 400 U) ; one required at Confirmation, 406. See Sponsors. Golden Number, meaning of 262. TovvKXlvovre1;, a class of penitents, 58. Gospel, the, meaning of, 368. Good Friday, meaning of, 372 ; collects for, 373; psalms for, 373 ; preface for, 388 id). Graile, or Gradual, meaning of, 258. Grass-week, or Rogation-week, 374. Grave, service at, 417, 419. Great-week, 374. Gregory the Great, his festival, 266. Griffith, Bp., supposed author of the Office of Baptism for Persons of Riper Years, 403 (a). Gunning, Bp., a prayer supposed to be written by him, 362. INDEX. 491 H. Ilahert, on Liturgies, 241. Habit and vestment of the clergy, 82-84, 311—321. _ fashionable not to despised, 209, c. 12 ; of the man not to be worn by the woman, 209, c. 13. Hair, not to be shaved by women, 209, c. 17. Halleluiah. See Alleluiah. Hands, lifting up of at prayer, 87 ; impo- sition of at Confirmation, 132,133,405. Hearers, 19; Ml, cc. 11, 12; 204, cc. 4, 6, 9 ; 215, c. 5 ; if they sin in that sta- tion', expelled, 207, c. 5. Henry VIII., formularies of faith of, 275 • primers of, 276. Heresy, disables a bishop from acting, 222, c. 1. Heretics, theircommunion forbid, 194, cc. 45, 46, 47 ; their martyrs not honour- ed 217, c. 34; how to be received into the church, 194, c. 47 i 208, c. 8 ; 202, c 19- 215, cc. 7, 8; 221, c. 7 ; to be re- baptized, 196, c. 68; and reordained, ibid. ; Catholics not to marry with them, •>15 c. 10 ; 217, c. 31; their eulogies not to be received, 217, c. 32; not to be permitted to enter the church, 215, c. 6 ; how their evidence against bishops rejected, 197, c. 75 ; 220, c. 6. Herman, Archbp. of Cologne, his" Pious Deliberation," 327. Hermeneutici, interpreters, 42. Hilary of Poictiers, a Romish saint, 264. Hildebrand, his Rituale Euchansticum, 241. Holy-days, the State, services for, 424- 426. „ , . _____ in the Church of England, 260 ; popish, why inserted in the Calen- dar, 263 j account of them, 264—274. Holy-rood day, 271. Homiliarium, what it was, 252. Honey, use of at baptism, 125 ; not to be offered, 189, c. 3. Honoring of Autun, his Gemma Animae, 238. Hood, origin and use of, 316. Hosannah, meaning of, 340. Hospitals, 225, c. 8 ; 226, c. 10. Hospitality, 193, c. 33. House of God, not to be despised, 208: c. 5. Huict-Sunday, meaning of, 375. Hugh, Bp., his festival, 273. Hymnal, meaning of, 258. Hymnarium, what it was, 252. Hymns, use of on ordinary occasions, 138; in the New Testament, 139; of Gloria Patri, 140; antiphonal, 140; an- cient writers of, 141 ; Gloria in Excelsis , 143 ; Seraphic, 144. I. Ico:iium, council of, 10. Icthys, a symbolical term, 13. 'ISiwrtu, the laity, 16. ' IepovjieVoi, 24. Illumination. See Baptism. Immersion, a mode of baptism, 115, 396. Impediments of marriage, 410. Incense, in the primitive Church, 189, c. 3. Infant Baptism. See Baptism. Informers to be bound to the law of re- taliation, in case they do not convict the bishop, 220, c. 6 ; their reputations to be examined, 228, c. 21. Innocentius, (de Mysteriis Missa;,) 238. Introits, 367. Institution of a Christian Man, 275. Intercessors, a name of bishops, 29. Invention of the Cross, 367. Invitation, the, at the Communion, 387. Im itatory for the xcvth Ps., 252 ; omit- ted, 290. Invocation of angels forbid, 217, c. 35 ; at the Communion, 389 (i). Isaac and Rebecca, why specified in the matrimonial office, 410 (e). Isaiah, book of, when read, 344. Isidore of Seville, de Eccl. Oil'., 237. Ivo of Chartres, de Ecc. Obs., 238. James, St, his direction about visiting the sick, 413, 414. his Liturgy, 101. January, Romish Saints' days and Holy- days in, 264. thirtieth, service for, 425. Jasper, account of, 370. Jerome, St, his festival, 271 ; Ins account of the use of lights, 151. 492 INDEX. Jerusalem, the privileges of that see, 200, c. 7. Jesus, bowing- at the name of, 89, 346; naming of festival of, 269. Jewish worship, 07 — 70. Jews, Christians not to feast with them, 196, c. 70 ; nor to sabbatize with them, 217, c. 29; nor accept presents from their feasts, 217, cc. 37, 38; nor keep the passover as they do, 190, c. 7. John, St, Ante Port. Lat. festival of, 267. John, St, Baptist, his festival, 270. Johnson, Mr, his translation of the ca- nons, 189. Jordan, our Saviour's baptism in, 396. Josephus, his account of the Christians, 4 ; on the song of Moses, 66. Jubilate, why so called, 345 ; when intro- duced into our Common Prayer, 233 ; why used more frequently than the Benedictus, 346 ; Sunday of, 374. Julian, calls the Christians Galileans, 4. Justin Martyr, Examination Paper on, 480; his account of the Eucharist, 172; on penance, 56. K. Kalendar of Proper Lessons, 30S. Katw, aytos €cris, deposition, 189, c. 5. Kafle'Spa, the chair of the bishop in churches, 50. Krjpuice;, deacons, 32. Ki/cAiSes, rails of the chancel, 50. Ki'oapis, a bishop's mitre, 27. King, on the Primitive Church, 3. Kiss of peace, in baptism, 125 ; at the Eucharist, 183, 169 (1), 170, 10, 10, 10, 10; to be given by priests to bishops, 162 ; 216, c. 19. KAvjpos, a lot, applied to the clergy, 22. KAiVaTe rfj xeipoSecri'n meaning of, 96. Kneelers, 58 ; 207, c. 5. Knees, falling on at prayer for the faith- ful, 159. Kneeling, at prayer, 85; a posture of re- ligious worship of holy men in scrip- ture, 85; at the Communion, 185; on the Lord's day forbid, 202, c. 20 ; ru- bric on, 287. only three times prescribed to the minister in the Communion Service, 386. KoKv^-qOpa, 115. Krazer on the Roman Liturgy, 240. Kporo;, acclamation at sermons, 154. KpuTrTal, a name of churches, 49. KvptaKoi/, 46. Kyrie elceson, 158. L. Lambert, bishop, account of, 271. Lambertin, de Sacrifices Missae, 239. Lammas-clan, account of it, 264, 269. Lantern carried before the host, 321. Lapsed, in times of persecution, if cler- gymen, how treated, 203, cc. 1,2; if laymen, how treated, 200, cc. 10, 11 ; 203, cc. 3 — 7 ; if before baptism, capa- ble of orders, 205, c. 12; if after, in- capable, 200, c. 10. Aobs tov ©eoC, a title of Christians, 12, 17. ia/i')(,learning in, required of candidates for ordination, 429. Lauds, an hour of prayer, 244 ; joined to Nocturns, 244. Lawrence, St, his holy-day, 264 ; account of him, 270. leaver of regeneration, baptism so called, 109. Lavipedium. See Maundy. Law of Moses, how read by the Jews, 09. Lawn-sleeves, 315. Laying on of hands. See Imposition of hands. Laymen, private Christians, 16; divided into classes, 19 ; to read scripture, 198, c. 85 ; not to baptize, 401. Learners, a class of Christians, 1G. Lectors. See Readers. Ledums, description and use of, 324. Legates a latere, 230, c. 5- Legends, read in the Romish service, 281. INDEX. 493 AeiTovpyt'a, derivation and meaning: of, 98. Lent, 196, c. 69; 219, cc. 45, 49— 52 ; lime for synod, 192, c. 5. why forty days fixed, 371 ; whence it takes its name, 371 ; how the forty days are to be reckoned, 371. Lenten-veil, 321. Leonard, account of him, 272. Leo Mag., his Sacramentary, IOC. Leprosy, 205, c. 17. Lesson, one after every psalm, 216, c. 17. Lessons of Scripture, 147—151, 282, 307— 309 ; what books omitted from, 343. UEstrange, llamon, his Alliance of Di- vine Offices, 243. Let us pray, an ancient form of exciting to prayer, 159 ; sometimes has a more particular sense, 348. Letters, commendatory, 193, c. 33; 226, c. 11 ; 231, c. 9 ; pacific, 211, c. 7; 226, c. 11 ; canonical, 211, c. 8 ; 218, c. 42. Lich-gate, meaning of, 325. Lienhart, on the Romish Liturgy, 240. Lifting of the hands at prayer, 87. Lights, used at baptism, 126; at reading the gospel, 151 ; on the altar, 289. Lincoln, its "use," or " custom," 257. Liripipium, meaning of, 317, 318. Litany, ancient, in the Apostolical Con- stitutions, 159 ; meaning of the word, 355; antiquity of, 355 ; four divisions of, 356 j original of the two first verses of, 357 ; lime of, 357 ; doxology in, 358 ; versicles in, 358 ; singing at the end of, 362 ; the bishop of Rome omitted from, 363 ; alterations in 1002, 363. Litania minor, 349 ; sentences after, 350. Liturgies, ancient, history of, 99 — 108; whether any were extant in thi first four centuries, 99 — 101. Liturgies, literature of, by Palmer, 241 ; continental, 326. Liturgy, meaning of the word, 98 ; some- times means the communion service only, 99 ; great oriental, 99 ; Alexan- drian, Roman, Gallican,99 ; St James's, who composed it, 101 ; of Antioch, Ba- sil, Chrysostom, 103; Chrysostom's adopted, 105; Basil's adopted, 105; Alexandrian, whence derived, 105 ; ori- gin of the Roman, Milanese, and Afri- can, 106; of Britain, of Rome, whence derived, 106; Mozarabic, 107 j Arme- nian, Xestorian, and Indian, 107; of Malabar, 108. Liturgy, deposed bishops, presbyters, or deacons, not to meddle with their for- mer, 192, c. 28; lapsed presbyters not to meddle with sacerdotal, 203, c.l ; so of deacons, c. 2 ; village bishops may make the oblation in the city, 208, c. 13 ; a married presbyter may perform it, 208, c 4; of martyrs, 209, c. 20; wan- dering clergy not to perform it, 210, cc. 3, 4; of prayers, 216, c. 18; of dea- conesses, 227, c. 15. Lockers, use of, 322. Lord be with you, explanation of, 348. Lord's day, how to be observed, 217, c. 29; 218, cc. 49,51; not to kneel on that day, 85 ; 202, c. 23. Lord's Prayer, in the morning and even- ing prajers, 338; private and public use of, at the canonical hours, 252 ; after the lesser litany, 349. Lord's .Supper. See Communion and Eucharist. AoOrpof Traki.vyzvv*ofRa, 52, 167- Paten, 187, 322. Patriarch, John of Constantinople, 11 ; origin of the name, 27. Patriarchate, 28, 190, note. Paulianists, 202, c. 19. " Peace be to this house," meaning of, 413. Peace, kiss of. See Kiss. to be given by priests to bishops, 162 ; 216, c. 19. Peilicia, Politia of, 3. Penance, allowed at the hour of death, 64. public, meaning of, 53 ; time of, 59. private, origin of, 60. canonical, redemption of, 62. Penitentiary priests, 30; office of, 61, 62. Penitents, condition of, 21 ; how treated by our Saviour and St Paul, 54. Clemens Romanus, Hermas, Ignatius, Justin Martyr, Iremeus, Apostolical Canons, Origen, Tertullian, their account of, 56. negative, duties of, 59- how received back into the church, 60. Augustin on, CI. Penitents, not to be rejected, 195, c. 52 ; 215, c. 2; especially at the hour of death, 201, c. 13 ; 211, c. 6 ; being ab- solved when in danger of death, return to their penance if they recover, 201, c. 13 ; 204, c. 6 ; their several stations in the church, 200, c. 11. Pentecost, 202, c. 20. See W/titsunday. Perfection, the Eucharist so called, 204, cc. 4, 5, 9 ; 206, cc. 20, 22. Perpetua, an account of, 266. Peter, St, his festival, 264 ; ad vinculo, 209. Pfaff, Ecclesiastical Institutions of, 241. Pharmacy, the penance for it, 206, c. 21. §ai.v6\iov, 312 ; 9svu>Klov, 312. Philo, on the Christians, 4. Phenix, 9. Photinians, 215, c. 7; 221, c. 7. Phrygians, 215, c. 8 ; 221, c. 7. See ilontanists. Phylatteria, description of, 323. Pisciculi, a name of Christians, 13. Piscinte, meaning and use of, 322. IlitrTevtravTes, mo-mi, titles of Christians, 11, 19. IIicttcGi' evxat, 93. Planeta, 312. Plate of the altar, meaning of, 322. Plaiitina? prosapia, meaning of, 15. Pleaders, not to be ordained per saltum, 231, c. 10. Pliny, what his letter to Trajan shews, 5. his letter to Trajan, 6. Pluralities, 226, c. 10. Pneumatomachi, 219, c. 1. Poderis, the alb, 314. Pwnitentia, meaning of, 53. Pointed, meaning of, in Psalms^ 341. Pollanus, his Liturgy, 326. Pontic diocese, 191, note; 219, c. 2 ; 229, C. 28. Poor, to be taken care of by the bishop, 193, c. 38. See Vefensores. Pope of Home, what primacy he had of old, 199, c. 6; 220, c. 3; 229, c. 28: privileges given him, 230, cc. 3, 4, 5. Porch, south, uses of, 325. Porteau, or Port ifori urn, meaning of, 258. Prayer Books, first of Edward VI. drawn up, 279 j second, drawn up, 279 ; abo- lished, 279 ; origin of, 326. Prayer, daily, 91 ; arguments for settled forms of, 73 ; all public prayer a set INDEX. 497 form, 74 ; set forms of, in the second century, 77. Prayer, Morning, 93 ; Pvening 95 ; in Apostolical Constitutions, 91, et seq. for peace and prosperil y during the day, form of, 94. Thanksgiving at Morning Prayer, 94. " Prayer that may be said after any of the former," 361. commendatory, 416 ( /) canonical hours of, 92. with excommunicated persons forbid, 190, c. 10; and with deposed clergymen, 190, c. 11 ; and with here- tics and schismatics, 217, c. 33 ; for the catechumens, penitents, and com- municants, 155 — 157, 165 ; 216, c. 19. upon the Administration of the Eucharist, 208, c. 13. public, twice a-day, 244. Preaching, 153—155. the proper office of the bishop, 25 ; 216, c. 19. ■ — but often performed by the priests, 203, c. 1. sometimes probably by the deacons, 193, c. 33. Preface, proper, meaning of, 392. Presbytery, 208, c. 18. Prescription, as to the boundsof parishes, 227, c. 17. Presentation, festival of, 370. Priesthood, distinguished from the clergy, 217, cc. 27, 30, 36. Priests, by whom ordained, 189, c. 1 ; by whom deposed, 211, c. 4 ; for what cen- sured, 194, cc. 42, 43 ; 22S, c. 23; to assist the bishop in distributing the offerings, 189, c. 4; 194, c. 4] ; not to be chosen by the people, 216, c. 13 ; not independent of the bishops, 191, c. 15; 208, c. C; 225, c. 8; country priests not to officiate in the city, 208, c. 13 ; not to go into the bemn before the bishop, 218, c. 56 ; not to leave their parish, 191, c. 15; not to give canoni- cal letters, 211, c. 8; deposed if they separate from the bishop, 192, c. 31 ; 211, c. 5; though married may make the oblation, 208, c. 4 ; to do nothing without the bishop, 193, c. 39; 219, c. 57; or his licmse, 205, c. 13 ; to receive penitents, 195, c. 52 ; novices not to be ordained, 198, c. 2; 215, c. 3 ; forbid translations, 201, c. 15; not to be re- ceived in foreign churches, 201, c. 16 ; not to alienate church goods, scde va- cante, 205, c. 15 ; not to be present at a second-marriage feast, 207, c. 7 ; at what age ordained, 207, c. 11 ; baptism on a supposed death-bed incapacitates for orders, 207, c. 12 ; priests a latere from the pope, 230, c. 5 ; priests in monasteries, martyries, or hospitals, 225, C 8. Priestesses, or Presbyteresses, forbid, 216, c. 11. Prime bishop, 193, c. 34. See Metro- politans. Primer, meaning of, 258 ; contents of Henry VIII., 276; Salisbury, 277; three English, 277 ; Marshall's, Hil- sey's, Edward VI., 278, 280. Prisca, a Romish saint, 264. npo(T€v\q iuiBim), meaning of, 96. IIpoaKAat'ofT€9, 52, 58. IIpoeAOe tc iv ilprjvri, a form of dismission of a congregation, 95. npoeorwTes, 17, 25. Pronaos, 51. IIpo(p7jr>js, meaning of, 23, 24. IIpowiT)njcreus, Sid, meaning of, w hen ap- plied to prayer, 158. Prothesis, side, or credence-table, 50. Prostration, 86. Prostrators, 58; 201, cc. 11, 12 ; 204, cc. 6—9 ; 205, C. 16 ; 206, cc. 22, 24. Province, for a collection of churches, or episcopal parishes, united in one go- vernment, 190—192 ; 193, c. 34 ; 199, c. 15 ; not to be divided, 226, c. 12. Psalmody of the ancient Church, 146. Psalms, precomposed forms of prayer, 7-t ; sixty-third, used at Morning Prayer, 93 ; the one hundred and forty-first, used at Evening Prayer, 95 ; responsory, 137 ; on ordinary occasions, 138 ; in the New Testament, 139 ; Gloria Patri, 140 ; method of singing, 140; of what sort to be used, 219, c. 59 ; how to be sung, 216, cc. 15, 17. tyaAixbs, opflpicos, 93. €TTi\v\ytoy, 95. Psalm ninety-fifth, explanation of, 311. 498 INDEX. Psalms, Sternhold's version, 359 j new version of, 360 ; metrical, authority of, 360. Pugillares, meaning of, 323. Purification, festival of, 370. Puritans, how to be received, 200, c. 8. Pyr, meaning of, 321, 322. Q. Quadragesima Sunday, 371. Quinquagesiuia Sunday, 371 . laetitia-, 374; paschalis, 375. R. Rabanus Maurus, deCler. Inst. 238. Readers, 25; allowed to marry, 196, c. 26; suspended for dicing and drinking, 194, c. 22: to keep Lent, 196, c. 69; not to wear the orarium, 216, c. 23 ; not to ha\e heterodox wives or children, 226, c. 14. Re-baptization, in what cases enjoined, or forbid, 194, c. 47 ; 204, c. 19; 221, c. 7. Recluses, 209, cc. 9, 14. See Monks. Referees, in controversies between clergymen, to be chosen with the bishop's consent, 226, c. 9. Remigius, St, his day, 271. Renaiidot, on Oriental Liturgies, 241. Re-ordination, in what cases enjoined or forbid, 196, c. 68; 200, c. 8 ; 202, c. 19. Responsales, agents of foreign churches, 43. Responses, prayers by way of, 158 ; 216, c. 19. Rhetoric schools, those educated there must pass through the inferior orders, 231, c. 10. Richard, Hp., his festival, 266. Rochet, description of, 314, 431. Rogate, fifth Sunda\ after Easter, 374. Rogation Sunday, 374. Roman bishop, the first in England after the Reformation, 432 (/). Rood, holy day, 271. Rood-loft, description of, 323. Rupertus, de Divin. Off., 238. S. Sabbath or Saturday, distinguished from the Lord's Day, 217, c. 29 ; 218, cc. 49, 51 ; a work-day, 217, c. 29; Eucharist celebrated on, 218. cc. 49, 51 ; Gospels to be read on, 216, c. 16; not to fast, 196, c. 64. Sabbathians, 221, c. 7. See yovatians and Puritans. Sabellians, 219, c. 1 . Sacerdotal catalogue, 195, c. 51. See Canon and Priest. Sacred Antiquities, Thesaurus of, 2. Sacrifice (heathen) they who offered it censured, 201, cc. 1 1—14 ; 203, cc. 1—9. See Lapsed. Sacristy of a church, 50. Said or sung, meaning of, 342. Saints, days, Romish, names of why re- tained, 263. SaKKeAapio?, treasurer of a monastery, 42. Salutation, Christian form of, 413. Sance Bell, 325. Sancta Sophia, church of, 25, 47. Sanctuaries, their original, 231, c. 7. Sandals, of a bishop, 27. Sanderson, Bp., probably w rote the Pre- face to the Common Prayer in 1662 ; and the General Thanksgiving, 362. Sapientia, O, meaning of, 274. Sarmentitii, sarmenta, sarmina, names relating to the burning of Christians, 15. Saved, who meant, 221, c. 7- Scarf, use and derivation of, 319. Schismatics, accusations of against bi- shops rejected, 220, c. 6. Sclater, on the Church, 3. Schmidt, on forms of worship, 241. Scriptures, where read in churches, 51 ; 148—153; 216, c. 16; 219, c. 59; how- read by the Jews, 69 ; how by the pri- mitive Christians, 148; how divided, 149; solemnities used in reading of, 150, 151 ; apocryphal, 151 ; ancient translations of, 152 ; to be read by the laity, 198, c. 85. Sea, Forms of Prayer at, when added to the Liturgy, 285. Sea! of the Spirit, 221, c. 7. Sea's, of the people, 322. Second Service, Communion Service when fitly so called, 364. Sedes Majestatis, meaning of, 322. Sedilia, 322. Salmons, clergymen to be restrained from, 228, c. 23. Self-murderers, not allowed Christian burial, 419. INDEX. 499 Selling church-goods and estates, 205, c. 15. Seminarian*, 219, c. 1. Semiaxii, names of reproach to Chris- tians, 15. Sempronian law, 6. Sensual sin, 199, c. 2. Sentences; before Morning Prayer, why used, 329; various dispositions to which they are applicable, 330 ; when introduced into the Common Prayer, 291. — in the Communion Service, 380. in the burial office, 419 (c). Separation from the bishop forbid, 192, c. 31 ; 208, c. 6. Septuagesima, Sunday of, 370. Sepulchres, +9. Sepulc/irum C/iristi, 322. Seraphic hymn, attempts to corrupt it, 144. Sermons, account of in the ancient church, 153 ; who preached them, 154 ; different kinds of, 155. Service of the Church, preface concern- ing it, 281—286; hours of, 327 ; second, meaning and parts of, 364. Sexagesima Sunday, 371. Sexes, different places of, in the church, 51. Sharp, on the Rubrics, 243. Shepherd, on the Common Prayer, 243. Shrove-Tuesday , why so called, 371. Sick, visitation of, service for, 411 — 415; communion of the, 415— 417 ; anointing of, 412, 413 ; benediction of the, 416; why they should receive the Commu- nion, 417. Sigillum altaris, 321. Simon M agus,9. Simont/, in selling orders, forbid, 192, c. 29 ; 224, c. 2. Singers, 192, c. 26 ; 196, c. 69 ; 216, c. 24 ; not to wear the orarium, 216, c. 23 ; not to have heterodox wives or chil- dren, 226, c. 14 ; none to sing in the church but canoniral singers, 216, c. 15. Singing, an early practice in the church, 142; various modes of, in the church, 346, 391. Sites of churches, 49. Sitting, when allowed in divine worship. 86; never during prayer, 86. 2no7n;s, Sid, meaning of, when applied to prayer, 158. Sxevo^v'Aaf, chancellor of exchequer, 42, 50, 52. Slaves, on what condition to be admitted clergymen or monks, 197, c. 82 ; 225, c. 4 ; not to run away from his master, 208, c. 3. Slevogtii, Rituale Eucharisticum, 241. Sons of clergy, their manners regulated, 226, c. 14. Soothsaying forbid, 226, c 14. Sparrow, Bp., his Rationale of the Com- mon Prayer, 243. 2<£payis, in baptism, 110; confirmation, 136. Sponsors, sureties at baptism, 126; their different names, and number of, 127 ; of infants, duties of, 127 ; of adults, duties of, 125 ; qualifications of, 128; numbers of, 127, 394, 406. Spousage, meaning of, 408, 411. Sprinkling, sometimes used in baptism, 116. Standing at prayers on Lord's Day, 85 ; 202, c. 20. Stationary days, their meaning, and by what authority instituted, 90. Scriptures, Jewish mode of reading, 69. Staff, pastoral, 27, 315, 431. Slationes. See Stationary days. SraupwcTinoi', a name of Easter, 374. Sternhold, metrical psalms of, 359. Stewards, 42 ; of benefactions, 209, c. 8. Sticharion, 314. Stole, use and description of, 27, 319. Strabo, Wal. de Div. Off., 237. SOyxeAAot, advisers of prelates, 43. Summon, by whom an accused bishop was to be summoned, 197, c. 74. 2wV5tKot. See Defensores. Sunday, vacant, what Sundays formerly- called so. Sundays after Trinity, 375. Sundays and holy-days, the services on, 260, 368. Suburbs of a city, denoting all the country towns depending on the city magistrates, an ancient diocese, 189— 191. Suetonius on Christianity, 5, 11, 14. Suffragan bishops, 29. SweiaaKToi, women forbidden to live with the clergy, 199, c. 3, note. 500 INDEX. Sung or said, meaning of, 342. Swiora'/oiewji, a class of penitents, 58. 2yfTarTO|xat am Xptore, a vow at bap- tism, 119. Supremacy, oath of, 431 (a). Sureties in baptism. See Sponsors. Surplice, use of, 316 ; at funerals, 419(6). Suspension from clerical communion, for rejecting; a wife, 189, c. 5; for not receiving the Eucharist, 190, c. 8 ; for offering to choose a successor, 197, c. 66; for going to a victualling house, 195, c. 54; for reproaching one imper- fect in body, 195, c. 57 ; for neglect of cure, 195, c. 58 ; for not relieving poor clergymen, 195, c. 59; for purloining anything out of the church, 196, cc. 72, 73 ; for lay communion, 190, cc. 12, 13 ; for carrying oil to a synagogue or heathen temple, 196, c. 71 ; for praying with one excommunicated, 190, c. 11 ; or with a Jew or a heretic, 196, c. 65 ; for not keeping Lent, 196, c. 69; for becoming an eunuch, 192, c. 23 ; eat- ing blood, 196, c. 63 ; for fasting on the Sabbath, or Lord's day, 196, c.64; for separation, 192, c. 31 ; chance medley, 196, c. 66; for accepting doles from Jews, 196, c. 70; for dicing and drink- ing, 194, cc. 42, 43 ; for reproaching the emperor, 198, c. 84 ; for reproaching a priest or deacon, 195, c. 56 ; for going to the ccemeteries, or martyries, of heretics, 215, c 9. Swithun, Bp., account of him, 268. Synagogue, worship of, 68. Synodals, what meant by them, 2S1. Synods, provincial of bishops twice a year, 193, c. 37; 199, c. 5; 213, c. 20 : 227, c. 19 ; they finally decide all con- troversies, 193, c. 37 ; greater synods, 212, cc. 12, 13, 14; no synod without a metropolitan, 212, c. 16; no appeal from a provincial synod to a greater if it be erroneous, 212, c. 15 ; diocesan, 220, c. 6 ; general, not to be applied to, 220, C. 6. Sylvester, Bp., account of, 274. T. Tabernacle of the altar, 321. Tacitus on Christianity, 12. Ta£ I? UpOLTLKTI, 22. Teachers, 17. Te Deum, history of, 344 ; explanation of, 345. TeAexT), 21. Temple, service of, 16, 67 — 70. Tersanctus, hymn of, 105. Tetradites, or Quartodecimans, 221, c. 2. Thanksgiving, general, 362. Theodore, Penitentiary of, 63. Theophany, meaning of, 370. Theophoroi, 14. Thcrapeutie, 5. Thracian diocese, 191, note V. ; 219, c. 2 ; 229, c. 28. Thuri'oulum, a censer, 323. Tiara of a bishop, 27. Title, what is now called a title, 225, c. 6. Titular bishops, 29. Tippets, use and origin of, 317. Tombstones, where placed, 325. Trajan, letter to Pliny, 8. Transactors of Simoniacal promotions censured, 224, c. 2. Transfiguration, festival of, 269. Translations of bishops and clergymen forbid, 190, c. 12; 201, c. 15; 213, c. 21 i 225, c. 5; 230, CC. 1, 2. TpaVefa Upa, 50. Trine immersion, 195, c. 50. Trinity Sunday, festival of, 375 ; lessons for, 376. Troper, 321. Trulla, meaning of, 49. Twelfth-day, meaning of, 370. U. Yiol ©eoi, a title of baptized Christians, 20. YioSeai'a, baptism so called, 110. Uncovering the head in prayer, 87. Unction used in baptism, 120, 395: in confirmation, 120. put on the forehead, eyes, nose, mouth, and ears of heretics, when re- ceived into the church, 221, c. 7. Unleavened bread not used in the Eu- charist, 174. 'YTrcucoveii*, joining in the close of a verse in psalmody. 'YirepcZof, a church, 45. 'Ympwa, women's galleries in the church (omitted), 49. INDEX. 501 YjrTjpeVoi, deacons, 16, 23. 'YTro.aoAeis, precentors, 3", H3. 'Yiroypm^Eis, notaries, 142. 'YTrriSeKTat, deaconesses so called, 36. 'YrroSiaxorac, subdeacons, 25. 'YiroiriVrorTet, penitents, called prostra- tors or kneelers, 58 ; their station in the church, 58. Usury, forbid the superior clergy, 215, c. 4 ; to all clergy men, 194, c. 44 ; 202, c. 17. V. Vacancy of a see, for how long, 223, c. 25. Valentine, account of him, the origin of choosing Valentines, 265. Veils, at churching, 422 (d). Veneer, on the Common prayer, 243. Venial and mortal sins, 64. Veni Creator, by whom composed, 132. Venite exultemus, 252. Versicles, at the beginning of Morning Prayer, their antiquity ; of Evening Prayer, 329. Vert, Claude de, on the ceremonies of the church, 239. Vespers, 216, c. 18. See Even-song. an hour of prayer, how ancient, 91. Vessels, of wood, glass, silver, gold, &c, used at the Eucharist, 187. Vestment, or chasuble, its antiquity, &c, 312 ; its shape, 313 ; its colour, 313; where to be used, 313. Vestry of a church, 52. Vestures, ecclesiastical, 82—84 ; English rubrics on, 288 ; description of, 312 ; Romish, 312. Viaticum, 417. Vigils, whence originally derived, 261, 262. Village-bishops,200, c. 8 ; their authority, 204, c. 10 ; to do nothing without the city-bishop, 219, c.57; may give pacific letters, 211, c. 8 ; may make the obla- tion in the city, 208, c. 13 ; how made, 211, c. 10; laid aside, 219, c. 57. Vincent, account of him, 265. Virgins, professing chastity, 206, c. 19 ; they must not abhor marriage, 209, c. 9; nor insult married woman, 209, c. 10; may marry with bishop's leave, 227, c. 16. Virgin, espoused by one, and ravished by another, belongs to the former, 205, c. 11; otherwise to be married by them who ravished them, 196, c. 67 ; not to live with men as pretended sisters, 206, c. 19. Virgin, Blessed, office of, 249 ; visitation of, 268 (see Ave Maria) ; her assump- tion, 273 ; nativity, 271 ; conception, 273 ; purification, 370 ; hymns to the, 249. Visitation of the Sick, order of, 411 ; ab- solution in it, 414; communion in it, 415, 417. Visiting of the sick, the duty of the clergy, 413 ; whom the sick are to send for, 416 ; in what cases the office may be varied, 416 (e). Vulgar tongue, scriptures read in, 281 . W. Wafer-bread, at the Eucharist, 175, 383. Waldo on the Liturgy, 243. Washing the hands, a ceremony used be- fore entering into the church, 87 ; the feet, used by some at baptism, 126. Water mixed with the Eucharistical w ine, 175, 377; consecrated by prayer in bap- tism, 400. used in private baptisms, how to be disposed of, 401. Weather, who stood exposed to it, 19P, c. 69. Wednesday, a fast, 90. Wheatly, on the Common Prayer, 243 ; his authority for the derivation of Whit- Sunday, 375. White-garments, worn by the newly bap- tized, 125, 375. Whitsunday, festival of, 375. Widou; 16 ; prayer for, 160; order of com- municating, 166; he who marries one incapable of orders, 192, c. 18; to be protected by bishops, 225, c. 3 ; 231, c. 7. 502 INDEX. Women, not to baptize, 113; not to preach, 154; not to be retained by clergymen under the name of disci- ples, 199, c. 3 ; with child may be bap- tized,207,c. 6; procuring abortion, how treated, 206, c. 21 ; not to bathe with men, 217, c. 30; not to go into the chancel, 218, c. 44 ; stealing or forcing them forbid, 228, c. 27. fVomen's places in the church, 51. X. EeraSoxeta, connected with churches, 52. Z. Zacearia, his Bibliotheca Ritualis, 240.