eae hae doers παν Mert ee oe ee wor βοτὰ ᾿ ως ARI TP AM: OE 0 φως ned NI LPI Sik aed μι ,, τς re Ὁ Ὁ eS area a PO hae ere PELE lo ee 55 at tL POI aes a Mie PoP a. PF RLF RTS ΣΝ ome “ιν et — ee etd 5 νὰ - . . -- ν . aw ΜΝ res - Pal κα," « Ἂν a πῃ Ὁ = Ὁ. ws a Ἕ > » - OPP nal? ee om Ped πον ΟΣ γῇ a hr μι le b ndinetiaed -¥ - BxotaS ΑΘ ΡΥ Ό toe® Procter. Francis, 181 259 A history of the Book of common prayer.. see ἡ eee ἢ ὁτόσον Digitized by the Internet Archive in 2015 https://archive.org/details/historyofbookofcOOproc_1 ξ % ee A HISTORY OF THE BOOK OF GOMMON PRAYER. WITH A RATIONALE OF ITS OFFICES. BY FRANCIS "PROCTER, M.A., VICAR OF WITTON, NORFOLK 5 FORMERLY FELLOW OF ST. CATHARINE’S COLLEGE, CAMBRIDGE. Fifteenth Edition. WITH AN INTRODUCTORY CHAPTER ON THE HISTORY OF THE AMERICAN LITURGY, BY WILLIAM STEVENS PERRY, D.D., BISHOP OF IOWA. London und Helo Pork: MACMILLAN AND CO. 1881. BR τὰ {τ i lh coe a “Ἢ PREFACE. At the opening of the war for American Independence the clergy of the Church of England, who sympathized with the popular cause, readily conformed to the require- ments of the provincial assemblies, or the recommen- dations of their own vestries,2 and omitted from the service all mention of the temporal authority of the mother-land. The further prosecution of the struggle drove the clergy, who found compliance with the acts of Congress and the State legislatures incompatible with their convictions of duty, within the British lines, leaving their parishes destitute of clerical ministrations, and exposing their churches to the outrages of those who failed to distinguish between the English Church and the obnoxious measures of the Crown. The issue of the war, involving, as it did, the independence of 1 Bishop White earnestly ad- advice of his vestry, and acted vocated this course. Memoirs in accordance with their recom- of the Prot. Ep. Church, 2d mendation. Historical notes ed. pp. 76, 77. appended to Hawks and Perry’s 2 Parker, afterwards Bishop Reprint of the Early Journals of of Massachusetts, sought the General Convention, 1. 471,472. ao. 2 1V Preface. the Colonial Church} gave opportunity for the revision of the Book of Common Prayer; changes in which were now necessary, in consequence of the altered relations of Church and State. Slowly, and with evident reluctance, did the ministers and members of the Church betake themselves, on the return of peace, to the task thus imposed upon them. At the north, the clergy of Connecticut had bent their energies, from the moment that the issue of the strife was no longer doubtful, towards securing the episcopate. Until they had a bishop, they deemed themselves in- competent to effect an ecclesiastical organization, or to attempt a revision of the Liturgy In this unwilling- ness to enter upon the discussion of these matters, the clergy throughout New England,’ and not a few in New York,‘ and New Jersey,® sympathized. Even at the south this feeling obtained at the first. In Virginia, on the day following the Declaration of Independence, the State Convention ‘altered the Book of Common Prayer to accommodate it to the change in affairs,® and by 3 Reprint of the Early Jour- nals, Notes, 1. 435-437, 475. 4 Unpublished correspond- ence of the time in the posses- sion of the writer. 5 Bishop White’s Memoirs, p. 299. 1 ‘When, in the course of Divine Providence, these Amer- ican States became independent with respect to civil govern- ment, their ecclesiastical inde- pendence was necessarily in- cluded.’ Preface to the Ameri- can Book of Common Prayer. 2 Hawks and Perry’s Docu- mentary History of the Prot. Ep. Church of Connecticut, U. 272, 6 Reprint of the Early Jour- nals, 1.473. Hawks’ Ecclesias- tical Contributions,. Virginia,’ p. 238. Hoffman in his Treatise on the Law of the Preface. Vv subsequent legislative enactments restrained the clergy from consenting directly or indirectly ‘ to any alterations in the order, government, doctrine, or worship of the Church.’ ἢ course,? and it was not till later in the progress of the Maryland pursued the same conservative war that the State, not the clergy, attempted by civil legislation to effect the organization of the Church and the appointment of persons to exercise episcopal func- tions? To such an extent did these scruples obtain, that at the informal Convention of 1784, in which Massachusetts, Rhode Island, Connecticut, New York, New Jersey, Pennsylvania, Delaware, and Maryland were respectively represented, it was recommended as a ‘fundamental principle’ of organization for the ‘Episcopal Church in the United States of America ’— ‘That the said Church shal] maintain the doctrines of the Gospel as now held by the Church of England, and shall adhere to the Liturgy of the said Church as far as shall be consistent with the American Revolution, and the constitutions of the respective States.’ 4 Prot. Ep. Church in the U.S. p. 31, gives the particulars of these changes, * Folio ‘ Broadside ’ Proceed- ings of the preliminary Con- vention of Clergymen and Lay Deputies of the Prot. Ep. Ch. in the U.S. of America, held in New York, October 6th and 7th, 1784. But one or two copies of this document still exist. It was reprinted from an original copy preserved among the Ar- chives of the General Conven- tion among the notes appended to Hawks and Perry’s edition of The Early Journals, τ. 373-375. ? Hawks’ Ecclesiastical Con- tributions, τι. ‘Maryland,’ p. 284. 3 White’s Memoirs of the Prot. Ep. Ch. p. 92. Hawks’ Ecclesiastical Contributions, 11. ‘ Maryland,’ p. 290. 4 ‘Broadside’ Proceedings. This was the fourth ‘funda- mental principle.’ v1 Preface. * In May following, the Convention of Virginia, untrammelled by the ‘fundamental principles’ of this preliminary gathering, in which it was not officially represented, gave but a limited sanction to a review of the Prayer- Book in its instructions to its delegates to the General Convention of 1785;1 and accompanied this resolution with a requirement of the use, until further order, of the Liturgy of the Church of England, ‘with such alterations as the American Revolution has rendered necessary.’ 2 Bishop White assures us, with reference to the Con- vention of 1785, that ‘when the members first came together, very few-—or rather, it is believed, none of them—entertained thoughts of altering the Liturgy any further than to accommodate it to the Revolution.’? It would appear, however, from an examination of the manu- “script authorities of this period,‘ that as the time for the assembling of this Convention drew near, the minds of prominent clergymen and laymen of the Church in the i The language of this ‘instruction’ is as follows: expressed itself ‘not anxious to retain any other than that ‘ Should a change in the Liturgy be proposed, let it be made with caution. And in that case let the alterations be few, and the style of prayer con- tinue as agreeable as may be to the essential characteristics of our persuasion.’ In common with the Churches of Massa- chusetts, New Hampshire, and Rhode Island, the Convention which is commonly called the Apostles’ Creed.’ Journal of a Convention of the Clergy and Laity of the Prot. Ep. Church of Virginia, May, 1785, p. 14. 2 Tid. p. 17. 3 Memoirs of the Church, p. 102. 4 Reprint of the Early Jour- nals, τ. 476-478. 4 Preface. vil middle and southern States turned gradually in favour of a thorough revision of the Prayer-Book; and thus occasioned that unanimity of sentiment and rapidity of action so noticeable in the preparation and acceptance of the alterations proposed at this session. Measures had transpired since the informal meeting in New York that, doubtless, had an influence in bringing about this change of views; Connecticut had succeeded in her effort for the episcopate, and Samuel Seabury, D.D., the first American bishop, had been joyfully welcomed by the clergy of that State, and was already received in his episcopal character throughout New England. At the first Convocation of his clergy, held at Middletown, August 3d and 4th, 1785, the Bishop, together with the Rev. Samuel Parker, after- wards second Bishop of Massachusetts, the Rev. Ben- jamin Moore, afterwards second Bishop of New York, and the Rev. Abraham Jarvis, second bishop of Con- necticut, gave their careful attention to this subject of alterations, but their action was confined to the changes necessary to accommodate the Liturgy to the civil constitution of the State. ‘Should more be done,’ writes Bishop Seabury to Dr. White, in reviewing the action of the Convocation, ‘it must be a work of time and great deliberation.’ At a Convention of the churches of Massachusetts, New Hampshire, and Rhode 1 Documentary History, Con- 2 Documentary History, Con- necticut, τι. 263. Notes to necticut, τι. 282. Early Journals, τ. 618. vill Preface. Island, held the following month, the omissions and alterations agreed upon at Middletown were recom- mended to the churches in these States, and further changes were proposed, the use of which was postponed till there should be definite action on the subject at the Connecticut Convocation, appointed to meet at New Haven, and the General Convention in Philadel- phia.’ These proposed changes,? many of which were finally incorporated into the American Book of Common Prayer, were received with disfavour by Bishop Sea- bury and his’ clergy,? and were never formally adopted by the churches to which they were recommended. In Connecticut it was found that the laity were averse to any alterations, and though in accordance with the terms of the ‘Concordate’ entered into with the Bishops of the Scottish Church at the time of his consecration, Bishop Seabury published an edition of the Scottish Communion Office, and recommended it to the churches 1 Journals of the Conventions of the Prot. Ep. Church in the Diocese of Massachusetts, 1784- 1828, pp. 8-15. * These changes, in most re- spects identical with those sub- sequently contained in the ‘ Proposed Book,’ comprised an alteration of the Te Deum; the omission of the descent into hell in the Apostles’ Creed ; the disuse of the Athanasian Creed, and the discretionary use of the Nicene ; the omission of the ‘ Shorter Litany,’ and the Lord’s Prayer at the beginning of the Common Service; the use of the Gloria Patri only at the end of the Psalms; the ad- mission of parents as sponsors ; the omission of the sign of the Cross in Baptism when desired ; changes in the Burial and Marriage Services ; and a num- ber of verbal alterations of less moment. Journals of Conven- tions, Mass. 1785, pp. 10-14. 3 Doc. Hist. Conn, τι. 287, 288. Preface. | 1x of Connecticut, it was not deemed wise to enforce its use,! and by general consent the whole subject was suffered to wait a more fitting time. In the midst of these discussions, the first American Liturgy. appeared, the production of no convention, clerical or lay, but issued ‘for the use of the first episcopal church in Boston.’ 1 The title of this rare tract is as follows: ‘The Commu- nion Office, or Order for the Administration of the Holy Eucharist or Supper of the Lord. With Private Devo- tions. Recommended to the Episcopal Congregations in Connecticut, by the Right Reverend Bishop Seabury. New London; Printed by T. Green, M DCC LXxxvVI.’ 12mo. 23 pp. 2 Procter’s History of the Book of Common Prayer, p. 164. The heretical nature of this Liturgy may be inferred from the following extracts from the Preface: ‘The Liturgy, con- tained in this volume, is such, that no Christian, itis supposed, can take offence at, or find his conscience wounded in repeat- ing. The Trinitarian, the Uni- tarian, the Calvinist, the Armi- nian will read nothing in it which can give him any reason- able umbrage. Gop is the sole object of worship in these prayers; and as no man can This book, publicly come to Gop but by the one Mediator, Jesus CHRIST, every petition is here offered in His name, in obedience to His posi- tive command. The Gloria Patri,made and introduced into the Liturgy of the Church of Rome by the decree of Pope Damasus, towards the latter part of the fourth century, and adopted into the Book of Com- mon Prayer, is not in this Liturgy. Instead of that doxo- logy, doxologies from the pure Word of Gop are introduced, It is not our wish to make pro- selytes to any particular system or opinions of any particular sect of Christians. Our earnest desire is to live in brotherly love and peace with all men, and especially with those who call themselves the disciples of JESUS CHRIST, ‘In compiling this Liturgy great assistance hath been de- rived from the judicious correc- tions of the Reverend Mr. Lindsey ; who hath reformed the Book of Common Prayer x Preface. denounced by Parker, and the other:Massachusetts clergy, as heretical, was the result of the loss of the churchly element from the parish by the withdrawal of the loyalist proprietors from Boston, and the substitution in their place, during the war, and while the chapel was in other hands, of men of unsound views and unepiscopal training. The defection of this parish, if such it can be considered, had no imitators. The Prayer-Book, thus ‘Socinianized,’ only served to strengthen the prejudice at the north against hasty alterations and innovations. The Convention of 1785, at the very outset, assigned to the Committee appointed to report the alterations contemplated by the fourth ‘fundamental principle,’ the consideration of ‘ such further alterations in the Liturgy as it may be advisable for this Convention to recommend to the consideration of the Church here represented.’ ? This Committee consisted of the Rev. Samuel Provoost. subsequently bishop, and the Hon. James Duane of New York; the Rev. Abraham Beach, and Patrick Dennis, Esq., of New Jersey; the Rev. William White, D.D., afterwards bishop, and Richard Peters, Esq.; the Rev. Charles Henry Wharton, D.D., and James Sykes, according to the plan of the truly pious and justly celebrated Doctor Samuel Clarke. Several of Mr. Lindsey’s amendments are adopted entire. The altera- tions which are taken from him, and the others which are made, excepting the prayers for Con- gress and the General Court, are none of them novelties ; for they have been proposed and justified by some of the first divines of the Church of England.’ 1 Greenwood’s History of King’s Chapel, pp. 197, 198. 2 Journal of a Convention, &e. 1785, p. 6. Preface. xl Esq., of Delaware; the Rev. William Smith, D.D., bishop-elect, and Dr. Thomas Craddock, of Maryland ; the Rev. David Griffith, subsequently bishop-elect, and John Page, Esq., of Virginia; the Rev. Henry Purcell, D.D., and the Hon. Jacob Read, of South Carolina.t Little appears on the pages of the Journal of this Con- vention to mark the progress of the discussions with reference to these alterations; and the story of their preparation and adoption can only be gathered from the brief recollections of Bishop White? and incidental allusions occurring in the unpublished correspondence of the time. As the result of the action of the Conven- tion, certain alterations, rendered necessary by the issue of the war, were ‘approved of and ratified.’ Further changes, comprising a thorough review of the Liturgy and Articles of Religion were ‘ proposed and recommended’ 4 for adoption at a subsequent Convention. ‘These altera- tions, prepared by a subdivision of the committee on the changes in the Prayer-Book, were presented to the Con- vention without reconsideration by the whole committee; and even in Convention ‘there were but few points can- vassed with any material difference of opinion.”® They were mainly the work of the Rev. Dr. Wiliam Smith,® who received the thanks of the Convention for the assist- — ance he had rendered in perfecting the business before 1 Journal of a Convention, 4 Journal of a Convention, &e. 1785, p. 6. &e.;, 1875, pp. 12, 13, 2 Memoirs, pp. 102-107. 5 Bishop White, Memoirs, p. 3 Journal of a Convention, 108. ee., 1785, p. 12. 6 Ibid, pp. 104-106. ΧΙ Preface. them, and to whom, with the Rev. Drs. White and Wharton, the duty of publishing the ‘ Proposed Book’ was assigned. At the close of the session, Dr, Smith preached by request a sermon suited to the occasion of the introduction of the new Service, in which he alludes to the work of the Convention as that ‘Of taking up our Liturgy or Public Service where our former venerable Reformers had been obliged to leave it; and of pro- posing to the Church at Jarge such further alterations and improvements as the length of time, the progress in manners and civilization, the increase and diffusion of charity and toleration among all Christian denominations, and other cir- cumstances (some of them peculiar to our situation among the highways and hedges of this new world) seem to have rendered absolutely necessary.’ 1 : Authority was given to the Committee of Publication to prepare ‘a proper preface or address, setting forth the reason and expediency of the alterations.’? Liberty was granted them ‘to make verbal and grammatical corrections ; but in such manner, that nothing in form or substance be altered,’ * and they were further ‘ autho- rized to publish, with the Book of Common Prayer, such of the reading and singing psalms, and such a 1¢A Sermon preached in Liturgy and Public Service of Christ-Church, Philadelphia, on ' Friday, October 7th, 1785, be- fore the General Convention of the Prot. Epis. Ch., in the States of New York, New Jersey, Pennsylvania, Dela- ware, Maryland, Virginia, and South Carolina; on occasion of the first Introduction of the the said Church, as altered and recommended to future Use, by the Convention. By William Smith, D.D., Principal of Washington College, and Rec- tor of Chester Parish in the State of Maryland,’ p. 25. 2 Journal, 1785, p. 17. 3 Ihid. ~ ad ~ Preface. X11 Kalendar of Proper Lessons for the different Sundays and Holy-days throughout the year, as they “should think proper.” ’! With these powers the Committee set about their work; Dr. White, the chairman, at Philadelphia, Dr. Smith at his college and parish in Maryland, and Dr. Wharton by an occasional communication and by visit now and then to his colleagues, all engaged and interested in the task. The result of their labours ap- peared the following spring, and has always been known as the ‘Proposed Book, published in Philadelphia in 1786; it was reprinted in London in 1789, and subse- quently formed a volume of the ‘ Reliquie Liturgice,’ edited by the Rev. Peter Hall, M.A. From its rarity and the circumstances of its preparation, exhibiting as it does the peculiar views of those who were among the foremost of our clergy and laity at the period of the Church’s organization, and presented by them to the archbishops and bishops of the Mother Church in con- nexion with the request for the episcopal succession, it cannot fail to receive attentive study as a most impor- tant volume of our ecclesiastical history, both in respect to liturgies and doctrines. We give from the original manuscripts, still preserved among the archives of the General Convention and in the keeping of the writer, these important alterations, noting the further changes made in the work of the Committee of the Convention by the Committee of Publication in their revision of the same. 1 Journal, 1785, p. 17. X1V Preface. Alterations agreed upon and confirmed in Convention Jor rendering the Liturgy conformable to the Principles of the American Revolution, and the Constitutions of the several States. 1. That in the suffrages after the Creed, instead of O Lord, save the King, be said O Lord, bless and preserve these United States. 2. That the Prayer for the Royal Family in Morning and Evening Service be omitted. 8, That, in the Litany, the 15th, 16th, 17th, and 18th petitions be omitted, and that instead of the 20th and 21st petitions, be substituted the following: That it may please thee to endue the Congress of these United States, and all others in authority, legis- lative, executive, and judicial, with grace, wisdom, and under- standing, to execute justice and to maintain truth. 4. That when the Litany is not said, the Prayer for the High Court of Parliament be thus altered : Most gracious God, we do humbly beseech thee, as for these United States in general, so especially for their Delegates in Congress: That thou wouldest be pleased to direct and prosper all their consultations to the advance- ment of thy glory, the good of thy Church, the safety, honour, and welfare of thy people, that all things may be so ordered and settléd by their endeavours, upon the best and surest foundations, that peace and happiness, truth and justice, religion and piety, may be estab- lished among us for all generations, &c. to the end. And the Prayer for the King’s Majesty altered as follows, viz. : A Prayer for our Civil Rulers. O Lord, our heavenly Father, the high and mighty Ruler of the Universe, who dost from thy throne behold all the dwellers upon earth; Most heartily we beseech thee with thy favour to behold all in authority, legislative, executive, and judicial, in these United States ; and so replenish them with the grace of thy Holy Spirit, that they may alway incline to thy will and walk in thy way: Endue them plenteously with heavenly gifts; grant them in health and wealth long to live, and that, after this life, they may attain everlasting joy and felicity, through Jesus Christ our Lord. Amen. 5. That the first Collect for the King in the ‘Comniunion Service be omitted, and that the second be altered as follows : Preface. XV instead of the hearts of Kings are in thy rule and governance, be said that the hearts of all Rulers are in thy governance, &c.; and instead of the words, heart of George thy servant, insert so to direct the rulers of these States, that in all their thoughts, &c., changing the singular pronouns to the plural. 7.1 That in the answer in the Catechism to the question, What is thy duty towards thy Neighbour ? for to honour and obey the King, be substituted to honour and obey my Ciwil Rulers, to submit myself, &e. 8. That instead of the observation of the 5th of November, the 30th of January, the 29th of May, and the 24th of October, the following service be used on the 4th July, being the Anniversary of Independence. 9. That in the Forms of Prayer to be used at Sea, in the prayer O Eternal G'od, &c. instead of these words, unto our most gracious Sovereign Lord, King George, and his Kingdoms, be inserted the words, to the United States of America ; and that instead of the word Island, be inserted the word Country ; and in the Collect O Almighty God, the Sovereign Convmander, be omitted the words the honour of our Sovereign, and the words the honour of our Country inserted. Service for the Fourth of July.2, With the Sentences before Morning and Evening Prayer. The Lord hath been mindful of us, and he shall bless us; he 1 No sixth paragraph appears in the manuscript, or in the printed copy appended to Bishop White’s Memoirs, pp. 262-377. 2 This simple title was am- _plified by the Committee of Publication to the following :— ‘A Form of Prayer and Thanksgiving to Almighty God for the inestimable Blessing of Religious and Civil Liberty ; to be used yearly on the Fourth day of July, unless it happens to be on Sunday, and then on the day following.’ The Committee added three sentences (Deut. xxxiii. 27, 28, 29), restricted their use to Morn- ing Prayer, and supplied an Epistle (Phil. iv. 4-8) and Gos- pel (5. John viii. 31-36). This office, Bishop White tells us, was ‘ Principally arranged, and the prayer “ composed’’ by the Rev. Dr. Smith.’ The Bishop also informs us that he ‘ kept XV1 Preface. shall bless them that fear him, both small and great.! O that men would therefore praise the Lord for his goodness, and declare the wonders that he doeth for the children of men ! 2 Hymn insiead of the Venite. My song shall be alway of the loving-kindness of the Lord : with my mouth will I ever be showing forth? his truth from one generation to another. The merciful and gracious Lord hath so done his marvellous works : that they ought to be had in remembrance,® Who can express the noble acts of the Lord: or show forth all his praise 26 : The works of the Lord are great : sought out of all them that : have pleasure therein.” For he will not alway be chiding: neither keepeth he his anger for ever.8 He hath not dealt with us after our sins: nor rewarded us according to our wickedness.? For look how high the heaven is in comparison of the earth: so great is his mercy toward them that fear him,” Yea, like as a father pitieth his own children: even so is the Lord merciful unto them that fear him.” Thou, O-God, hast proved us : Thou also hast tried us, even 13 as silver is tried.¥8 Thou didst remember us in our low estate, and redeem us from our enemies : for thy mercy endureth for ever.“ the day from respect to the re- Ὁ ΒΒ: ΌΧΙ: quisition of the Convention ; 6 Ph, eva. 2: but could never hear of its Y Ps, oxi. 2: being kept in above two or a PS cn Ὁ three places besides Philadel- 9 Verse 10. phia.’ Memoirs, p. 105. 10. Verse 11. ΡΒ cxv. 22°05, it Verse 13. 2 Ps. cvii. 21, The references 12 ¢ Like’ substituted for added in the ‘ Proposed Book.’ ‘even’ in the ‘ Proposed 3 The word ‘forth’ omitted Book.’ by the Committee. 1 Ps. Ἰσν . * Ps, deer “41, 14 Pg, cxxxvi, 23, 24; - N “Ἂν - ΒΔΟΣΣ <74304- ah ΕΣ ΑἹ Preface. xvil Proper Psalm, cxviii., except vv. 10, 11, 12, 13, 22, 23, to conclude with v. 24, First Lesson, Deut. viii Second Lesson, Thess. v., verses 12-23, both inclusive. Collect for the Day. Aimighty God, who hast in all ages shewed forth thy power and mercy in the wonderful preservation of thy Church, and in the protection of every nation and people professing thy holy and eternal truth, and putting their sure trust in thee; We yield thee our unfeigned thanks and praise for all thy public mercies, and more especially for that signal and wonderful manifestation of thy providence which we commemorate this day. Wherefore not unto us, Ὁ Lord, not unto us, but unto thy name be ascribed all honour and glory, in all churches of the saints, from genera- tion to generation, through Jesus Christ our Lord. Amen. A Thanksgiving for the Day, to be said after the General Thanksgiwing. Ὁ God, whose name is excellent in all the earth, and thy glory above the heavens, who as on this day didst inspire and direct the hearts of our Delegates in Congress to lay the perpetual foundations of peace, liberty, and safety ; We bless and adore thy Glorious Majesty for this thy loving-kindness and providence. And we humbly pray that the devout sense of this signal mercy may renew and increase in us a spirit of love and thankfulness to thee, its only Author, a spirit of peaceful submission to the laws and government of our country, and a spirit of fervent: zeal for our holy religion, which thou hast preserved and secured to us and our posterity. May we improve these inestimable bless- ings for the further? advancement of religion, liberty, and science throughout this land, till the wilderness and solitary place be made? glad through us, and the desert ἴο 3 rejoice and blossom as the rose. This we beg, &c. 1 ‘Further’ omitted in the 2 “Made’ omitted. ‘Proposed Book.’ 3 *To’ omitted. XVill Preface. Alterations in the Book of Common Prayer, and Admini- stration of the Sacraments and other Rites and Core- monies of the Church, according to the Use of the Church of England, proposed and recommended to the Protestant Episcopal Church in the United States of Americi. The Order for Morning Service daily throughout the Year. ἡ 1. The following sentences of Scripture are ordered to be prefixed to the usual sentences, viz. :— ‘The Lord is in his holy temple : let all the earth keep silence before him.’ Hab. ii. 10.1 ‘From the rising of the sun to the going down of the same my name shall be great among the Gentiles; and in every place incense shall be offered unto my name, and a pure offering: for my name shall be great among the heathen, saith the Lord of hosts.’ Malachi.? [Bishop White, in his printed list of the alterations appended to the ‘Memoirs,’ gives a third additional sentence—‘ Let the words of my mouth, and the meditation of my heart, be always acceptable in thy sight, O Lord, my strength and my Redeemer.’ Psalm xix. 14; but no trace of this appears in the manuscript or in the ‘ Proposed Book.’ This sentence was thus placed in the Prayer-Book of 1789, but must have been first adopted at that time. | 2. That the rubric preceding the Absolution be altered thus :— A Declaration to be made by the Minister alone, standing, concern- ing the forgweness of sins.? 3. That in the Lord’s Prayer the word who be substituted in lieu of which, and that those who trespass stand instead of them that trespass. 4, That the Gloria Patri be omitted after the O come, let us sing, 1 The ‘Proposed Book’ has 3 In the ‘Proposed Book’ this the number of the verse cor- rubric is transposed thus:—A rectly, £20,’ Declaration concerning the For- 2 In the‘ Proposed Book’ the giveness of Sins, to be made by reference is Mal. 1. 11. the Minister alone, standing, the people still kneeling. Preface. xix and in every other place, where by the present rubric it is ordered to be inserted, to the end of the reading Psalms, when shall be said or sung Gloria Patri, &c., or Glory be to God on high, and on earth peace, goodwill towards men, at the discretion of the Minister. 5. That in the Te Deum, instead of honourable, it be adorable, true, and only Son; and aiwivid of didst not abhor the Virgin's womb, didst humble thyself to be born of a pure Virgin. 6. That until a proper selection of Psalms be made, each Minister be allowed to use such as he may choose. 7. That the same liberty be allowed respecting the Lessons. 8. That the article in the Apostles’ Creed, He descended into hell, be omitted. 9. That the Athanasian and Nicene Creeds be entirely omitted 10. That after the response, And with thy spirit, all be omitted to the words, O Lord, show thy mercy upon us, which the Minister shall pronounce, still kneeling. 11. That in the suffrage, Make thy chosen people joyful, the word chosen be omitted; and also the following suffrages to O God, make clean our hearts within us. 12. That the rubric after these words, And take not thy Holy Spirit from us, be omitted. Then the two Collects to be said. In the Collect for Grace, the words be ordered to be omitted, and the word be inserted instead of to do alway that is. 13. In the Collect for the Clergy and People, read Almighty and Everlasting God, send down upon all Bishops and other Pastors, and the Congregations committed, &c. to the end. 14. [The article thus numbered in the manuscript is erased, it being a repetition of a part of the fourth.] 15. That the Lord’s Prayer, after the Litany, and the subse- quent rubric, be omitted. 16. That the Short Litany be read as follows :—Son of God, we beseech thee to hear us. Son of God, we beseech thee to hear us. Ὁ Lamb of God that takest away the sin of the world. Grant us thy peace. O Christ, hear us. O Christ, hear us. Lord, have mercy upon us, and deal not with us according to our sins ; neither reward us according to our iniquities. After which, omit the words Let us pray. 17. That the Gloria Patri after O Lord, arise, &c. be omitted, as also the Let us pray after We put our trust in thee, &c. ὃ 2 χπ Preface. 18. That in the following prayer, instead of righteously have deserved, it be justly have deserved. 19. That in the First Warning for Communion, the word damnation following these words, increase your, ὥς. be read condemnation ; and the two paragraphs after these words, or else come not to that holy table, be omitted, and the following one be read, and if there be any of you who by these means cannot quiet their conscience, ὥς. The words learned and discreet, epithets given to the ministers, to be also omitted. 20. In the Exhortation to the Communion, let it run thus :— For as the benefit is great, &c., to drink his blood,. so is the danger great if we receive the same unworthily. Judge, therefore, yourselves, he. 21. That, in the rubric preceding the Absolution, instead of pronounce this Absolution, it be Then shall the Minister stand up, and turning himself to the people, say. 22. That in the Baptism of Infants, parents may be admitted as sponsors. 23. That the Minister, in speaking to the sponsors after these words, Vouchsafe to release him, say Release him from sin; and in the second prayer, instead of remission of his sins, read remission of sin. 24. That the questions addressed to the sponsors, and answers, instead of the present form, be as follow :— 25. Dost thou believe the Articles of the Christian faith, as con- tained in the Apostles’ Creed, and wilt thou endeavour to have this child instructed accordingly 3 Answer. I do believe them, and, by God’s help, will endeavour so to do. Wilt thou endeavour to have him brought up in the fear of God, and to obey God's holy will and commandments ? Answer. I will, by God’s assistance. 26. That the sign of the cross may be omitted, if particularly desired by the sponsors or parents, and the prayer to be thus altered (by the direction of a short rubric) :—We receive this child into the congregation of Christ’s flock, and pray that hereafter he may never be ashamed, d&c., to the end. 27. That the address, Seeing now, dearly beloved, &c., be omitted. 28. That the prayer after the Lord’s Prayer be thus changed, Preface. ΧΧῚ We yield thee hearty thanks, &c., to receive this infant as thine own child by baptism, and to incorporate him, &c. 29. That in the following exhortation the words to renounce the devil and all his works, and in the charge to the sponsors, the words vulgar tongue be omitted. 30. That the forms of Private Baptism and of Confirmation be made conformable to these alterations. 31. That in the exhortation before Matrimony, all between these words, holy matrimony and therefore, if any man, &c., be omitted. 32. That the words J plight thee my troth be omitted in both places, and also the words with my body I thee worship, and also pledged their troth either to other. 33. That all after the Blessing be omitted. 34. In the Burial Service, instead of the two Psalms, take the following verses of both, viz. Ps. xxxix. verses 6, 7, 8, 9, 12, 13, and Ps. xc.to verse 13. In the rubric, that the words unbaptised or be omitted. For the declaration and form of interment, beginning Foras- much as, &c., insert the following, viz.: Forasmuch as it hath pleased Almighty God, in his wise providence, to take out of this world the soul of our deceased brother [sister] lying now before us ; we, therefore, commit his [her] body to the ground, earth to earth, ashes to ashes, dust to dust (thus at sea—to the deep to be turned into corruption), looking for the general resurrection in the last day, and the life of the world to come, through our Lord Jesus Christ, at whose second coming, in glorious majesty, to judge the world, the earth and the sea shall give up their dead ; and the corruptible bodies of those who sleep in him shall be changed, and made like unto his own glorious body, according to the mighty working whereby he is able to subdue all things unto himself. In the sentence, I heard a voice, &c., insert who for which. The prayer following the Lord’s Prayer to be omitted. In the next Collect, leave out the words, as our hope is this our brother doth. For them that insert those who. 35. In the Visitation of the Sick, instead of the absolution as it now stands, insert the declaration of forgiveness which is ap- pointed for the Communion Service, or either of the two collects which are taken from the Commination Office and appropriated to Ash Wednesday may be used. Xxil Preface. In the Psalm, omit the 3d, 6th, 9th, and 11th verses, In the Commendatory Prayer, for miserable and naughty, say vain and miserable. Strike out the word purged. In the prayer ‘for persons troubled in mind,’ omit all that stands between the words afflicted servant and his soul is full, &c., and instead thereof say afflicted servant, whose soul is full of trouble; and strike out the particle but, and proceed, O merciful God, &c. 36. A form of prayer and visitation of prisoners for notorious crimes, and especially persons under sentence of death, being much wanted, the form entitled ‘Prayers for Persons under Sentence of Death, agreed upon at a Synod of the Archbishops and Bishops, and the rest of the Clergy of Ireland, at Dublin, in the year 1711,’ as it now stands in the Book of Common Prayer of the Church of Ireland, is agreed upon, and ordered to be adopted, with the following alterations, viz. :— For the absolution, take the same declaration of forgiveness, or either of the collects above directed for the Visitation of the Sick, The short collect O Saviour of the world to be left out, and for the word frailness say frailty. 37. In the Catechism, besides the alteration respecting the civil powers, alter as follows, viz, :— What is your name ?—N. M. When did you receive that name?—TI received it in Baptism, whereby I became a Member of the Christian Church. What was promised for you in Baptism?2—That I should be instructed to believe the Articles of the Christian faith, as contained in the Apostles’ Creed, and to obey God’s holy will and keep his commandments. Dost thou think thou art bound to believe all the Articles of the Christian faith, as contained in this Creed, and to obey God’s holy uill and to keep his commandments 2— Yes, verily, I do. Instead of the words verily and indeed taken, say spiritually taken. Answer to question How many Sacraments 2? — Two, Baptism and the Lord’s Supper. 38. Instead of a particular Service for the Churching of Women and Psalms, the following special prayer is to be intro- duced after the General Thanksgiving, viz.—This to be said when any woman desires to return thanks, &c. ‘O Almighty God, we give thee most humble and hearty Preface. XX thanks for that thou hast been graciously pleased to preserve this woman, thy servant, through the great pains and perils of child-birth. Incline her, we beseech thee, to shew forth her thankfulness for this thy great mercy, not only with her lips, but by a holy and virtuous life. Be pleased, O God, so to establish her health, that she may lead the remainder of her days to thy honour and glory, through Jesus Christ our Lord. Amen.’ 39. The Commination Office on Ash Wednesday to be discon- tinued ; and therefore the three Collects, the first ἀρ ραν, 1. O Lord, we beseech thee, 2. O most mighty God, 3. Turn thou us, O good Lord, shall be continued among the Baduatanal Prayers, and used after the Collect on Ash Wednesday, and on such other occasions as the Minister shall think fit. Articles of Religion. 1. Of Faith in the Holy Trinity. There is but one living, true, and eternal God, the Father Almighty ; without body, parts, or passions ; of infinite power, wisdom, and goodness; the maker and preserver of all things, both visible and invisible; and Lord Jesus Christ, Son of God, begotten of the Father before all worlds, very and true God ; who came down from heaven, took man’s nature in the womb of the Blessed Virgin of her substance, and was God and man in one person, whereof is one Christ; who truly suffered, was crucified, dead and buried, to reconcile his Father to us, and to be a sacrifice for the sins of all men. He rose again from death, ascended into heaven, and there sitteth until he shall return to judge the world at the last day ; and one Holy Spirit, the Lord and giver of life, of the same divine nature with the Father and the Son. 2. Of the sufficiency of the Holy Scriptures for Salvation. [Article VI. of the English Prayer-Book, unchanged.] 3. Of the Old and New Testament. There is a perfect harmony and agreement between the Old Testament and the New; for in both, everlasting life is offered to mankind by Christ, who is the only Mediator between God XXIV Preface. and man; both being God and man: and although the law given by Moses, as to ceremonies and the civil precepts of it, doth not bind Christians, yet all such are obliged to observe the moral commandments which he delivered. 4. Of Creeds. The creed, commonly called the Apostles’ Creed, ought to be recelved and believed, because it may be proved by the Holy Scripture. 5. Of Original Sin. By the fall of Adam, the nature of man is become so corrupt as to be greatly depraved, having departed from its primitive innocence, and that original righteousness in which it was at first created by God. For we are now so naturally inclined to do evil, that the flesh is continually striving to act contrary to the Spirit of God; which corrupt inelination still remains even in the regenerate. But though there is no man living who sinneth not, yet we must use our sincere endeavours to keep the whole law of God, so far as we possibly can. 6. Of Free-will. [The Tenth English Article, with the words ‘ Christ preventing us, that we may have a good will,’ simplified to ‘Christ giving us a good will.’] 7. Of the Justification of Man. [The same as the Eleventh English Article, with the omission of the last clause,—‘as more largely is expressed in the Homily of Justification.’] 8. Of Good Works. [The same as the Twelfth English Article. ] 9. Of Christ alone without Sin. Christ, by taking human nature upon him, was made like unto us in all things, sin only excepted. He was a Lamb without spot, and by the sacrifice of himself, once offered, made atonement and propitiation for the sins of the world; and sin was not in him. But all mankind besides, though baptized and born again in Christ, do offend in many things. For if we say we have no sin, we deceive ourselves, and the truth is not in us, 10. Of Sin after Baptism. They who fall into sin after baptism may be τανοβοα by repentance ; for though after we have received God’s grace, we Preface. XXV may depart from it by falling into sin, yet through the assistance of his Holy Spirit, we may, by repentance and the amendment of our lives, be restored again to his favour. God will not deny remission of sins to those who truly repent, and do that which is lawful and right; but all such, through his mercy in Christ Jesus, shall save their souls alive. 11. Of Predestination. Predestination to life, with respect to every man’s salvation, is the everlasting purpose of God, secret to us ; and the right know- ledge of what is revealed concerning it is full of comfort to such truly religious Christians as feel in themselves the spirit of Christ, mortifying the works of their flesh and their earthly affections, and raising their minds to heavenly things. But we must receive God’s promises as they be generally declared in Holy Scripture, and do his will, as therein expressly directed; for without holiness of life no man shall be saved. 12. Of obtaining Eternal Salvation only by the Name of Christ. They are to be accounted presumptuous, who say that, &c. [as in the Eighteenth English Article]. 13. Of the Church, and its Authority. The visible Church of Christ is a congregation of faithful men, wherein the pure word of God is preached, and the sacraments are duly administered, according to Christ’s ordinance, in all things necessary and requisite. And every Church hath power to ordain, change, and abolish rites and ceremonies for the more decent order and good government thereof, so that all things be done to edifying. But it is not lawful for the Church to ordain anything contrary to God’s word ; nor so to expound the Scrip- ture as to make one part seem repugnant to another; nor to decree or enforce anything to be believed, as necessary to salva- tion, that is contrary to God’s holy word. General Councils and Churches are liable to err, and have erred, even in matters of faith and doctrine, as well as in their ceremonies. 14, Of Ministering in the Congregation. [Same as the Twenty-third English Article. ] 15. Of the Sacraments. [Same as the Twenty-fifth English Article, with the omission of the last two paragraphs. ] 16. Of Baptism. [Same as the T'wenty-seventh English Article, with two verbal ΧΧΥΪ Preface, changes,—Grafted into the Church, for grafted in the Church, and the forgiveness of sin for forgiveness of sin.] 17. Of the Lord’s Supper. [Same as the Twenty-eighth English Article, with the omission of the last paragraph. | 18. Of the one Oblation of Christ upon the Cross. [Same as the first sentence of the Thirty-first English Article.] 19. Of Bishops and Ministers. The Book of Consecration of Bishops, and Ordering of Priests and Deacons, excepting such part as requires any oaths or sub- scriptions inconsistent with the American Revolution, is to be adopted as containing all things necessary to such consecration and ordering. 20. Of a Christian Man’s Oath. The Christian religion doth not prohibit any man from taking an oath, when required by the magistrate, in testimony of truth, But all vain and rash swearing is forbidden by the Holy Seriptures. The Table of Holy Days. The following days are to kept holy by the Church, viz. :— All the Sundays in the year, in the order enumerated in the Table of Proper Lessons, with their respective services ; Christmas, Circumcision, Epiphany; Easter Day, Monday and Tuesday; Ascension Day; Whitsunday, Monday and Tuesday. The following days are to be observed as Days of Fasting, viz.—Good Friday and Ash Wednesday. The following days are to be observed as Days of Thanks- giving, viz.—the Fourth of July, in commemoration of American Independence, and the First Thursday in November, as a day of General Thanksgiving. The ‘ Proposed Book’ was hardly out of the printers’ hands before it was evident, to quote the language of Bishop White, ‘that, in regard to the Liturgy, the la- bours of the Convention had not reached their object.’ ? 1 Memoirs, p. 112. Preface, XXVll South Carolina,! Virginia,? Maryland,’ and Pennsyl- vania * proposed new amendments. No Convention met in Delaware. New Jersey rejected the Book ; and New York postponed the question of its ratification. The prospect of the speedy success of the efforts for the Episcopal Succession in the English line served to hinder the ratification and use of the ‘ Proposed Book.’ Objections made by the English Archbishops and Bishops to the mutilation of the Apostles’ Creed, and the omission of the Nicene, were obviated by the action of the General Convention at Wilmington, Delaware, in October, 1786. The clause, ‘He descended into hell, Parr a sy 1 Bishop White tells us in his Memoirs (p. 112) that ‘in South Carolina, the book was received without limitation.’ A reference to the Journal of the Convention of that State for 1786, as reprinted in Dalcho’s Hist. of the Church in S. Caro- lina, pp. 471-3, gives evidence to the contrary. The changes adopted by this Convention embraced not only matters of punctuation, but comprised important alterations and omis- sions in almost every part of the Service. * In Virginia, the only ex- ception taken to the book was the ‘rubric before the Commu- nion Service’ (Journal of Va. Conv.1786, appended to Hawks’ Eccl. Contributions, vol.i. p. 16, Appendix). The ‘rubric held to be intolerable in Virginia, was that allowing the Minister to repel an evil liver from the Communion.’ (Bishop White's Memoirs, p. 112.) 3 Maryland required the re- storation of the Nicene Creed, and the addition of an Invoca- tion to the Consecration Prayer in the Communion Office. Hawks and Perry’s Reprinted Journal, i. 569, 570, 4 Pennsylvania added to the Maryland amendments a new question and answer in the Bap- tismal Services, and changes in the Burial Service and the Articles. XXV111 Preface. was restored, and the Nicene Creed inserted after the Apostles’ Creed, prefaced by the rubric [or this]. This measure having removed the still remaining hindrances to the consecration of Bishops for America by the English Archbishops and Bishops, the ‘ Proposed Book’ was gradually laid aside, as having failed to commend itself to the Church’s acceptance. At the meeting of the General Convention of 1789, the question of union between the churches of New England, with Seabury as their Episcopal head, and those of the middle and southern States, offered a topic of absorbing interest. When this measure was effected at the ad- journed meeting of the same year, and the Church was at unity with herself, the preparation of a Liturgy became the first duty. The New England deputies, under the leadership of the Rev. Dr. Parker, ‘proposed that the English Book should be the ground of the proceedings held, without any reference to that set out and proposed in 1785,’? Others contended that a Liturgy should be framed de novo, ‘without any reference to any existing book, although with liberty to take from any, whatever the Convention should think fit.’? The result of the discus- sion appears in ‘the wording of the resolves, as they stand in the Journal, in which the different committees are appointed, to prepare a Morning and Evening Prayer —to prepare a Litany—to prepare a Communion Service, and the same in regard to the other portions of the 1 Bishop White’s Memoirs, Ὁ. 147. 2 Tbid. Preface. XX1X Liturgy. In 1785, the phraseology was to alter the said service. The latitude of change this action of the Convention seemed to predicate, was lessened by the general disposition of the members to vary the new book as little as possible from the English model. The alte- rations, other than those of a political nature, were mainly verbal, together with the omission of repetitions, the addition of selections of Psalms, Office for the Visita- tion of Prisoners, from the Irish Prayer-Book; Prayer and Thanksgiving for the fruits of the earth, &c., and Family Prayer. Besides these, Bishop Seabury secured the restoration to the Consecration Prayer of the Obla- tion and Invocation found in King Edward VI.’s First Book, and retained in the Scotch Offices. In this he effected for the American Church a closer conformity in her eucharistic office to the primitive models, and fully answered the requirement of the ‘ Concordate’ he had signed on his consecration. A misunderstanding between the House of Bishops and the House of Clerical and Lay Deputies, with re- spect to the printing of the controverted clause in the Apostles’ Creed concerning the descent into hell, gave occasion for uneasiness among the clergy at the north ; but at the next General Convention, in 1792, the matter was definitely settled, as the House of Bishops origin- ally intended, and as it now stands.’ 1 Allusion to this misunder- 155-160, where its bearing on standing appears in Bishop _ the question earlier brought be- White’s Memoirs, pp. 150-152, fore this Convention—as to the ΧΧΧ Preface. The Athanasian Creed was finally rejected at this review of the Prayer-Book, although its discretionary use was agreed to by the House of Bishops. The House of Clerical and Lay Deputies negatived this proposition, and even after conference with the Bishops, ‘ would not allow of the Creed in any shape.’ ! In this connexion we append from the original manu- script, never before printed, the opinion of the Bishop of Connecticut, concerning this Creed. It is a portion of a letter to his friend, Dr. Parker, afterwards Bishop of Massachusetts, and bears the date of December 29, 1790 :— ‘With regard to the propriety of reading the Athanasian Creed in church, I never was fully convinced. With regard to the impropriety of banishing it out of the Prayer-Book, I am clear ; and I look upon it, that those gentlemen who rigidly insisted upon its being read as usual, and those who insisted on its being thrown out, both acted from the same uncandid, uncomplying temper. They seem to me to have aimed at forcing their own opinion on their brethren. And I do hope, though possibly I hope in vain, that Christian charity and love of union will sometime bring that Creed into this book, were it only to stand as articles of faith stand ; and to show that we do not renounce the Catholic doctrine of the Trinity, as held by the Western Church.’? binding authority of the Eng- lish Liturgy until altered—is fully discussed. The unpub- lished correspondence of Bishop White and Bishop Seabury, pre- served among the archives of the General Convention, and now in the keeping of the writer, contains original letters that passed on this subject, giving fully the views of these distinguished men on a matter - so fraught with interest and importance. 1 White’s Memoirs, p. 150. 2In the collection cf the writer. “BG ; Preface. ΧΧΧῚ In 1792, the printing of the clause concerning the descent, in the Apostles’ Creed, was changed to its pre- sent form, instead of being in italics and between the parenthetical marks as in the edition of 1790. The Ordinal was set forth at this Convention. With refer- ence to this, Bishop White informs us that ‘There was no material difference of opinion, except in regard to the words used by the Bishop at the ordination of Priests— “Receive ye the Holy Ghost,” and “ Whose sins thou dost forgive they are forgiven ; and whose sins thou dost retain, they are retained.” Bishop Seabury, who alone was tenacious of this form, consented at last, with great reluctance, to allow the alternative of another as it now stands.’1 A joint Committee of both Houses was appointed to ‘compare the printed edition of the Book of Common Prayer with the original acts of the last General Convention, 2 and thus to secure a standard copy. The consideration of the Articles of Religion was dismissed for the present. . . . - 249 GHAP TER ΤΙ THE COLLECTS, EPISTLES, AND GOSPELS; AND PROPER LESSONS FOR SUNDAYS AND HOLY DAYS. .. . . 269 CHAPTER UE THE ORDER FOR THE ADMINISTRATION OF THE LORD’S SUPPER, OR HOLY COMMUNION. SECT. _I, Primitive Liturgies . . : Sees? sao The Anaphora of the (sourey of St. Chrisostene Me hE ys Tage 2. Ordinarium et Canon Misse, secundum usum Ecclesia Sarisburtensis . . . gia PB τὸ ΡΣ ἐπε Ἐς 3. The Reformed Communion Office, 336 CHAPTER.FV. THE BAPTISMAL OFFICES, SECT. 1. The Ministration of Public Baptism of Infants. . . . 370 2. The Ministration of Private Baptism of Children in P1OUses) eee eres ge 385 3. The Ministration of Baptism to such as are of Riper πος ΣΡ τι a? ea “04 . . . ῳῷ xl CONTENTS. CHAPTER V, THE OCCASIONAL OFFICES, PAGE . TherCatechism ὁ. ἢ τ SSon. 3 oe ; Phe Order of Confirmation «9 =. «4 =) The Form of Solemnization of Matrimony . 405 . The Order for the Visitation, and the Capital of ihe 2 (se ae συ - The Order for the Burial of the mea Oe 1- 5 ΕΙΠΕ ‘Chirchine ΤΟΙ Women νι εν . 433 The Commination. . . yo vet BS, ele . Forms of Prayer to be oat at ἜΒΗ : δ a, 80 te Ore nal os! Ὁ pe . 440 A Form of Prayer with τῆλ τατος on ays Gutta ACCESSION 42 <° Ns Se s,m. 2) Sele ΞΕ ΕΣ APPENDIX -, Note on the Lectionary σ΄ νι ἢ 2. Note on the proposed iilemieeat οἱ me Rube (1879) . 458 3. Names of the Sundays and Holy Days, and the Bible OV ur Lections read on them, and on the week days con- nected with them, according to the Sarum Breviary. 462 . Tabular View of the Medizval and Present Order of Morning-and Evening Prayer %.°?)i7) -)s ΠὋἘΠπτὰῳᾷῚζς . Tabular View of Communion Offices . ... . . . 468 A-Table of Dates? πὸ ΩΣ oa GLOSSARIAL INDEX. . . Σ᾽ .-. ἈΠ ΥΓΘΥΘΕΎ OF THE BOOK OF COMMON PRAYER. CHAR ERE: :f. SERVICE-BOOKS OF THE ENGLISH CHURCH BEFORE THE REFORMATION. Tue Liturgies of the medieval Western Church appear | Uses. to be derived from two models, the Roman and the _Ephesine. From the latter was derived the Spanish, or Mozarabic Liturgy,’ and also the Gallican, which conveyed the Ephesine Use to the original British Church.? Of the Daily Offices, in their earliest forms, the leading charac- teristics appear to have been the same in the East and in the West: and hence, in the reconstruction of the Western Ritual, which is supposed to have taken place about the fifth century, Eastern improvements and details were received with great facility. The ordinary service of the British Church in this early period most probably 1 Neale, Essays on Liturgiologyand Rome, § 1x. Lit. of Gaul, § ΧΙ. | Church History, pp: 125 sqq. Lit. of Britain and Ireland. See 2 See Palmer, Antiquities of the also the Preface, by Bishop Forbes, English Ritual, ‘Dissertation on to the Arbuthnott Missal, Burnt- Primitive Liturgies,’ ὃ vI. Lit. of island, 1864. B ΄ -- Uses. | { Mission of Augustine . to the Anglo- Saxous. SERVICE-BOOKS OF THE ENGLISH CHURCH consisted of psalms, hymns, and canticles, sung partly at night, partly in the early morning, and again in the evening ; and the change which was introduced in the seventh century was probably no greater than the other churches of the West had already experienced.1 At the close of the sixth century, however, the condition of the ancient Church of this country 2 was most deplorable ; the larger portion of the island, afterwards called Eng- land, was occupied by tribes of heathen, and the Christians were seeking shelter for their lives and their worship in the wild districts of Wales, Cumberland, and Cornwall, while some had retired to the Scottish Hebrides, and to Ireland. At this time (597) Augustine, the missionary from Pope Gregory the Great, arrived, doubtless bringing with him the Ritual which was at that time used at Rome. But, in passing through Gaul, where indeed he stayed some months, he became acquainted with the ‘ Gallican Use.’ Accordingly, when he was allowed to found a> church in Kent, he hesitated as to the form of service he should appoint under the ecclesiastical circumstances of the country. His own converts might be willing to receive the Roman Use; but within the limits of his archbishopric, as granted by Gregory,‘ there were, in the western parts of the island, the ancient British churches in communion with their primate at Caerleon, and, on the northern, numerous Irish missionaries had churches of their converts. What therefore was to be the English 1 See Freeman, Principles of Di- been founded by S. Comgall, circ, vine Service, 1. pp. 234 sqq. 550. 2 See Siillinpfleet, satin of * Beda, 7st. Led megs ὙΠ} the British Churches ; Soames, Ang.- taniarum omnes episcopos ἔπε fra- Sux. Church, ‘Introduction ;’ Carte, ternitati committimus, ut indocti fist. of England, τ. 183. doceantur, infirmi persuasione ro- 3 The great monastery of Bangor, borentur, perversi auctoritate cor- a seaport in the County Down, had rigantur.’ BEFORE THE REFORMATION. 3 ΝΕ τε νυν νον a ee if Uses. Use, since the ritual customs? of the Gallican Church differed from the Roman? Upon this question he sought Gregory’s decision, who allowed him to choose either the Roman or the Gallican form, or to select what he thought most suitable from the various forms used in the Catholic Church The result was that Augustine followed the principle upon which the Rituals of the European churches had been remodelled; and introduced into England a form of Liturgy founded on the Roman model, with ordinary Daily Offices derived from the southern French churches,’ thus giving to the English Church its own national Use. Certain it is that the entire Roman Ritual was never used, although attempts were made to force it upon 1 Cf. S. Augustin. ΚΖ ΖΦ τὰν. ad Fanuarium, § 2: “ΑἹ jejunant sabbato, alii non; alii quotidie com- municant corpori et sanguini Domini, alii certis diebus accipiunt; alibi nullus dies pretermittitur quo non offeratur, alibi sabbato tantum et dominico, alibi tantum dominico— totum hoc genus rerum liberas habet observationes.’ 2 Geda, “7st. 1. 27: “11, Inter- rogatio Augustini Cum una sit fides, cur sunt ecclesiarum diversze consuetudines, et altera consuetudo missarum in sancta Romana eccle- sia, atque altera in Galliarum te- netur? Respondit Gregorius papa. Novit fraternitas tua Romanz ec- clesiz consuetudinem, in qua se meminit nutritam. Sed mihi pla- cet, sive in Romana, sive in Gal- liarum, seu in qualibet ecclesia aliquid invenisti quod plus omni- potenti Deo possit placere, sollicite eligas, et in Anglorum ecclesia, que adhuc ad fidem nova est, in- stitutione precipua, que de multis - ecclesiis colligere potuisti, infundas, Non enim pro locis res, sed pro bonis rebus loca amandasunt. Ex singulis ergo quibusque ecclesiis, quz pia, the Anglo-Saxon Church ;* quze religiosa, quee recta sunt elige, et hzec quasi in fasciculum collecta apud Anglorum mentes in consuetu- dinem depone.’ 3 Supposed to have been compiled from Eastern sources by Cassian : see Freeman, Principles of Divine Service, 1. pp. 249 sqq. 4 The disputed points were, the time of keeping Easter, the form of the tonsure, and antiphonal chanting. Synod of Whitby (664); Bed. Azsv. Lccl, iii. 25: Synod of Eastanfeld (701), where Archbishop Wilfrid of York declares ‘se primum fuisse, qui verum Pascha in Nordanumbria Scotis ejectis docuerit, qui cantus ecclesiasticos antiphonatim instituerit, qui sanctissimi Benedicti regulam a monachis observari jusserit:’ Wil- kins, Cone. 1.65 : Council of Cloves- hoo (747) ; ‘Tertio decimo definitur decreto, ut uno eodemque modo do- minicze dispensationis in carne sacro- sanctee festivitates, in omnibus ad eas rite competentibus rebus, id est, in baptismi officio, in missarum cele- bratione, in cantilenze modo, cele- brentur juxta exemplar videlicet quod scriptum de Romana habemus ec- clesia. Itemque ut per gyrum totius B 2 Uses, Origin of "Ses. SERVICE-BOOKS OF THE ENGLISH CHURCH and although the influence of Augustine’s successors! | was doubtless felt in this direction in guiding those changes in rites, and ceremonies, and prayers, which every bishop was empowered to ordain within his own. diocese. The exercise of this power caused, in process of time, a considerable variety in the manner of performing Divine service ; and the custom of a diocese in its ceremonial, arrangement of certain portions of its service, introduc- tion or omission of collects, became a distinct Use, and was known by the name of that diocese. Thus gradually the Uses or customs of York, Sarum, Hereford, Exeter, Lincoln, Bangor, Aberdeen, and doubtless others of which the records have perished, were recognised as defined and established varieties of the Ritual of the English Church.? anni natalitia sanctorum uno eodem- que die, juxta martyrologium ejus- dem Romane ecclesize, cum sua sibi convenienti psalmodia seu cantilena venerentur:’ Mansi, Cove. XII. 399. Maskell (Ancient Liturgy, Preface, p- liv.) argues that this sanction given to the Roman usages must be understood with a limitation, ‘so far as the various dioceses would receive them ;’ and indeed the object seems rather to be directed to a uniformity of time, and the Roman or Gregorian chant. See Milman, Ast. of Latin Christianity, bk. Iv. ch. ili.; Ro- bertson, Ch. Hist. τι. p. 68. 1 See Hardwick, A/iddle Age, pp. 6 sqq. ; Soames, Ang.-Sax. Church, pp. 60 sqq. The predominance of the Benedictine Order in England also tended to the adoption of the Roman Sacramentary: Avrbuthnott Missal, Pref. p. vii. 2 The Use of a cathedral was not necessarily followed by all the churches in the diocese. The mo- nasteries either followed the Use of their Order, or introduced distinct varieties. Bernard had special usages at Clairvaux in Hymns, Suffrages, Processions, recitation of the Creéd, Alleluya, and Gloria, ‘ contra omnem ecclesise morem:’ Abeelardi Ofera, Epist. V. p. 249. Grandisson, Bishop of Exeter (1339), drew up a body of Statutes for his newly-founded col- legiate church of St. Mary at Ottery: in the 7th he orders the Divine office on certain occasions to be performed ‘secundum ordinale et consuetudina- rium quze eis fecimus et extraximus ex Exoniz et Sarum usibus.’ Oliver, Monast. Exon. p. 268. An order re- lating to Barking monastery in Essex about 1390 is preserved in Dugdale, Monast. Anglic. τ. 437, note k:... ‘quod conventus preedictus tres modos diversos habeat sui servitii dicendi: primo, horas suas di¢at secundum regulam Sancti Benedicti; Psalte- rium suum secundum cursum Curiz Romane; missam vero secundum usum ecclesize Sancti Pauli Lon- doniarum. This Cursus Romane BEFORE THE REFORMATION. 5 The most remarkable of these was the Use of Sarum. cs It was a reformation of the Ritual, based upon the oe oe earlier English and Norman customs, especially of Rouen, and arranged about 1085 by Osmund, Bishop of Salisbury and Chancellor of England. He rebuilt his cathedral, collected together clergy distinguished for learning and skill in chanting, and took much pains to regulate the ecclesiastical offices; so that his church became a model for others, and his ‘custom-book’! was wholly or partially followed in various parts’ of the Curie was a shortened service: Aze- vedo, De Div. Off. Exercit. IX. p. 33: ‘ Officium Curiz contractum erat, et mutationibus obnoxium, ob varias et continuas occupationes Summi Pontificis, et Cardinalium, aliorum- que Prelatorum, qui ei in sacello diu noctuque interesse solebant.’ It may be mentioned in connexion with this short ‘Cursus R. Curie,’ that thereformed Roman Breviary (1536), containing more Scripture than ‘the Roman,’ is withal much shorter, and is entitled ‘Breviarium Romane Curie.’ The Use of St. Paul’s in London continued until 1414, in which year, ‘ Oct. 15, Richard Clif- ford, then Bishop of London, by the consent of the dean and chapter, or- dained that from the first day of December following, beginning then at Vespers, the solemn celebration of Divine service therein, which be- fore that time had been according to a peculiar form anciently used, and called Usus Sancti Pauli, should thenceforth be conformable to that of the church of Salisbury, for all Canonical Hours, both night and day.’ Dugdale, Hist. of St. Paul’s, p- 24. See Maskell, Ancient Liturgy, Preface, chap. IV., and examples of differences of Use, 2. p. xv. E. g. Fourth Sunday in Advent: comparing the Missals of York and Sarum, the Psalm, the Offertory, and the Post- communion are different ; the Here- ford differed from the Sarum only in the FPostcommunion, which was the same asin the York. The Epistles and Gospels appointed for Wednes- days and Fridays are very often different. 1 Brompton’s Chron. (in Twys- den’s Scriptores X.) col. 977: ‘Hic composuit librum ordinalem ecclesi- astici officii quem Comsuetudinarium vocant, quo fere tota nunc [cz7c. 1200] Anglia, Wallia, et Hibernia utitur.’ 2 Among the many foreigners who were appointed to bishoprics and abbacies was Thurstan, Abbot of Glastonbury (1083). He attempted to compel his monks to use a style of chanting invented by William of Fescamp. The chroniclers (Simeon of Durham, Scriptores xX. col. 212 ; John Brompton, 24. 978; Anglo- Saxon Chronicle, ad an. 1083) give a piteous description of the tumult and bloodshed that ensued; for armed soldiers drove the monks from the chapter, and slew many of them in the church. It is supposed that this outrage drew the attention of Osmund to the varieties of Use, and led him to revise the ritual upon the occasion of opening his new cathedral. Palmer, Orig. Ziv. pp. 186 sq. ! Uses. 1 vish L U7. SCS. SERVICE-BOOKS OF THE ENGLISH CHURCH et | neal more particularly in the south of England, and even on the Continent.4 About the same time an attempt was made to attain ritual uniformity in Ireland. There the varieties of Use seem to have been greater than in this country, and to have differed more completely from the Roman model, not only in such points as those before mentioned, the time of keeping Easter and the tonsure, but also in the Liturgy of 5. Patrick, called Cursus Scotorum?2 The differences at least were regarded as so important that the Danes of Dublin, who were gradually converted about the early part of the eleventh century, received their bishops from England ;? and Gilbert, Bishop of Limerick (1090), speaks of some of the native Uses as schismatical delusions. This zealous prelate had set himself to bring the Irish Church into exact conformity with the Roman; while his old friend Anselm, of Can- terbury, was labouring to subject the English Church to 1’ It was used a good deal in France, and was long in use in the diocese of Lisbon: Arbuthnott Ms- sal, Pref. pp. lix. sq. It was taken into Scotland by Herbert, bishop of Glasgow (1147—1164): 2. p. Ixiii. It is remarkable that we do not hear of a Use of Canterbury. In France the force of national custom long maintained the Gallican Use against the centralizing tendency of the Court of Rome. But ultramontane influence at last prevailed with Pope Pius IX.; and the old Service Books of the French dioceses have (czvca 1860) been changed for the entire Roman Ritual. 4 ‘Episcopis, presbyteris totius Hibernia, infimus preesulum Gil- lebertus Lunicensis in Christo sa- lutem. Rogatu, necnon et praecepto multorum ex vobis, carissimi, ca- nonicalem consuetudinem in dicendis horis et peragendo totius ecclesiastici ordinis officio scribere conatus sum, non preesumptivo, sed vestrae cupiens piissimee servire jussioni ; ut diversi et schismatici illi ordines, quibus Hibernia pene tota delusa est, uni Catholico et Romano cedant officio. Quid enim magis indecens aut schis- maticum dici poterit, quam doctissi- mum unius ordinis in alterius ecclesia idiotam et laicum fieri?’ Prolog. Gil- 2 Lanigan’s £cclesiastical Hist. of berti Lunicensis Episc. De Usu Zccle- Ireland, \V. p. 367, quoted in Pre- face to Arbuthnott Missal, p. vii. 3 Robertson, Church Hist, 11. p. 461. ‘ stastico. See Ussher, Religion of the Ancient Irish, chap. iv. (in Cambr. ed. of Answer to a Jesuit, p. 548), Opp. Iv. 274, ed. Elrington. BEFORE THE REFORMATION. ee SS "FD eet the papal authority. This effort was continued in the next century by Malachy O’Morgair, who prevailed upon a national synod, assembled at Holmpatrick (1148), to petition the Pope for palls! for the Archbishops of Armagh and Cashel. And in 1152 the synod met at Kells to receive the papal legate Paparo, with four palls, for Armagh, Dublin, Cashel, and Tuam, and to adopt the Roman missal in its then improved state.” 1 The use of this ornament of Archbishops seems to have been introduced about the fifth or sixth century from the East: Maskell, Mon. Rit, 111. p. exxxv. Since the - eighth century it has been steadily employed Ly the Popes to extend and support their authority, and to obtain revenues by the grant of it: 76, Pp. CXxxix. mote. For, until the Pall is received, Archbishops in communion with Rome cannot exer- cise jurisdiction as Metropolitans ; they may not ordain clerks, or con- secrate bishops, or dedicate churches (authorities in DuCange). This vest- ment is made of the white wool of two lambs which have been offered and blessed on St. Agnes’ day. See Dr. F, G. Lee’s Glossary, s.v. PALLIUM. 2 Mant, Hist. of the Church of Ireland, 1. pp. 4 sqqe Uses. Mediaeval Service Books. 8coks men- tioned in the Canons of Yfric, tx the Con- stitutions of Winchelsey, ' and in the zinze of | Henry LLL, APPENDIX. NAMES AND DESCRIPTION OF THE SERVICE-BOOKS USED IN THE CHURCH OF ENGLAND BEFORE THE REFORMATION. [A.D. τοοο---ἰ 548. I. THE Church-Books used in the Anglo-Saxon period are enumerated in the 21st of the Canons called Archbishop A£lfric’s (circ. 1006). ‘Habebit etiam presbyter quilibet, priusquam ordi- natus fuerit, arma ad opus spirituale pertinentia, videlicet codices sacros, id est, psalterium, epistolarum librum, et librum evange- liorum, librum missalem, libros canticorum, librum manualem, seu enchiridion, gerdm+ |xumerale, in Wilkins], passionalem, poeni- tentialem, et lectionarium.’? The books used in the Anglo-Norman period are enumerated among the things which the parishioners were bound to provide for the service of their church, in the fourth of the Constitutions of Archbishop Winchelsey, published in a synod at Merton (czrvc. 1300): ‘. . . legenda, antiphonarium, gra- dale, psalterium, troperium, ordinale, missale, manuale,*?...’ In addition to these, Quivil, Bishop of Exeter (1287), had ordered “venitare, hymnare, et collectare.’* For the time immediately preceding the Reformation we find these named in the preface to a Portifortum secundum usum Sarum (1544), as church-books which might be printed only by Richard Grafton and Edward Whitchurch :—‘the Masse booke, the Graile, the Hympnal, the Antyphoner, the Processyonall, the Manuel, the Porteaus, and the 1 The compotus, or calendar, with 394, cf. Thorpe’s Ancient Laws, its calculations of Easter, ἄς. Arith- metic is rém-creft. Maitland, Dark Ages, p. 29; Thorpe, Liogr. Brit. Literaria, i. p. 71. 2 Mansi, Concil. XIX. 700; Wil- kins, I. 252; Johnson’s Luglish Canons (ed. Ang.-Cath Libr.), 1. p. 11. 350, and for another list, AElfric’s Fastoral Epistle, ib. “84. 3 Lyndwood, Provinciale, Lib. 11. Tit. 27, p. 251, ed. 1679; Wilkins, 11, 280 ; Johnson, Il. p. 318. 4 Synod. Exon. can. xii. Mansi, XXIv. 800; Wilkins, II. 139. SERVICE-BOOKS OF THE ENGLISH CHURCH. 9 Prymer both in latine and also in english.’1 And the statute | mediaeval of 1549,2 which ordered the old church-books to be abolished ih τος and extinguished, described them under the names of ‘ Anti- La phoners, Missals, Grayles, Processionals, Manuals, Legends, Pies, Portuasses, Primers in Latin or English, Couchers, Journals, and Ordinals.’? 2. The Legenda contained the Lections read at the Matin offices, whether taken from Scripture, homilies of the Fathers, or lives of the Saints. This describes the complete book, which probably was more commonly used in the separate parts which are mentioned by Du Cange:—Legenda, or Legendarius, containing the Acts of the Saints; Lectionarius, containing the lections from Scripture, said to be compiled by Jerome; Sevmologus, discourses of Popes and Fathers; Passzonarius, the sufferings of the Martyrs read on their festivals ; Homezliarzus, homilies of the Fathers; and Bibliotheca, sometimes containing the four Gospels, sometimes the whole Bzble.° 3. The Antiphonarium contained the Antiphons sung in the | gyzisZona- services of the Hours, arranged for the respective days and hours : | 7” it gradually collected other portions, the Invitatories, Hymns, Responses, Verses, Collects, and Little Chapters ; z.¢. the portions sung in the service of the Canonical Hours.é 4. The Gradale, Graduale, or Graile, was the ‘ Antiphonarium’ for the service of High Mass, containing the various Introits, Offertories, Communions, Graduals, Tracts, Sequences, and other parts of the Service to be sung by the choir, and was so called from certain short phrases after the Epistle, sung ‘in gradibus,—not the steps of the Altar, but of the Pulpit, or Ambo, or Jubé, upon which they were sung.” 5. The Psalterium,as a separate book according to the use of | δια ζεθρέμρρρ . particular churches, contained the Book of Psalms divided into certain portions, so as to be sung through in the course of the week in the service of the Hours.8 , 6. The Zroferium contained the Sequences, and was required Legenda, Graduale, Troperiums 1 Maskell, Mon. Rit. vol. τ. 5 Maskell, Dissertation, p. xxiii. *Dissert. on Service-Books,’ p. xvii. 6 Lyndwood. Maskell, p. xxvi. 2 Stat. 3 and 4 Ed. VI. c. ro, 7 Lyndwood. Maskell, p. xxxii. 8 For a full account of these old and Ancient Liturgy, Pref. p. viii. ; church-books, see Mr. Maskell’s p. 38, ote. ‘Dissertation upon the Ancient 8 Maskell (Dissert. p. xxxvi.) gives Service-Books of the Church of the arrangement of the Psalms from England.’ Monumenta Ritualia, a ‘ Psalterium cum Hymnis ad usum vol. I. pp. xxii. sqq. insignis ecclesize Sarum et Ebora- * Lyndwood, p. 251. censis,’ “9 SERVICE-BOOKS OF THE ENGLISH CHURCH only when the Gradale did not contain them. The Zvofus was a versicle sung before, and introducing the Introit. The Seguentia was a long anthem, or Prose, following the Gradual with its verse. Its origin was the prolongation of the last syllable of AJZ/eluza ina lengthened strain or zewma. The anthem added to the Gradual was sometimes called a Yvactus. The idea of the two anthems being, that the Gradual was attached to the preceding Epistle ; and when several Epistles were read, each was followed by its Gradual; and then the Zvact or the Seguence was introductory to the Gospel, which immediately followed! Notker, of St. Gall (circ. 900), either first introduced, or improved the Sequence. At the last revision of the Roman Missal under Pius the Fifth, all were removed, except four Sequences.? 7. The Ordinale regulated the whole duty of the Canonical Hours, and was generally known about the fifteenth century as the Pica, or Pie.2 The Priest by referring to this might learn, accord- ing to the dominical letter, what festivals he was to observe, and the proper office appointed throughout the year, at least so far as any changes were required in the common office of the day. The Consuetudinarium was a distinct book, being strictly that ‘in quo Consuetudines Ccnventuales et Monasticze exaratze sunt.’4 8.. In the earlier ages of the Church the office of the Holy Communion was contained usually in four volumes, viz. the An- tiphoner, the Lectionary, the Book of the Gospels, and the Sacra- mentary. This Amtzphonexr was afterwards called the Gradual; and this Lectionary was the Book of the Epistles read at Mass, being otherwise named the Zfzstolarium, Comes, and Afpostolus. The Evangelistarium, Evangeliarium, Textus, or Textevangelium, contained the portions appointed to be read from the Gospels: if the book contained all the four Gospels, it was called Evangelis- tarium plenarium. The Sacramentary, Liber Sacramentorum, sometimes Liber Mysteriorum, known in its successive stages or editions as the Gelasian and Gregorian, contained the rites and Mediaeval Service Books. Ordinale, The Pie. Missale. The Sacra- Mentary. 1 Neale’s Dissertation ‘De Sequen- rectorium sacerdotum.’ _ Breviar. tis,’ Lssays on Liturgiology, p. 3 Maskell, p. xxxvil. 3 “Tn nomine sanctz et individuze Trinitatis. Incipit ordo breviarii seu portiforili secundum morem et con- suetudinem ecclesiz Sarum Angli- cane: una cum ordinali suo: quod usitato vocabulo dicitur Pica sive di- Sar. fol..1. This word, denoting an Index or Table of Reference, is supposed to have been formed from the Greek ὦ πίναξ. Or, as these Tables were gene- — rally made with red initial letters, their name in Latin was fica, from being party-coloured, 4 Maskell, p. xlvi. BEFORE THE REFORMATION. prayers relating to the ‘Sacraments,’ of the administration of Baptism, of reconciling penitents, of Marriage, of Orders, as well as of the Eucharist. Of the latter, it contained the Jrayers of the | service, as distinguished from the Lections and portions sung by the choir, This volume was called the Mzssal perhaps in the , ighth century. In later times this arrangement was simplified, nd Zhe Missal contained all that the priest required for the service of the Mass. The Ordinary and Canon, Ζ. 4. the fixed portion, was enerally placed in the middle of the volume, preceded by the ariable portions, the Introit, Collect, Epistle, Gospel, &c., for the Sundays from Advent to Easter: after the Canon followed these ortions for the remaining Sundays of the year: and then the similar parts of the Service for Saints’ days, beginning with St. Andrew, entitled Proprium festivitatum Sanctorum, then the ‘Commune Sanctorum, and the propria for certain occasional masses, such as, ‘in time of war,’ ‘at a marriage,’* &c. 9. The Manuale (the Rituale of the Roman Church) was the book of Occastonal Offices, containing the Services for baptism, matrimony, visitation of the sick, churching of women, extreme unction, burial, and others of less frequent use, as well as portions of the Service of Mass upon great occasions.’ Io. The Pontificale contained the order of the Sacraments and other rites, some of which could only be performed by a bishop, and none except by those to whom special licence and commission were given ; also the changes in the ordinary rubrics required when a bishop officiated.* 11. The Penztentiale gave the rules by which the parish priest was to impose penance, and to admit the penitent to reconciliation. ‘The most famous was that of Theodore, Archbishop of Canterbury (671):* another was known as Archbishop Egbert’s of York (747). 12. The Processtonale was also a usual and necessary book, containing all those parts of the Service which strictly pertained to the processions, the rubrics and offices of which are not entirely contained in any other book.® 13. The Hymns were also arranged in a separate volume, or 1 See Maskell, Dessert. chap. tv. 4 Thorpe, Ang.-Sax. Laws, vol. p- xlix. . . . and the table of contents 11.; Hook, Lives of the Archbishops of a Sarum Missal (ed. Paris, 1529) of Canterbury, 1. p. 168. at ν lxix. 5 Wilkins, ΟΣ 1. 1133 cf. See the table of contents of a Johnson, Canons (ad an. 963), I. Sarum Manual (Rothomagi, 1543), p. 426, ed. Oxford, 1850. Maskell, AZon. Rit. 1. p. Ixxviii. § Maskell, Alon. Rit. I. p. cx. 9. Maskell, 22. p. cxiii. II Mediaeva Service Books. Mrissale Plenaviuws, Manuale. Ponttficale. Pentiten- tiale. Procession- ale. HHyninas rium. 12 Mediaeval Service Books, The Canonti- cal Hours. | daylight, mostly with twelve Psalms read in course, and lessons SERVICE-BOOKS OF THE ENGLISH CHURCH a eee συ /iymuarium, in the order of the days on which they occurred in the offices of the Hours. In an edition printed at Cologne (1525), there are 122 hymns; and not only are these noted fully, but some, which at certain seasons varied in their chant, have these variations also given.! 14. We do not know at what early period the ‘Canonical Hours’ of prayer were settled in the Christian Church.? Ter- tullian (A.D. 200) calls the 3d, 6th, and 9th hours of the day, ‘ horas insiguiores, Apostolicas’* The Apostolical Constitutions 8 direct prayers to be offered at dawn, 3d, 6th, gth hours, evening, and cock-crowing. In time of persecution, Christian assemblies were held at night; and when the cause ceased, the practice was con- tinued in remembrance of their sufferings, and commemoration of the martyrs, until experience proved the danger of such meetings. Hence the service of ‘Nocturns’ became joined with that of ‘Lauds ;’ and seven hours were appointed for the Church’s prayers, at dawn, and the Ist, 3d, 6th, 9th, 11th, and 12th hours of the day. The Eastern formularies are supposed to have been brought into Europe during the fifth and sixth centuries. At least, a definite: date cannot be assigned to any entire Western system of Offices earlier than the time of St. Benedict (civc. 530) ; and about that period we find the churches of Rome and Milan, of France and Spain, completing their Ritual, differing from each other in many particulars, but all adopting the following as their outline :— | (1.) Nocturns, αἰ. Matins; properly a zzght service, used before more or fewer. (2.) Lauds; an early morning service, generally joined on to the former at daybreak, with fixed Psalms and Canticles. (3.) Prime; a ater morning service, with fixed Psalms. (4.) Tierce; at9A.M. (5.) Sext; atnoon. (6.) Nones; at 3P.M.; all with fixed Psalms. (7.) Vespers ; or evening-service, with four or five Psalms read in course, and Canticle. (8.) Compline; a service at ded-zime, with fixed Psalms.® 1 Maskell, W/o. Rit. τ. p. xcv. existed from an early period as pri- 2 Canonical, i.e. according to the vate or household devotions: Free- canons or rules of the Fathers; or, man, Principles of Divine Service, 1. said by Canons in choir; or simply 219 ; Bingham, XIII. 9, ὃ 8. meaning ecclesiastical: Maskell, 770. * Tertull. De Fejunits, cap. x. Rit, τι. p. v. The earliest daily 4 Const. Afost. VIII. 34. offices were Matins and Vespers. 5 Freeman, I. pp. 82 sq. Services for other hours probably BEFCRE THE REFORMATION. 13 } _ The services of these Hours were called by the Anglo-Saxons | Mediaeval (circ. 1000), uhtsang, primesang, undernsang, middaysang, noon- Books. sang, evensang, and nightsang.! They were called generally ‘The | 7%e Divine Divine Office,’ or ‘The Canonical Hours ;’? and were formed with Office. Prayers, and Psalms, and Hymns, and Canticles, with Lessons out of Scripture, and writings of the Fathers. 15. The book containing this course began to be called the | Breve Breviary towards the end of the eleventh century, when the 4π- [7 cient offices were arranged and shortened by the authority of Pope Gregory VII. (1073—1086).? In its full and settled state it contained the whole offices of the Canonical Hours throughout the year, arranged in order under their respective days, with Rubrics directing to certain prayers and hymns and anthems which oc- curred frequently, and to the Psalter, which formed a portion of the volume. The usual contents of the Sarum Breviary are given by Mr. Maskell, in his Dissertation on the Prymer.’ Its title is Portiforium seu Breviarium, and it appears that as soon as the name ‘Breviary’ was used abroad, the Book was called ‘ Porti- forium’ in England, with common English names, such as Portfory, Portehors, Portuary, Portuis, Porthoos, Porterre, Portasse. 16. Not only were the greater services of the Breviary ap- pointed for the Canonical Hours, but smaller offices were pre- pared, to be used at the same time for greater devotion. Such were the Hours of the Holy Spirit, of the Blessed Trinity, of the Cross, and the most complete of all, the Hours of the Blessed Virgin. ‘This was commonly called the Zzttle Office, and before the middle of the sixth century was ordered by the Popes Gregory / 111. and Zachary to be said by certain orders of monks in addition to the Divine Office. The observance having gradually fallen away, it was restored, and the office itself revised, by Peter Damian }(1056).* This office was very much used by the laity; and as prepared for them, the books did not commonly contain the rules for the variations of the service on different days. It appears to have been held sufficient and praiseworthy, if they recited the called * Por- tifortumt’ 272 Exgland. Hore. Officiume Parvum, menth used by the laity 1 Canons of Elfric (957) xix., Wilkins, 1. 252; Johnson, I. 393. }, Each hour had a mystical reference εἰ to certain sacred events in the life of Christ. These are given in the Horee and Prymers in verses, English | or Latin. See examples in Maskell, Mon. Rit. τι. pp. x. sqq. 2 The writer of the book called Micrologus (circ. 1080) is the earliest author who uses the word Breviary to denote the Divine Office. Mas- kell, 11. p. xix. The last settlement of the Breviary was by a Bull of Pius V. (July, 1568). It abolishes all Breviaries which could not prove a prescription of 200 years: 26. p. Xx1. 3 Mon, Rit. I. p. xxii. 4 Lbid. p. lili. 14 SERVICE-BOOKS OF THE ENGLISH CHURCH Ἶ Devotional Books for the Laity. The Prynter. ἊΝ same office unvaried throughout the year. Being not so much a Service-book of the Church, as a compilation for the devotion of the people, the Hore varied much in its contents. Sometimes it contained only the Hours of the Virgin, sometimes the Litany and occasional prayers were added; sometimes it was a considerable - volume, and contained also the Dirge, the seven Penitential Psalms, and various offices and prayers: sometimes English prayers were mingled with the Latin. Many copies of this book exist in MS. and in printed editions : some are most beautifully illuminated with miniatures and armorial bearings of the owners, — pictures of the life and sufferings of our blessed Lord, of the saints and martyrs, or descriptive of the offices, such as of the Vigils, or Burial. 17. English versions of the Hore and occasional devotions, the Litany, the Dirge, &c., may be certainly traced to the fourteenth — century, under the name of Zhe Prymer. This word is peculiarly English; and it is highly probable that it was derived from some small manuals, which were spread among the people, of the first lessons of religious belief and practice: and in its first state the Prymer may have been known among the Anglo-Saxons as con- taining the Creed, the Lord’s Prayer, and the Ten Command- ments.” There are still remaining in manuscript many short expositions in the vulgar tongue, of these elements of Christian knowledge, to which are often added the seven Works of Mercy, the seven Sacraments of Grace, the two Precepts of the Gospel, and such like. Springing from such early manuals, the Prymer received its gradual additions in successive ages, until we find it commonly mentioned in the fifteenth century as a well-known book of private devotion, containing certain set prayers and offices. It was in English, or in English and Latin, and sometimes in Latin, 1 See’ Maskell, ‘ Dissert. on Ser- | vice-Books,’ ch. 1x. Aon. Rit. 1. p. clii., and a full table of contents of a ‘| complete edition (Paris, 1507), p. οἷν. 2 Cf. Bed. Epist. ad Ecgbert, § 3. 3 Mon. Rit. 11. pp. xlv. sqq.; Hard- | wick, Middle Age, p. 448. The seven Works of Mercy (bodily); Toclothethe naked; To give drink to the thirsty; To feed the hungry; To visit the sick and prisoners; To give alms to the poor; To harbourthe harbourless; To bury the dead: (ghostly); To give counsel to them that have need; To teach the ignorant; To correct them that have offended; To comfort them that are in heaviness ; To forgive in- juries; To suffer reproof patiently; Τὸ pray for our neighbour. Zhe seven Gifts of the Holy Ghost : Understand- ing, Wisdom, Counsel, Knowledge, | Strength, Pity, Dread. Zhe seven. principal Virtues; Faith, Hope, | Charity, Prudence, Justice, Fortitude, Temperance. Zhe seven deadly Sins: Pride, Envy, Wrath, Covetousness, Sloth, Gluttony, Lechery. See a form of Confession in Maskell, Aon. Kit, TL. pi Is BEFORE THE REFORMATION. 15 Unt ἑἐ ἁ͵-- Ὸ-------’----.---Ο -----ς-ς---------ς-ς--ς---- with occasional portions or collects in English. The title was, Devotional ‘This Prymer of Salisbury use,’ or ‘The Prymer both in English | *°*Eaity. Laity. and Latin’ or ‘The Prymer set forth by the King’s Majesty.’ ἜΣ, The Prymer The earliest known copy, belonging most probably to the latter | 2s#s#, 150 years part of the fourteenth century, has been printed by Mr. Maskell 31 | before the and comparing it with the famous Prymer of King Henry VIII. Pia a (1545), we may say that, for 150 years preceding the Reformation, and probably for a much longer period, ie Prymer was the book authorized by the English Church for the private devotion of the people. Contents of Mr. Maskell’s Prymer (circ. 1400). Matins and Hours of our Lady. Evensong and Compline. The vii. penitential Psalms.? The xv. Psalms.? The Litany. Placebo. | Dirge. The psalms of Commendation.* Pater noster. _ Ave Maria. Creed. _ The Ten Commandments. _ The seven deadly sins. 1 Mon. Rit. vol. 11%. See the _ *Dissertation,’ chap. III. 2 These were referred to the seven deadly sins: Ps. vi. contra ivam: | XXxil. contra superbiam : xxxviii. con- tra gulam: li. (called ψαλμὸς ἐξομολο- ηήσεωσ) contra luxuriam: cii. contra avaritiam: ΟΧΧΧ. contra invidiam: exliii. contra acediam. This collec- tion of Psalms does not seem to be tion. The Prymer set forth by the King’s Majesty and his Clergy (1545). The Contents of this book. The Kalendar. The King’s Highness’ Injunction. The Prayer of our Lord. The Salutation of the Angel. The Creed, or Articles of the Faith. The Ten Commandments. Certain graces. The Matins. The Evensong. The Compline. The seven Psalms. The Litany. The Dirge. The Commendations.$ The Psalms of the Passion.® The Passion of our Lord. Certain godly prayers for sundry purposes. known to the Eastern Church : Free- man, I. p. 404. 3 Ps. cxx.—cxxxiv. were also called Psalmi Graduales, supposed to have been sung on the fifteen steps of the Temple: Maskell, 11. p. 91. 4 Ps. cxix. 5 Ps. xxii., Ixix., Ixxxviii., ii., and lix. 16 SERVICE-BOOKS OF THE ENGLISH CHURCH 18. Use was made of this well-known name in the time of Henry VIII. to attempt the circulation of a similar book, but — with alterations ‘showing a great advance in reformed doctrines. ἢ Thus Marshall published a Prymer before 1530,! in which he omitted the Litany, because of the invocations of saints which it contained, and a second edition in 1535,” in which he inserts the Litany with its invocations, but with a warning against their very possible abuse. This book contains the offices for the hours of prayer: but a considerable portion of the volume is occupied with an exposition of Psalm li., and a harmony of the Gospel narrative of our Saviour’s Passion. It has also a doctrinal instruction in — the form of a dialogue between a father and his child. It con- tains the Dirge and Commendations: but with an admonition and warning prefixed against prayer for the dead, and showing the true meaning of the Psalms and Lessons read in that service. This book was strictly, suppressed.® 19. In 1539, Hilsey, Bishop of Rochester, published a book more nearly resembling ze Primer, and with some authority.‘ This was intended to introduce as much doctrinal improvement as the King’s Vicegerent in ecclesiastical matters could venture upon. It has ‘the form of bidding of the beads, by the King’s commandment,’® and ‘the Abrogation of the Holydays.’? Many of the psalms, anthems, lessons, and hymns, are changed for others of more plain sentence: also a great number of the saints invoked in the Litany are omitted, according to the Injunctions of 1536, Prayer for the dead is retained in the bidding of the beads and Devotional Books for the Laity. Marshall's Primer. ilsey’s Priniwr 1 Burton, Zhree Primers put forth * This was entitled ‘The Man- in the Reign of Henry VILI. (Oxf. 1834), Pref. p. vii. 2 Reprinted by Dr. Burton, pp. 1—300. It is entitled ‘A goodly Primer in English, newly corrected and printed, with certain godly Me- ditations and Prayers added to the same, very necessary and profitable for all them that right assuredly un- derstand not the Latin and Greek Tongues. Cum privilegio regali, 3 Maskell, 11. p. xxxviil. ; Wilkins, 111. 769. The book, however, was extensively circulated (1534—1539), and was known to Cranmer, who transferred whole sentences from it into Zhe Institution of a Christian Man (1537). Prayer-Book, Ῥ. 4. Lathbury, ist. of ual of Prayers, or the Primer in English, set out at length, whose contents the Reader by the Prologue next after the Kalendar shall soon perceive, and therein shall see briefly the order of the whole Book. Set forth by John, late Bishop of Ro- chester, at the commandment of the right honourable lord Thomas Crum- well, lord Privy Seal, Vicegerent to the King’s Highness.’ Burton, 7hree Primers, pp- 305—436. 6 This was carefully ordered by Henry, to omit all mention of the Pope, and to teach the people that the king was the supreme head im- mediately under God of the spiritu- alty and temporalty of the Church of england, BEFORE THE REFORMATION. 17 in the, ‘ Dirige ;’? but the Lessons of this service are changed for others, declaring the miserable state of man’s life, the condition of the dead, and the general resurrection. It contains ‘an in- struction of the manner of hearing of the mass,’ opposing the doctrine of the sacramentaries. The book follows three main _ divisions, faith, prayer (the HYouzs, with the xv. Oes,1 the vil. and the xv. Psalms, and the Litany, &c.), and works, concluding after | passages of Scripture upon the relative duties, with an extract from 2 Pet. ii., headed, ‘The bishop of Rome with his adherences, destroyers of all estates.’ This with al) preceding Primers was superseded in 1545 by ‘The Primer set forth by the King’s Ma- jesty, and his Clergy, to be taught, learned, and read; and none _ other to be used throughout all his dominions.’2 1 These were fifteen meditations _ on Christ’s Passion, each beginning _ with ‘ O Jesu,’ ‘O blessed Jesu,’ &c. _ composed and said daily by St. Bridget _ before the crucifix in St. Paul’s church at Rome: Aortulus anime, p. 175. | They occur in the larger Prymers: Maskell, Aon. At. τι. xli. and 255. Marshall rejected them as super- | Stitious, and they were not placed in K. Henry’s Primer (1545). Bishop _ Hilsey retained them in their usual place, before the vii. Psalms and the Litany, with an admonition prefixed : “The xv. prayers following, called commonly the xv. Oes, are set forth in divers Latin primers, with goodly printed prefaces, promising to the sayers thereof many things both foolish and false, as the deliverance of xv. souls out of purgatory, with other like vanities ; yet are the prayers self right, good, and virtuous, if they be said without any such superstitious trust or blind confidence.’ Burton, Lhree Primers, p. 371. We find them again in the time of Q. Eliza- beth: see Private Prayers put forth in that Reign (Park. Soc.), and Mr. Clay’s note, p. 507. 2 ae Three Primers, pp. 437 —526. Devotional Books for the Laity. K. Henry's Primer. 18 Changes in the Service under Henry VIII. THE BOOK OF COMMON PRAYER [A.D. 1547 CHALLE Kk ὙΠ THE PRAVER-BOOK IN THE REIGN OF EDWARD V1. [A.D. 1547—1553.] ἱ ΙΝ the latter years of the reign of Henry VIIL, as the Bible was made more accessible, the desire for some reformation of the public Services was widely felt Archbishop Hermann of Cologne was, in 1536, urging a revision of the Breviary, by purging out false or doubtful legends ;! and in the same year, or perhaps in 1535, Cardinal Quignon published a reformed Breviary,? the chief feature of which was the introduction of Scrip- ture in longer and continuous portions. This work was sanctioned by Pope Clement VII.; was recommended, though not formally enjoined, by Pope Paul III., and was extensively used for forty years. revised editions of the Sarum Breviary (1516 and 1531)? and of the Missal (1533) appeared. .In 1534 the Con- vocation petitioned* Henry to authorize an English version of the Bible; and in 1536, in a Proclamation for Uniformity in Religion,® the King, though maintaining In England also” 1 Synod of Cologne (1536), Art. 2. 2 * Breviarium Romane Curia, ex sacra et canonica Scriptura, necnon Sanctorum hi-toriis summa vigilantia decerptis, accurate digestum.’ A se- cond edition was printed in 1537. This reformer’s name was Fernandez de Quijiones, of a noble family in Leon, a Franciscan, and Cardinal Presbyter of the titie of Holy Cross. Neale, Essays on Liturgiology, p. 3. 3 Reprinted, Cambridge, 1879. See Freeman, Principles of Divine Service, 1. Pp. 343; I. p. 102: Seager, Portifor. Sarisb. Fascic. 1. p. vil. Lond. 1843. 4 Wilkins, Comcil, 111. 776. 5 bid. 11. 810. Ξ ; to allow his lay subjects to have and read the same in convenient places and times.’ In this year Cromwell, the King’s Vicar-General, issued Injunctions,* which direct _a Bible of the largest volume in English to be set up in some convenient place in every church, where it might _be read, only without noise, or disturbance of any public Service, and without any disputation, or exposition.? In 1542, a proposal was laid before the Convocation by Cranmer, to amend the Service-books, and to discontinue the dressing of images and setting up lighted candies before them.2 A new edition of the Sarum Breviary* was issued at this time, and it was further determined that no other Breviary should be used in the province of Canterbury.6 At the meeting of Convocation in 1543, the Archbishop signified that it was the King’s will that there should be a further reformation of the Service- books; and it was ordered also that ‘every Sunday 1 Wilkins, (για. 111. 815. * The order is repeated in a Pro- -clamation (6 May, 1541), which fixes _ the price οὗ the unbound Bible at ten shillings, or twelve shillings if well minica, Symbolo Apostolorum, et Preeceptis Decalogi a plebe in vulgari discendis et recitandis.’ Wilkins, III. 861. 4 « Portiforium secundum usum and sufficiently bound, trimmed, and clasped (Wilkins, 111. 856; Strype, _ Cranmer, 1.21). See an account of early English translations of the Bible in Joyce, England’s Sacred Synods, _ pp. 404 sqq.; Hardwick, Reformation, p- 196. _ 8. ‘Reverendissimus egit cum pa- tribus de candelis et candelabris coram imaginibus fixis abolendis, _necnon de portiferiis, missalibus, et _aliis libris corrigendis et reformandis, ac nominibus Romanorum pontificum et Thome Becket diligentius ab omni- bus presbyteris radendis et abolendis ; atque de quibusdam vestimentis se- ricis et aliis ornamentis ipsis statuis appositis; egitque de Oratione Do- Sarum noviter impressum, et a plu- vimis purgatum mendis. In quo nomen Romano fpontifici falso ad- scriptum omittitur, una cum aliis gue Christianissimo nostri Regis statuto repugnant, Excusum Lon- dint per Edvardum Whytchurch, 154t’ (= 1542). Joyce, p. 409. The Pars Estivalis is in the library of Queen’s College, Cambridge: cf. Hardwick, Reformation, p. 206. 5 Wilkins, 111. 861, 862. 6 Jbid, 111. 863: ‘ That all mass- books, antiphoners, and _portuises should be corrected, reformed, and castigated from all manner of men- tion of the Bishop of Rome’s namie, and from all apocryphas, feigned C2 IN THE REIGN OF EDWARD VI. 19 that he is not compelled by God’s Word to set forth the | changes in Scripture in English, yet ‘of his own goodness is pleased | gean’¥in 20 THE BOOK OF COMMON PRAVER Changes in ths Service unaer Henry VIII The Bible read in English. tnglish Litany. [A.D. 1547 and holiday throughout the year, the curate of every © parish church, after the Ze Dewm and Magnificat, should © openly read to the people one chapter of the New Testament in English, without exposition; and when the New Testament was read over, then to begin the Old.’ Thus the first step was taken towards liturgical reformation by introducing the reading of Scripture in English into the Public Service of the Church: and this was done by the authority of the House of Bishops in Convocation, who had also received the proposal to correct the Service-Books. The way was thus prepared for the further substitution of English for Latin in the prayers. The first change in this respect was made in the Litany. This form of petition, used in solemn pro-~ cessions, had been in the hands of the people in their own tongue in the Primer, certainly for a hundred and fifty years; but in 1544 it was revised by Cranmer, who, besides the old Litanies of the English Church, had also ~ before him the Litany, formed from the same ancient model, which had been issued (1543) by Hermann, the Archbishop of Cologne.1 The chief alteration consisted in the omission of the long string of invocations of saints, which had gradually been inserted in the Western Litanies ; although Cranmer still retained three clauses, in which the prayers of the Virgin Mary, the angels, and the patriarchs, prophets, and apostles, were de- sired. With this exception our English Litany was set forth for public use legends, superstitious oraisons, col- lects, versicles, and responses: and that the names and memories of all saints, which be not mentioned in the Scriptures, or other authentic doctors, be put away.’ ... It was ordered that the examination and correction of the said books of ser- vice should be committed to the by command of Henry bishops of Sarum and Ely, taking to each of them three of the lower | house, such as should be appointed © for that purpose. But that the lower house released. ‘(A gentle refusal to have anything to do therein.) Strype, Mem. Eccles. Hen, VIIT. bk. i. ch. 50. 1 See Appendix to this chapter, § 3. ͵.---1553.] IN THE REIGN OF EDWARD VI. VIII.1 (June 11, 1544) in its present form, and very nearly in its present words. Divine Service continued to be celebrated according to the several books and Uses which have been noticed. On the accession of Edward VI. (Jan. 28,1547), the first measure tending towards reformation was a provision for scriptural instruction of the people, that should be inde- pendent of the opinions of the parish priests, by the publication of the First Book of Homilies, to be read in the churches on Sunday, and a translation of the Paraphrase of Erasmus on the Gospels and Acts of the 1 A King’s Letter (23 Aug. 1543) desired general rogations and pro- _ cessions to be made, on the occasion of continual rains; and the Arch- bishop, in his mandate, refers to other troubles :—‘ Szevientis pestis ri- gore et bellorum tumultibus, quibus orbis Christianus inpresentiarum, proh dolor! undique estuat :᾿ Wil- kins, 111. 868. The objection to the use of Latin prayers was, however, felt in the slackness of the people to... attend the procession. The King “ says in his Letter authorizing the English Litany (Wilkins, 111. $69), “Forasmuch as heretofore the people, partly for lacke of goode instruction and callynge, partly for that they understode no parte of suche prayers or suffrages as were used to be songe and sayde, have used to come very slackely to the procession, when the same have been commanded here- tofore.’ This Litany has been re- printed by Mr. Clay for the Parker Society, as an Appendix to the volume of Private Prayers of the Reign of Q. Elizabeth. An exhortation unto prayer was prefixed, ‘thought meet by the king’s majesty, and his clergy, to be read.to the people in every church afore processions.’ See Mr. Clay’s Preface, p. xxiii. It seems that Cranmer continued his work by examining the different Litanies and processional services that he could find, and made a selection of some proper Litanies for festivals, which, however, were not taken into use. The letter sent with the book to the King (Cranmer, Works, 11. 412, ed. Park. Soc.) shows the method in which he compiled, or revised, the prayers, and also mentions the musical notation, which now had to be trans- ferred from the Latin to English words: ‘....I1 have translated . certain processions to be used upon festival days .... I was con- strained to use more than the liberty of a translator; for in some pro- cessions I have altered divers words ; in some I have added part ; in some taken part away; some I have left out whole, either for by cause the matter appeared to me to be little to purpose, or by cause the days be not with us festival days ; and some pro- cessions I have added whole... . If your grace command some devout and solemn note to be made there- unto (as is to the procession which your majesty hath already set forth in English), I trust it will much stir the hearts of all men unto devotion . . .’ Oct. 7. [This Letter is referred to 1543 in State Papers of Henry VII. vol. I. p. 760. But the allusion to the English Litany already ‘set forth makes it more probably written in 1544. ] All the other parts of i ii ὁ “ἷἪὮἷἝἶἷἼἝἭ“ΓΛὙΜ͵Λ..͵.Ῥ.ἘἘὀἪ-ΞἘΞςΘςΟςν.-ς-.-.ςἜ Κ ,ΓτὈτὈ-΄ ὙὍὄτιἜἝττς“Ἕ“ ἜΘ]ὼπ-τ«ι“«ςΠ πτπτπεορτπτ΄-΄--᾿--.-..,Ἐ. Ὀἤ᾿ὄ΄-ὕ--. ZI Royal Visitation Accession of Edward Vi. Homilies published. ͵ 22 THE BOOK OF COMMON PRAVER [Ἀ.Ὁ. 1547 a oraer | Apostles, to be studied by the clergy, and to be set up ommunion. (1548.) Articles and Lujunctions. Epistle and Gospel in English. Communion 170 both kinds sanctioned by Convo- cation zxd Parlia- mente in the churches together with the great Bible Injunc- tions and Articles of Enquiry were also issued with a royal Visitation in September, which renewed the orders of Henry against superstition and the pope; and besides one chapter of the New Testament to be read at Matins, and at Evensong one chapter of the Old Testament, on every Sunday and holiday, the significant direction was now added, that the Epistle and Gospel at high mass should be in English.? In issuing these injunctions, the royal Council acted under the authority of the late king’s will; and the statutes which empowered the advisers of Edward during his minority to direct ecclesiastical affairs by proclama- tion? But changes were aimed at which went far beyond the intention of those statutes, and which there- fore awaited the meeting of Parliament and Convocation in the beginning of November (1547). Among other matters of ecclesiastical law, the Lower House of Con- vocation now turned their attention to reforms in the - | Church Service, which had been for some time in contem- plation, and approved a proposition, introduced by the Archbishop, for administering the Communion in both kinds. This change was accepted by the Parliament ; 1 Cardwell, Documentary Annals, ty. 68 (7,720, 32: 2 Ibid. ὃ 21. To make room for the reading of the chapter, a further change was directed, ‘that when ix. lessons should be read in the church, three of them shall be omitted and left out with their responds ; and at Evensong time the responds with all the memories shall be left off for that purpose.’ 3 Jind. Seep. 4, note. 4 Convocation met, Nov. 5. Ses- sion 111. Nov. 22, the Lower House presented some petitions to the arch- bishop, and among them, ‘that the works of the bishops and others, who by the command of the Convocation have laboured in examining, reform- ing, and publishing the Divine Ser- uice, may be produced, and laid before the examination of this house.’ Nov. ult. ‘a form of a certain ordi- nance,’ delivered by the archbishop, ‘for the receiving of the body of our Lord under both kinds, viz. of bread and wine,’ was read, and subscribed by several members : and Session VI. Dec. 2, ‘all this whole session, in number 64, by their mouths did ap- 1553.) IN THE REIGN OF EDWARD VI. and under their authority’ certain bishops and divines, associated with Cranmer, were assembled at Windsor, in January 15482 The first publication of these com- missioners was ‘The Order of the Communion.’ This was not a full Communion Office, but an addition of an English form of communion for the people to the Latin _ mass. In preparing those portions which did not exist in the Latin office, the book commonly known as Hermann’s ‘ Consultation’? was mainly followed. The particular points of resemblance will be noticed in their place: here it is enough to observe that the idea and the subject-matter of the Exhortation, the Confession, and the Comfortable Words, are due to that source. This Order of Communion restored the cup to the laity, and turned ‘the Mass’ into ‘the Communion:’ it was also a step towards the adoption of ‘a tongue under- standed of the people’ in the most solemn Office of the Church. The book was issued with a proclamation (March 8) ; and letters were sent (March 13) from the Council to the bishops, requiring them to distribute it through their respective dioceses in time for the curates to instruct and advise themselves for the ministration of the Communion, according to its order, at Easter (April 1); and to direct “he the proposition made the ast session, of taking the Lord’s body in both kinds, xzllo recla- mante.’ Strype, Cranmer, 11. 4. The discontinuance of the original practice of administering the Eu- charist in both kinds was one effect of the belief in transubstantiation : ‘semper enim et ubique ab ecclesiz primordiis usque ad seculum ΧΙ. sub specie panis et vini commu- nicarunt fideles.? Bona, Rerum Li- turgic. lib. ii. c. xviii. § 1. Hard- wick, Middle Age, p. 325; Gieseler, Eccles, Hist. ται. ὃ 77 (translated in Clark’s Foreign Theol. Library), vol. III. p. 313). 1 Stat. 1 Edw. VI. c. 1, passed beth Houses Dec. 20: two Acts being joined together, it was inti- tuled, ‘ An Act against such as shall unreverently speak against the sacra- ment of the body and blood of Christ, commonly called the Sacrament of the Altar, and for the receiving there- of in both kinds.’ Strype, Zecles. Mem. Ed. VI. i. 8. ‘ 2 Clay, Prayer-Book Illustrated, Ὁ. 195, ove. 3 See Appendix, § 3. The Order of the Commeu- nion (1548). Partly taken from Her- mann s Con- sultation. The Mass changed into the Com- munton, to be used at Easter. 24 First Prayer- Book of Edward VI, Disaffection of the clergy. Preaching Sorbidden. THE BOOK OF COMMON PRAYER [A.D. 1547 their clergy to use ‘such good, gentle, and charitable instruction of their simple and unlearned parishioners, that there might be one uniform manner quietly used in all parts of the realm.’? However, some of the bishops were backward in directing the use of the new form ; and many parish priests were so far from instructing their parishioners for their good satisfaction in the matter, that they laboured to excite them against it, and declared in their sermons that the real intention of — the Government was to lay a tax of half-a-crown upon every marriage, christening, and burial.? To remedy these disorders, all preaching was forbidden by a pro- clamation® (April 24), except under licence from the King, the Lord Protector, or the Archbishop of Canter- bury, and afterwards was more strictly prohibited by another proclamation‘ (Sept. 23), that the people might be ‘the more ready with thankful obedience to receive a most quiet, godly, and throughout the realm.’° uniform order to be had The ‘Order of the Communion’ had been published with all possible speed, and was meant only to serve 1 Foxe, Acts and Mon. v. 7109. For an account of the Latin transla- tions of the ‘ Order of Communion,’ and of the First Prayer-Book, see the Appendix to chap. III. § 1. * The people had this notion in Henry’s time, when parish registers were ordered to be kept. This order was renewed in the Injunctions (1547). 3 Cardwell, Doc. Ann. x*, 4 7624. XII. 5 Besides the opposition of the papists, the council had to control the innovations of the reformers. Strype (Zccles. Mem. Ed. VT. bk. 1. ch. 11) says that ‘several preachers and laymen . . . had or themselves begun changes in their parish- churches, laying aside the, old rites and orders, and had brought in new ones, according to their own judg- ments and opinions. . . .’ Compare the Proclamation prefixed to ‘The Order of the Communion’ (1548), showing that some enterprised to run before authority: and the Act of Uniformity (1549), stating that, be- sides the old wses, divers forms and fashions were used in cathedral and parish-churches, concerning Matins and Evensong, the Holy Commu- nion, and the administration of other sacraments of the Church: Clay, P.B. Illustrated, pp. 185, 189. See also Lathbury, “ist. Convoc. pp. 135 sqq. and Hist. of P.B. p. 21. A book, which must have been printed in 1548, seems to have been intended for an Order of Matrimony. —1553.] IN THE REIGN OF EDWARD VI. 25 until a more complete book could be prepared. ‘The divines assembled at Windsor, therefore, continued their deliberations, and before the end of the year, with the sanction of Convocation,? presented ‘The Book of Common Prayer’ to the King, to be by him laid before Parliament. The main discussion turned upon the manner of Christ’s presence in the Eucharist ;* and before the book passed the Commons, a public disputa- tion* was held upon this subject, with the apparent intention of laying open the arguments which had caused the bishops and divines to retain or to alter the old Services.* After this, the book was readily accepted 1 Heylin (Hist. Ref. 2 Ed. VI. § 17) says that these bishops and § divines were ordered to assemble on the ist of September, and that the reason of the publication of the Book of Common Prayer was the difficulty of restraining the preachers. Com- munion in both kinds was fully sanc- tioned; but the form in which it was to be administered had only the authority of a proclamation: hence it was advised that a public Liturgy should be drawn, and confirmed by Parliament. . . Strype(Zccles. Mem. £d. VI. τ. 11) says that the com- missioners met again in May 1548; which is more probable, if indeed they had ceased to act. It never could have been the intention to re- tain so incongruous a service as the English ‘Order of Communion’ in connexion with the Latin Mass. 2 The King’s Message to the Devonshire rebels says that the Book of Common Prayer was ‘by the whole clergy agreed’ (Foxe, Acts and Mon. ν. 734). In a letter preserved in Bonner’s Register (zdid. p- 726) the King states distinctly that the book was approved or set forth by the bishops and all other learned men ‘of this our realm in their synods and convocations provincial.’ See Lathbury, Hist. 5° Convoc. p. 138; Clay, P. B. lHustrated, Pref. τὸ 3 See Hardwick, Middle Age, pp. 178 544. ; Reformation, pp. 166sqq., pp- 224 sqq. Cf. Hallam, Consti- tutional fist. of England, 1. pp. 121 5644. 4 Treherne’s Letter to Bullinger, Dec. 31: ‘Habita est Londini de- cimo nono Calendas Januarii, ni fallor, disputatio περὶ εὐχαριστίας in consessu omnium pene procerum to- tius Angliz. Decertatum est acriter inter episcopos. Cantuariensis preter omnium exspectationem sententiam vestram de hoc negotio apertissime, constantissime doctissimeque de- fendit . . . Nunquam splendidiorem victoriam veritas apud nos reportavit. Video plane actum de Lutheranismo, cum qui prius habiti sunt summi ac pene soli illius fautores, nostri toti facti sunt.’ Orig. Lett. ci. (Park. Soc.) King Edward calls it in his journal, ‘a notable disputation of the Sacrament in the Parliament- house.’ This was Dec. 14, and the Book was read the first time in the Commons on Wednesday, Dec. 19, and in the Lords on the following day. 5 See Collier, Zccl. Hist. τ, pp. 240 sq.; Hardwick, Reformation, ῬΡ. 212 sqq.; Soames, Hist. Ref. Ed. VI. pp. 241 sqq. 2 a ---- -—----—-— eee First Prayer- Book of Edward VI. Prayer-Book approved by Convocation and Pariia- ment. 26 THE BOOK OF COMMON PRAYER [A.D. 1547 First Prayer- | by Parliament, and the Act of Uniformity? ordered the Edward VI. | administration of each of the two sacraments, and all other common and open prayer, to be said and used? only in such order and form as was there set forth, from and | after the Feast of Pentecost (June 9).® The objects of the compilers* of this first English 1 Stat. 2 and 3 Ed. VI. c. 1 (Jan. 15, 1549). 2 Some qualifications were ap- pended to the Act for the benefit of scholars: that persons understand- ing Greek, Latin, Hebrew, or other strange tongue, might say privately the prayers of Matins and Evensong in such tongue as they understood : and for the further encouraging of learning in the tongues in the Uni- versities of Cambridge and Oxford, that those Universities might use and exercise in their common and open prayer in their chapels, being no parish-churches, the Matins, Even- song, Litany, and all other prayers (the Holy Communion, commonly called the Mass, excepted), prescribed in the said book, in Greek, Latin, or Hebrew :—and that all men might, as welj in churches, chapels and ora- tories, as in other places, use openly any psalms or prayer taken out of the Bible, at any due time, not let- ting or omitting thereby the service mentioned in the said book, §§ 6, 7. Clay, 2. 5. Lilusir. p, 192. 8 This was a long delay, since the books were ready in March. Τί seems to imply a desire of the com- | pilers of our Prayer-Book to dedicate their work to the especial service of God the Holy Ghost. See Clay, flistor. Sketch, 88 10, 11; Lathbury, fist. of Convoc. pp. 138 sqq. 4 The ‘notable learned men’ as- sociated with Cranmer about the ‘ Order of Communion’ (1548), were, George Day, bishop of Chichester, Tho. Goodryke, of Ely, John Skyp, of Hereford, Hen. : Holbeach, of Lincoln, Nicholas Ridley, of Ro- chester, Tho. Thirleby, of West- minster, Dr. May, dean of St. Paul’s, John Taylor, dean (afterwards bishop) of Lincoln, Dr. Haines, dean of Exeter, Dr. Robertson (afterwards dean of Durham), Dr. John Redman, Master of Trinity College, bridge, Dr. Richard Cox, almoner to the king (afterwards bishop of Ely). Fuller (Cz. Hist. bk. Vit. p. 386) adds concerning the persons em- ployed about the Book of Common Prayer (1549), ‘We meet not with their particular names, but may pro: bably conceive they were the same with the former for the main, though some might be superadded by royal appointment.’ Burnet (Ast. Ref. τι. bk. i. vol. 1. p. 98, ed. Nares) mentions, in addition to the above names, the archbishop of York (Holgate), the bishops of London (Bonner), Durham (Tonstal), Worcester (Hethe), Nor- wich (Reps), St. Asaph (Parfew), Salisbury (Salcot or Capon), Coven- try and Lichfield (Sampson), Car- lisle (Aldrich), Bristol (Bush), and St. David’s (Farrar). Cardwell (7.4 Two Liturgies of dw. VI. compared, Pref p. xiii) and Todd (Life of Cran- mer, 11. 64) consider that the larger number were appointed in the first instance in 1547, to! draw up ‘ The Order of the Communion,’ but that afterwards the smaller number only were appointed ; or at all events they only acted in the business of com- posing the Bool: of Common Prayer. ‘ All subscribed their names unto it but Day, of Chichester,’ says Heylin (Z7ist. Ref. 2 Ed. VT. § 20), from the register-book of the parish of Pet- worth. But the bishops of West- Cam- 1553.1 IN THE REIGN OF EDWARD VI. 27 Book of Common Prayer are stated in ‘the Preface :’—| First Prayer that the whole realm should now have but one ‘ Use’ in} FwaraYF | Divine Service; that the rubrical directions, ‘the number and hardness of the rules called the Pie,’ should be sim- plified; that the Psalms should be all repeated in their order, instead of a few being ‘said daily, and the rest utterly omitted τ᾿ that the Lessons should include ‘the whole Bible, or the greatest part thereof,’ in a continuous course, and the reading of the chapters should not be interrupted by ‘Anthems, Responds, and Invitatories ;’ _ that nothing should be read but ‘the very pure Word of God, the holy Scriptures, or that which is evidently | grounded upon the same;’ and that all should be ‘in the _ English tongue.’ | The principal differences between the first Prayer-Book | wierein of Edward VI. and that now in use are as follow:1— pk res Matins and Evensong began with the Lord’s Prayer, and | Prayer ended with the third Collect: the Litany was placed after | *”” the Communion Office; in some early editions it was added as a separate sheet at the end of the volume; _ there was no rubric to direct its use; it did not form a part of the Morning Prayer; the address to the Virgin Mary, which had been retained in Henry’s Litany, was omitted, together with the similar invocations of the angels and patriarchs. The Communion Service began _ with an Introit, or Psalm sung as the minister was pro- _ ceeding to the altar; the Commandments were not read; _ the prayers differed from our present form, but chiefly in their arrangement; the name of the Virgin was espe- _ minster and Hereford joined with engaged in the work were probably __ him im protesting against the Act of Cranmer, Ridley, Goodrich, Hol- _ Uniformity when the Bill was before beach, May, Taylor, Haynes, and _ the House of Lords: and probably Cox: Browne, £xf. of the Articles, Robertson and Redman liked it as Introd. p. 5, more. little: Strype, Eccl. Mem. Ed. VI. 1 Cf. Collier, Eccl. Hist. v. 273. _ bk. 1. ch. 11. The persons actually 28 ἘΠΕ Prayer- 00k of Edward VI. Reformed Roman Breviary. q THE BOOR OF COMMON PRAYER [A.D. 1547 cially mentioned in the praise offered for the saints; : prayer was offered for the dead; the Consecration in- © cluded a verbal oblation, and a prayer for the sanctifica- tion of the elements with the Holy Spirit and the Word; water was mixed with the wine; the words used in © delivering the elements to the communicants were only the first clause of those now used. The sign of the cross was retained twice in the consecration of the elements; as it was also in Confirmation, and Matri- mony, and in the Visitation of the Sick, if the sick person desired to be anointed: a form of exorcism, and anointing, and the trine immersion were still used in Baptism ; the water in the font was ordered to be changed, and consecrated, once a month at least: in the Burial Service prayer was offered for the deceased person; and an introit, collect, epistle, and gospel, were appointed for a communion at a burial. In introducing a more continuous reading of Scripture into the Daily Service, instead of the numerous short and interrupted lections of the Breviary, our reformers had before them the example of the reformed Breviary of Cardinal Quignon The Cardinal’s great: object being to promote the knowledge of Scripture, his work fur- nished some hints to the compilers of our Book of Service, whose object was so far the same; and the Preface was taken almost entirely from ity The reformed Prayer-Book, however, was distinctly Anglican, being, in fact, a revision of the old Service-Books of the English Church. Some features of the medizval offices, the doctrine of transubstantiation, and that of the interces- sion of the saints, were rejected ; the Office of Baptism was very much changed. But the English Book of Common Prayer was formed, not by a conrposition of 1 Above, p. 18. 1553] IN THE REIGN OF EDWARD V1. new materials, but with a careful observance of the order of the several elements or parts of the earlier Services,} of which large portions were translated.’ Hence the book was received with greater readiness than might have been expected.? Learned men among the Romanizing party could conform to it, as containing the primitive elements of Christian worship, freed from the innovations of later times. Some, indeed, called it a parliamentary religion, and some of the more extreme section of the reformers found fault with it, on the ground that it was tinged with Lutheranism. It was imme- diately turned into Latin, that the continental reformers might know how matters were advancing.® To enforce the proper use of the book, a royal Visita- tion was ordered after Midsummer. The articles and instructions given to the visitors may be considered as subsidiary to the rubrics by which the Public Service was now directed; showing the intention of the compilers with regard to certain ceremonies. They especially directed that no minister should counterfeit the popish mass;" and that there should not be more than one 1 See Freeman, Principles of Div. episcopiet magistratus . . Lutheranis ? . ᾿ bemus Service, 1. pp. 8 sqq. 5.80 the Message to the Devon- shire rebels states :—‘ It seemeth to you a new service, and indeed is none other but the old; the self-same words in English, which were in Siig se a few things taken out...’ Foxe, Actsand Mon. V. p. 734- : a Heylin; esa, Ke 2 Ld. VT. Io. 4 Strype, Zccl. Mem. Ed. VT. bk. Bch. 11. 5 filles to Bultinger (June 4, 1549), Orig. Lett. cxxt. (Park. Soc.): ‘ha- communionem eucharistize uniformem per totum regnum, more autem Nurembergensium ecclesia- rumque aliquot Saxonicarum:... nullum offendiculum objiciunt . . See Appendix to this chapter, § 3. 6 See Appendix to chap. III. § 1. ’ Cardwell, Doc. Ann. XV. § 2. ‘Item, For an uniformity, that no minister do counterfeit the popish mass, as to kiss the Lord’s table ; washing his fingers at every time in the Communion; blessing his eyes with the paten, or sudary ; or cross- ing his head with the paten; shifting of the book from one place to an- other ; laying down and licking the chalice of the Communion ; holding up his fingers, hands, or thumbs, joined towards his temples; breath- ing upon the bread or chalice ; show- ing the sacrament openly before the distribution of the Communion ; ring- 29 First Prayer- Book of Edward VI. Prayer- Book gene: rally well received ; objected to by some reformers. Royal Vist- tation. 30 THE BOOK OF COMMON PRAVER First Prayer- | Communion? in a church upon any day, except Christmas Book of Edward VL ——= Destruction of the old Church- Books. ε- and Easter, when Collects, Epistles, and Gospels were provided for two communions, It might naturally be expected that some would cling to the old forms, and watch for some turn of affairs in the political world which would restore the old books of Service to their place in the churches. The fall of the Duke of Somerset was thought to be such an event;? and upon his being sent to the Tower in the autumn of this year (1540) it was rumoured that the Latin Service, with its ceremonies, would be restored, ‘as though the setting forth of the Book of Common Prayer had been the only act of the said duke.’ Therefore, to prevent the possi- bility of a return to the old Service,a King’s Letter? was issued (Dec. 25) to call in, and burn, or deface and destroy, all the old church-books, ‘the keeping whereof should be a let to the usage of the said Book of Common [A.D. 1547 ing of sacrying bells ; or setting any light upon the Lord’s board at any time ; and finally to use no other cere- monies than areappointed in the king’s book of common prayers, or kneeling, otherwise than is in the said book.’ 1 This order was aimed especially at Bonner, who had retained private masses under the name of commu- nions, in the side chapels at St. Paul’s. looper to Bullinger (Dec. 27, 1549), Orig. Lett. xxxvi. : ‘ Altaria hic in multis ecclesiisfacta sunt ares. Usus ccenze Domini publicus procul abest a forma et institutione Domini : licet sub utraque specie ministratur, tamen aliquibus in locis ter in die celebratur cena. Ubi olim mane celebrabant missam Apostolorum, habent com- munionem Apostolorum,; ubi missam D. Virginis, habent communionem quam vocant conimunionem Virginis; ubi altam vel summam missam, jam summam communionem, sic vocant. Vestes illas ac lumina ad altaria ser- vant adhuc ; cantant semper in tem- plis horas ac alios hymnos qui ad coenam spectant, tamen nostra lingua. Et ne pereat papatus, sacrificuli etsi Latinum idioma abrogare coguntur, tonum eundem ac musicam semper diligentissime observant, quem hac- tenus in papatu solebant.’ A letter was sent to Bonner from the Council (June 24, 1549) commanding that the Communion should be ministered only at the high altar of the church, and only at the usual time of high mass, except some number of people desired (for their necessary business) to have a communion in the morn- ing, and yet the same to be executed in the chancel at the high altar. Cardwell, Doc. Ann\ XVI. 2 Loopers Letter, ubi sup.: ‘Mag- nus ceperat nos timor, magnus metus mentes piorum invaserat, qualem suc- cessum Christi religio adhuc her- bescens in Anglia esset acceptura post lapsum ducis Somersetia. .. .’ See Hardwick, Reformation, p. 207. 3 Cardwell, Doc. Ann, XX. . τ. κὰ | --1553-] IN THE REIGN OF EDWARD VI. 31 Prayers. This Order of Council was afterwards con- | Preparations firmed and extended by an Act of Parliament,’ to call in the books, and to take away images out of the churches. By another Act of this Parliament? (Jan. 31, 1550), The Om the King was empowered to appoint six prelates, and six _ other men of this realm, learned in God’s law, to prepare an Ordinal: and whatever should be ‘devised for that _ purpose by the most number of them, and set forth under ᾿ the Great Seal of England, before the Ist day of April, should be lawfully exercised and used, and none other.’ The Order of Council appointing the commissioners was -made Feb. 2d; and the book*® was brought to the council, Feb. 28th, signed by eleven commissioners, Heath, bishop of Worcester, refusing to subscribe, although the book by no means satisfied those who were bent upon more thorough reformation.‘ The influence of this party, however, continued to in- crease during the absence of the Duke of Somerset from the council-board, and still more after his death, in 1552. Then, indeed, it seems that Cranmer kept himself in comparative retirement, while each event, under the in- fluence of the court, tended to advance the views of the more zealous Protestants. Images had been destroyed 1 Stat. 3 and 4 Ed. VI. c. 10; Collier, Zccles. Hist. v. 361. 2 Stat. 3 and 4 Ed. VI. c. 12; Collier, p. 365. 8 ‘The form and manner of making and consecrating of Archbishops, Bishops, Priests and Deacons,’ 1549 (=1550) ; reprinted in Liturgies and Documents of the Reign of Edward VI, (Park. Soc.). The Act added, ‘and other ministers of the church ;’ but the commissioners omitted ail mention of orders inferiorto Deacons. See Soames, Hist. Ref. Ed. VI. p. 521. 4 The form of the Oath of Supre- macy was especially objectionable : ‘So help me God, all Saints, and the holy Evangelist.’ This was altered upon Hooper's arguments, and all mention of swearing by the saints was struck out by the King’s own hand, July 20th, when Hooper ac- cepted the bishopric of Gloucester, and took the oath asamended. Orig. Lett. ccLx111 (Aug. 28). AZicronius to Bullinger. Hooper’s own account of the matter is given in a Letter ἔο Bullinger (June 29th), Orig. Lett. XXNIX, Inftuence of continental Pyrotest- antisite. 22 Pre arations for Revision. Removal of Altars. by Ridley, Bishop of London. SS ———— ————— ————————— — THE BOOK OF COMMON PRAYER [a.p. 1547 out of the churches; and now (1550) the Eucharist was made to appear more plainly as the Lord’s Supper by the removal of altars. This had been partially begun; ; but the general impulse was given to it by Hooper's © Lent sermons before the court! Ridley, who, while — Bishop of Rochester, had destroyed ‘the altars of Baal’ in his church there, was now Bishop of London.? In June he visited his new diocese, and set about this alteration, as far as his episcopal authority could reach, — seconded as it was by the civil power. Notwithstand- ing these efforts many altars remained, with their rich hangings, and jewels, and gold and silver plate: and we can hardly think otherwise than that some courtiers desired their destruction, because they hoped to enrich — themselves by the plunder of such valuable furniture,* which would not be wanted for ‘an honest table.’ Hence an order was issued in November for the entire removal of the altars, and arguments were prepared, and sent with the Council’s letter® to the bishops, to reconcile the parishioners to the loss of the ornaments of their churches.® 1 Serm. Iv. upon Jonas, £avly plucking down of superaltaries, Writings of Bishop Hooper, p. 488 altars, and such like ceremonies (Park. Soc.): ‘It were well that it and abuses.’ might please the magistrates to turn the altars into tables, according to the first institution of Christ, to take away the false persuasion of the people they have of sacrifices to be done upon the altars; for as long as the altars remain, both the ignorant people and the ignorant and evil- persuaded priest will dream always of sacrifice.’ 2 Orig. Lett. XXXVIII. “Yooper to Bullinger, Mar. 27. 8 Cardwell, Doc. Ann. XXI. p. 94, note. K. Edward’s Journal: ‘June 28. Sir John Gates, sheriff of Essex, went down with letters to see the Bishop of London’s In- junctions performed, which touched 4 Instructions for the Survey of Church-goods in Northamptonshire, 1552. en many places great quantity ‘of the said plate, jewels, bells, and ornaments be embezzled by certain private men.’ Cardwell, Doc. Ann. XXVII. 5 Cardwell, Doc. Ann. XXIV. 6 Our Saviour instituted the sa- crament of His body and blood at a table. The disciples sat, in their usual posture at meals, at that supper. It does not appear that the apostles used anything but a table in their ministrations. An altar is for sacrifice, which has passed away with the Mosaic law. A table is for eating, and is, therefore, more 3 1552.} IN THE REIGN OF EDWARD VI. 33 The change, however, involved rubrical difficulties : the Pre arations people had been accustomed to kneel before the altar at the time of Communion; but what should be their posture before or around a table? The priest also had been directed to stand before the middle of the altar fixed at the east end of the choir; but where should he stand to minister at a moveable table placed for the Communion in the middle or at the western entrance of the chancel, or even in the nave of the church? With the same tendency, a great discussion was going Distets on about ecclesiastical vestments. Everything which | vestments. _had been used by popery was unclean in the eyes of the _more ardent Reformers, who communicated with Switzer- /land rather than with Germany.’ But above all, the scarlet portion of the bishop’s robes was offensive, as being the colour which identified the papacy with ,the apocalyptic persecutor. This dispute was brought to a full discussion by the appointment of Hooper to the bishopric of Gloucester? After a long, hot, and fruitless Sai debate with Ridley,’ Hooper was committed to the Fleet, | Géoucescer. by order of the Privy Council (Jan. 27, 1551). This curious mode of compelling a bishop-elect to be con- secrated had the effect desired by those in authority. Hooper yielded so far as to be consecrated (March 8), and then to preach in his pontificals before the king,‘ on the understanding that he would not be required to use the full dress of a bishop on all occasions in the retirement of his diocese. These disputes were strengthened by the appointment _ proper for the solemnity of the Lord’s pp. 560 sqq.; Hardwick, pp. 216 544. Supper. Summary of the arguments 3 Orig. Lett. ΧΙ, Hooper to Bul- in Collier, Zcc/. Hist. v. 410. linger. 1 See Hardwick, Reformation, p. 4 Orig. Lett. cxxiv. Foxe gives 209. if a quaint description of this scene, 2 See Soames, Hist. Ref. Ed. VI, Acts and Mon. νι. 641. D — — 34 - Revision of the wo aa Congrega- tions of fo- YCLENETS 771 England, Revision of the Prayer- Book ' psxentioned in Convocas ticn. Opinions of Bucer and Martyr. ; [A D. 1547 | of Bucer and Martyr to the Divinity Chairs in the two | Universities, and also by the presence of congregations οὗ foreign refugees! John Laski’s Dutch and German con- gregation, an Italian? and a French church in London, together with that of Pullain for French and Walloons at Glastonbury, were fully tolerated; and under their © respective superintendents were allowed to conduct their worship after their own fashion: although Ridley, and other bishops, felt that such diversity would tend to disturb the settlement of the English ritual.? Owing to these causes, the First Prayer Book of Ed- ward VI. was no sooner published than further alterations were mooted. It is believed that the commissioners who compiled the Ordination Services, in the early part of 1550, prepared some alterations in the Book of Common Prayer. Towards the close of the year, when the Con- vocation met as usual with the Parliament, this matter was brought forward. Mention was made of doubts which had arisen respecting certain portions of the book: namely, what holydays should still be observed; the dress and posture of the minister in the Public Service; the entire Office of the Holy Communion, and especially the form of words used at the delivery of the consecrated elements. The book was to be revised; but not by Convocation: a committee of divines with Cranmer at their head was appointed for that purpose by the King, who had determined on many changes; ° and the opinions of Bucer and Martyr were asked upon the existing THE BOOK OF COMMON PRAVER 1 Soames, /ist. Ref. Ed. VI. p. 564. Vig 2 Strype, Cranmer, 11. 22. See some notices of these congregations in the Appendix to this chapter, mutanda sint mutentur, rex per δὲ 8, 9. seipsum id faciet.’ Martyr's Letter 3 Heylin, Hist. Ref. 4 Ed. VI. to Bucer ; Strype, Cranmer, Append, § 11. See Orig. Lett. CCLXII. 44- LXI. cronius to Bullinger. 4 Heylin, Hist, ~Ref. 4 Ζῶ. 8 15. 5 “Si noluerint ipsi efficere ut que —1553.] IN THE REIGN OF EDWARD VI. 35 Service-Book.1 It may, however, be observed, that al- though Convocation did not discuss the particular altera- tions that were made, it might have been induced to delegate its authority to a royal commission,” chiefly composed of its leading members; and the alterations, important as they are, were said to be adopted only for the sake of rendering the book ‘fully perfect in all such places in which it was necessary to be made more earnest and fit for the stirring up of all Christian people to the _ true honouring of Almighty God,’ and with no intention _ of condemning the doctrines of the former book. And SE Ὁ ἀἸξΠΕΕΙΒΒΘΨΓΚΗΝΣ. ᾿ vp d Edward’s second Act of Uniformity? declared that the First Prayer Book had contained nothing ‘ but what was agreeable to the Word of God and the primitive Church ;’ and that such doubts as had been raised in the use and exercise thereof proceeded rather from ‘the curiosity of the minister and mistakers, than of any other worthy cause.’ # The chief alterations now made were :— In the Dazly Prayer, the introductory Sentences, Ex- hortation, Confession, and Absolution, were placed at the beginning of the Service. In the Communion Office, the Decalogue and Responses were added ; the Introit, the name of the Blessed Virgin Mary, the thanksgiving for the Patriarchs and Prophets, the sign of the cross and the invocation of the Word and the Holy Ghost at the consecration of the elements, and the mixture of water with the wine, were omitted : the long prayer of consecration, beginning with the Prayer | for the Universal Church and ending with the Lord’s + See Appendix to this chapter, Stat. 5 and 6 Ed. VI. c. 1. 4, 5- Clay,: Prayer Book Illustrated, Ap- 2 Cardwell, Two Prayer Books of pend. tv. £d. VI. compared, Pref. p. xix. 4 See Hardwick, Reformation, pp. note. 220 sqq. D2 Revision of the Prayer- Book. No condem- nation in- tended of the - First Prayer Book. Changes made in 1552. 30 Second Prayer-Book of Edward VI. Lioctrinal change re- sdecting Christ's pre- sence in the Lucharist, a tp i I συν, νὰ THE BOOK OF COMMON PRAVER [A.D. 1547 Prayer, which had been framed upon the ancient model : of the Canon in the Roman Liturgy, was changed into the Prayer for the Church Militant, the Prayer of Con- secration, and the first form of the Prayer after Com- munion: at the delivery of the bread and wine to the communicants the second clauses of our present forms were substituted for the first clauses; whereby direct mention was avoided of taking the Body and Blood of Christ. In Baptism, the exorcism, the anointing, the putting on the chrisom, and the triple repetition of the immer- — sion, were omitted; the font was to be filled, and the water to be consecrated, whenever the Service was used. In the Vesctation of the Sick, the allusion to Tobias and Sarah, the anointing, and the direction for private confessions and reserving portions of the bread and wine consecrated at the Public Service, were omitted. In the Burial Service, the prayers for the dead, and the office for the Eucharist at funerals, were omitted. The rubric concerning Vestments ordered that neither alb, vestment, nor cope should be used; a bishop should wear a rochet, a priest or deacon only a surplice.! The great doctrinal alteration referred to the presence of Christ in the Eucharist. In the book of 1549 the Communion Service had been so constructed as to be consistent with the belief of a real, and perhaps of a substantial and corporal presence. But the alterations in 1552 were such as to authorize and foster the belief that the consecrated elements had no new virtues im- . Ι . parted to them, and that Christ was present in the | Eucharist in no other manner than as He is ever present to the prayers of the faithful. The pale of Church com- munion was thus enlarged for the more ultra reformers, 1 Soames, Hist. Ref. Ed. VI. p. 603; Clay, Historical Sketch, p. 27. κι ας53.} IN THE REIGN OF EDWARD VI. 37 while all sanction was withdrawn from statements of guecond er-Book doctrine which might be understood in the sense of the otk a _unreformed Church.! This revisal was a long time in hand. The archbishop _and his coadjutors were engaged upon it in the autumn lof 1550. The ‘censures’ of Bucer and Martyr were delivered to the primate early in January 1551, when the principal alterations were already determined. The French Order of Service was published by Pullain (Pollanus), about the end of February; and that of the German congregation, by John Laski, probably about the same time. In November 1551, a private discus- sion was held concerning the manner of Christ’s presence in the Sacrament.? Parliament met January 23d, 1552; _and Convocation, as usual, on the following day. The _ Act of Uniformity passed both Houses April 6th, and a _ long interval was allowed before the revised book was to come into use, which was not until the Feast of All Saints. This delay seems to have arisen from a contest of opinion. Many considered that there was no real necessity to supersede the First Prayer Book: and the more zealous Protestant party were not satisfied even with the second, as now printed. Their opinions, too, were gaining ground with those in authority in the royal Council; and they succeeded so far as to introduce a clause involving further condemnation of the views op- posed by them, before the books were published. Indeed, 1 See Cardwell, ist. of Con- ferences, Introd. p. 53; Hardwick, | Reformation, pp. 224 sqq.; and an ‘Historical Account of Transub-’ Sstantiation’ in Soames, Hist. Ref. Ed. V7. chap. 11.; Freeman, Prin- on the popish side, met at the house of Sir Wm. Cecyl, Secretary of State. Cheke propounded this question : ‘Quis esset verus et germanus sensus verborum ccenz, oc est corpus meum ? ciples of Divine — to Part II. pp. 42 sq 2 Nov. 25. Sir jae Cheke, Horne dean of Durham, Whitehead, and Grindal, with Freckenham and Young Introduction Num quem verba sensu grammatico accepta pree se ferebant. an aliud quiddam?’ A second dis- putation on the same question was held Dec. 3d. Strype. Cranmer, 11. 26. Publication of the revised Prayer Book delayed. 38 THE BOOK OF COMMON PRAVER [A.D. 1547 The Prayer- Book for Ireland. Declaration added con- °cerning kneeling at Communion. The Prayer Book for lieland. the issue was suspended in September, until certain faults were corrected ;+ and almost at the last moment before the book was to be used according to the Act of Parlia- ment, a declaration was ordered to be added to the Com- munion Office, in explanation of the rubric which requires communicants to kneel at receiving the consecrated ele- ments,—‘ that it is not meant thereby that any adoration is done, or ought to be done, either unto the sacramental bread or wine there bodily received, or to any real and essential presence there being of Christ’s natural flesh and blood.’ ? The Church of Ireland, although having its own Con- vocation, followed in ecclesiastical reforms the orders which were sent across from England. Edward’s first Act of Parliament,? which commanded the Communion to be given ‘under both the kinds,’ applied to ‘the people within the Church of England and Ireland;’ and the Proclamation prefixed to ‘The Order of the Communion’ (1548), made no distinction between the two countries:* yet it was not until February 6th, 1551, 1 ‘Sept. 27th an order came to Grafton the printer in any wise to stay from uttering any of the books of the new service. And if he had distributed any of them among his company (of stationers), that then he give strait commandment not to put any of them abroad until certain faults therein were corrected.’ Strype, Memorials Ed. V7. 1.15. Oct. 7th, Cranmer writes to the Council: ‘Has received their directions that the Book of Common Prayer should be diligently pursued, and the printer’s errors therein amended. Arguments defending the practice of kneeling at the Sacrament.’ Calendar of State Papers, Ed. VI. p. 45. And Oct. 27th, ‘the Council-book mentions a letter written to the Lord Chancellor, to add in the edition of the new Common Prayer Book a declaration touching kneeling at the receiving the Communion.’ Burnet, Hist. Ref. Pt. 11. bk. iv. Vol. IIL p. 316, ed. Nares. 2 Clay, Prayer Book Illustrated, p: es Hardwick, Reformation, . 220. 5. Stat. 1 Ed. VI, ¢ 1, § 7 (De- cember 1547). 4 The Act of Uniformity (2 and 3 Ed. VI. c. 1) ordered the Book of Common Prayer (1549) to be used by all ministers ‘in any cathedral or parishe churche, or other place within this Realme of England, Wales, Calyce, and Marches of the same or other the Kinges dominions,’ Clay, P. B. lustr. p. 190. IN THE REIGN OF EDWARD V1. 39 1553.) that an Injunction was sent to the Lord-Deputy to have | Te Prayer- the English Book of Common Prayer read in the Irish] "22* churches. Sir Anthony St. Leger immediately sum- moned the whole clergy, but not as a Convocation,’ for the 1st of March, to acquaint them with his Majesty’s commands; and after some opposition from the Arch- bishop of Armagh, and several bishops, a proclamation was issued for carrying the order into effect: and thus the English Prayer-Book began to be publicly used on _Easter Sunday (March 29), in the cathedral of Christ church, Dublin.2 The Second Book of Common Prayer β (1552) does not appear to have been ordered for ob- servance in the Irish Church: nor was any attempt made to translate the whole or parts of it into the Irish lan- guage. It may be doubted whether it was used beyond the circle of the Lord-Deputy’s Court: for the native priests did not understand English; and if adopted by those English clergy who occupied the larger benefices, it would be as unintelligible to the people as the Latin service which it supplanted. The language, indeed, pre- sented such obstacles, that the proposal was entertained to allow a Latin translation of the Book of Common Prayer to be used in the Irish churches—a proposal which was actually sanctioned by the Irish Parliament at the commencement of the reign of Elizabeth. The Used in Dublin in I551- Not trans- lated into the Irish language. 1 Mant, Hist. of the Church of Ire- land, i. 158. 2 Stephens, 7715. Book of Common Prayer for Ireland (Eccl. Hist. Soc.), Introd. pp. iii. sq. The title of the Book, which was printed at Dublin, 1551, is, ‘ Zhe Boke of the common grater and administracion of the Sa- cramentes, and other rites and cere- monies of the Churche: after the use of the Churche of England.’ Tbid.p.v. 8 The Irish Act of Uniformity (2 Eliz. c. 2) authorized a Latin service in those churches where the priest had not sufficient knowledge of the English tongue : and it now appears (Original Letters and Papers, edited by E. P. Shirley, Lond. 185i, pp. 47, 48) that part of the Prayer Book had been translated into Latin for this purpose as early as 1551. The translator was a Mr. Smyth, who is said to have received twenty pounds for his labour. 40 The Prayer- Book ior Ireland. Transiated into French. THE BOOK OF COMMON PRAYER [A.D. 1547 Irish and the Welsh were left in their ignorance, from the unwillingness of the learned to master their lan- guages. We must conclude that this alone hindered the translation of the reformed Service Book for the use of those countries; since we find that the First Prayer Book (1549) was translated into French for the use of the King’s subjects in Calais and the Channel Islands; and care was taken to amend the translation in 1552, so that ithe French version should still represent the English Book of Common Prayer in its altered state! 1 The First Prayer Book was translated into French by command of Sir Hugh Paulet, governor of Calais. This was corrected by the English revised Book, ‘in all the alterations, additions, and omissions thereof,’ at the instance of Goodrich, the Bp. of Ely and Lord Chancellor. Strype, Cranmer, 11, 33. On the subject of this chapter see Mr. Medd’s Introduction to the Fist Look of Common Prayer of Edward V7, (1869): this useful volume con- tains also Zhe Order of the Com-. munion, 1548, and Zhe Ordinal of 1549. μ“ι ψΨ is \ 1553] IN THE REIGN OF EDWARD V1. 41 ——————— Τ ΓΤ Ἄότππ,,Β,Ρ,ΟΓ ό Το Γο-«τθβ. ,Γᾳτ τ ϑὁὖὑὑΜ[τ;τ--- -.-΄- ἜἼῸΎῈὈΈρὌ΄ῇἤ᾽:--- Γ APPENDIX. | NOTICES OF CERTAIN FOREIGNERS WHO HAVE BEEN SUPPOSED TO HAVE INFLUENCED THE COMPOSITION OR REVISAL OF THE PRAYER-BOOK IN THE REIGN OF EDWARD VIZ. 1. CONTINUAL controversies within the English Church fet _ turned upon the comparative merits and authority of the First and Second Prayer Books of Edward VI. As to their merits, some regard the first Book as still leavened with Popish doctrines and practices: to others the second Book appears the work of foreign influence, and of pertinacious opposition to catholic antiquity." The question of authority, however it may be histori- cally decided, can be of little moment to those who now use our Prayer Book, as successively amended, and as fully authorized by Parliament and Convocation in 1662. It may be quite certain that the Convocation ‘was not per- “mitted to pass its judgment on the Second Service Book put forth oy authority of Parliament in the reign of Edward VI., and for _.his plain reason, that it would have thrown all possible diffi- culties in the way of its publication ;’? yet this second Book must pe regarded as an English book revised by a selected number of English bishops and divines. It may be said that foreigners were consulted about the revisal; and it is true that the opinions of some strangers were asked: but even in the case of such men as | Bucer and Martyr, who from their position would naturally be con- sulted, and on points where alterations agreed with their expressed ‘Opinions, it is not certain that those alterations were made in consequence of their influence. Of all the foreigners who were “engaged in the work of reformation, Melancthon and Luther had the greatest influence both in the general reformation of the 1 Maskell, Ancient Liturgy, Pref. 2 Cardwell, Synodalia, vol. 1, Pp χονὶ. Pref. Ὁ. x. Influence of Foreigness 42 [A.D. I 547 THE BOOK OF COMMON PRAYER Influence of Foreigners. MELANC- THON. Appointed ?'vofessor of Divinity at Cambridge. LUTHER. His Nurem- berg Service. English Church, and in the composition of the English Book of Common Prayer, where it differed from the Medizeval Service Books, — 2. Melancthon was repeatedly invited into England; and it seems probable that his opinion, supported by his character and learning, had great influence on Cranmer’s mind. As early as March 1534, he had been invited more than once;? so that the attention of Henry VIII. and Cranmer had been turned towards him, before they proceeded to any doctrinal reformation. The formularies of faith which were put forth in the reign of Henry, are supposed to have originated in his advice.? On the death ot Bucer (Feb.,28, 1551), the professorship of Divinity at Cambridge was offered to Melancthon, and after many letters he was at last formally appointed? (May 1553). It is perhaps needless to add that he never came into England; and although his presence had been so much desired, it does not appear that he had any influence with regard to the alterations introduced into Edward’s Second Prayer Book. 3. The first Book was largely indebted to Luther, who had composed a form of Service in 1533, for the use of Brandenburg and Nuremberg. This was taken by Melancthon and Bucer as their model, when they were invited (1543) by Hermann, Prince Archbishop of Cologne,5 to draw up a Scriptural form of doctrine and worship for his subjects.° This book contained ‘ directions 1 ‘Ego jam alteris literis in An- gliam vocor.’ Melancth. Zzst. No. 1172. Opp. τι. 708; ed. Bretschnei- der. See Hardwick, Reformation, p. 196. 2 Laurence, Bampton Lectures, p. 200. 3 ‘Regiis literis vocor in Angliam, quze scriptee sunt mense Maio.’ Me- lancth. Zfzst. No. 5447; Off. VIII. 135. zs Seckendorf. Hist. Lutheran. Part 11. ὃ xxv. Add. Iv. 5 This excellent man could not accomplish his purpose of reforma- tion. He was excommunicated in 1546, and though at first supported by the Emperor against the Pope for political purposes, he was deprived in 1547, and lived in retirement until his death, Aug. 13, 1552. See Hard- wick, Reformation, Ὁ. 05. 6 *Postquam veni Bonnam, intel- lexi episcopum dedisse mandatum, ut forma doctrinz et rituum pro- ponenda ecclesiis conscribatur, et quidem ad exemplum Norimber- gensis forme.’ Melancthon, 2225, No. 2706; Off. Vv. 112. ‘Scripsi vobis antea Episcopum secuturum esse formam Norimbergensem, eratque ante meum adventum in- stitutus liber ad exemplum Norim- bergense scribendus. Retinuit ple- raque Osiandri Bucerus; quosdam articulos auxit, ut est copiosus. Mihi, cum omnia relegissem, attribuit arti- culos περὶ τριῶν ὑποστάσεων, de creatione, de peccato originis, de justitia fidei et operum, de ecclesia, de poenitentia. In his consumpsi tempus hactenus, et legi de czre- moniis Baptismi et Coenze Domini quze ipse composuit.” L£zst. No. 2707, zbid. 1553.) IN THE REIGN of faith and duty.” ‘old Latin Services.” OF EDWARD VI. for the public services and administration of the sacraments, with forms of prayer and a litany; and also expositions of several points The Litany presents many striking affinities with the amended English Litany of 1544. The exhortations in ‘the Communion Service (1548 and 1549), and portions of the Baptismal Services, are mainly due to this book, through which ‘the influence of Luther may be traced in our Prayer-Book, where ‘additions or considerable changes were made in translating the 4. Martin Bucer arrived in England, at Cranmer’s invitation, in April 1549, and was appointed King’s Professor of Divinity at Cambridge. His opinion of the First Prayer Book, which was ‘then in course of publication, he gives in a letter written to the friends whom he had left at Strasburg, on the day after he reached Lambeth: ‘The cause of religion, as far as appertains to the establishment of doctrines and the definition of rites, is nearly what could be wished... . . We hear that some concessions have been made both to a respect for antiquity, and to the ‘infirmity of the present age..... candles, commemoration of the dead, and chrism, he says, ‘ They affirm that there is no superstition in these things, and that they are only to be retained for atime. ... This circumstance greatly refreshed us, that all the services in the churches are read and sung in the vernacular tongue, that the doctrine of Justification is purely and soundly taught, and the Eucharist administered according to Christ’s ordinance. was required to state his opinion 1 This work was first published in German in 1543, ‘ Simplex Fudi- cium de Reformatione Ecclesiarum _lectoratus Coloniensis. A Latin translation was published at Bonn in 1545, ‘ Simplex ac pia delibera- tio,’ &c. for clearness and fulness inferior to the German original. Fallow, Baptismal Offices Illustrated, p- 27. An English translation of the Latin work was printed in 1547, entitled, ‘4 simple and religious consultation of us Herman by the grace of God archbishop of Cologne, and Prince Elector; &c. by what means a Christian reformation, and founded in. God's word, of doctrine, administration of the divine Sacra- > Of the use of vestments, .... In the following year he touching any parts of the Prayer ments, of ceremonies, and the whole cure of souls, and other ecclesiastical 43 LM Influence of Foreigners. The ‘ Con- sultation’ of Hermann, archbishop of Cologne. MarTIN Bucer. His opinion of the English Re Soruiation, and cerenio- 2ies retained tm 1549. ministries, may be begun among men \ committed to our pastoral charge, until the Lord grant a better to be appointed either by a free and Chris- tian council, general or national, or else by the states of the Empire of the nation of Germany, gathered together in the Holy Ghost.’ A second Eng- lish edition, ‘revised by the trans- lator thereof, and amended in many places,’ was printed in 1548. 2 See Strype, Cranmer, Il. 31; Memorials Fd. VI, 1. 5; Laurence Bampt. Lect. p. 377. 3 Orig. Lett. CCXLVIII. 44 Influence of Foreigners. Bucer’s *“Censura’ of the Prayer- Book (1549). Contmunion Office. THE BOOK OF COMMON PRAVER. [A.D, 1547 Book which seemed to him to need alteration: and he then again expressed his general satisfaction with [1.1.7 He prepared, however, — a laborious criticism of the whole book, extending to twenty-eight — chapters. He objects to the use of the choir for Divine Service, as being — an antichristian separation of the clergy from the laity, and also inconvenient for hearing. He speaks in terms of general approbation of the Communion ~ Service? and the order that intending communicants should | signify their names to the Curate, and the new directions about the form and substance of the Bread, which he wishes to be made still thicker, so as to resemble real bread. He objects to ~ the use of any part of the Office without proceeding to an actual communion, to the receiving of oblations from persons absent, to the practice of non-communicants remaining in church, and to certain gestures, such as kneeling, crossing, knocking upon the breast, which were practised by many people, and allowed, though not directed by a rubric. He objects to the use of peculiar © vestments* at this Service, because they had been abused to superstition, and would lead to disputes; also to the delivery οὐ the Bread into the mouth instead of the hand of the communi- cant, and to the direction to place upon the holy table so much bread and wine as may be sufficient for the communicants, as implying a superstitious notion of the effect of consecration: he allows, however, that at a very 1 “Equidem cum primum in hoc regnum venissem, quze publice dog- mata quique ritus in ecclesia essent recepti, videremque eo, num meum possem ministerium his solido con- sensu adjungere, librum istum sa- crorum per interpretem, quantum potui, cognovi diligenter ; quo facto egi gratias Deo, qui dedisset vos has czeremonias eo puritatis refor- mare; nec enim quicquam in illis deprehendi, quod non sit ex verbo Dei desumptum, aut saltem ei non adversetur commode acceptum, Nam non desunt paucula quadam, que si quis non candide interpretetur, videri queant non satis cum verbo Dei congruere. Buceri Prologus in Censuram. 2 *Censura Martini Buceri super libro Sacrorum, seu ordinations eccle- early period care was taken to ste atque ministerit ecclestastict in Regno Anglia, ad fpetitionem RK. Archiepiscopi Cantuariensis, Thome Cranmeri, conscripla.’ Inter Bucert Scripta Anglicana, fol. Basil. 1577. 3 «᾿ς hac quantas possum ago- gratias Deo, qui dedit eam tam puram, tamque religiose ad verbum_ Dei exactam, maxime illo jam tem- pore quo hoc factum est, constitui. — Perpaucis enim verbis et signis ex- — ceptis nihil omnino, in ea conspicio, — quod non ex divinis depromptum ~ Scripturis sit; si modo omnia populis — Christi digna religione exhiberentur — atque explicarentur.’ did. p. 465. 4 “Non quod credam in ipsis quic- — quam esse impii per se, ut pii homines illis non possint pie uti.” /did. p, — 458. i if ae | Me IN THE REIGN OF EDWARD VI. 45 avoid profanation of the remains of the consecrated elements. He objects to prayer for the dead, and to the phrase, ‘sleep of oeace,’ as implying a sleep of the soul; to the ceremonies of making the sign of the cross, and taking the elements into the hand in the action of consecration; to the prayer for such a consecration that the elements may become to us the Body and Blood of Christ ; and to the mention of the ministry of the holy angels in carrying our prayers before God. He approves of homilies, and proposes several additional subjects for new ones. He allows that a second Communion was anciently administered on high festivals, when the churches were too small to hold the congregation ; but he dislikes the practice, implying, .as it did, that there would be a larger number of communicants at αἰνή ϑεπνὰς and E aster than at other times, whereas all ought to communicate every Lord’s Day. _ He proposes that Baptism should be administered between the sermon and the communion, because more people were present than at the morning or evening prayers: and that the office should be begun at the font, where the congregation can hear, instead of at the church dogs He observes that every scenic : actice ought to be removed from Divine Service, and that what- ver ancient ceremonies are retained should be few in number, and should be carefully explained to the people: such ceremonies in Baptism were, the putting on the white garment, or chrisom, the nointing with chrism, and the signing with the cross: exorcism iso he considers to be improper, unless all unbaptized persons are emoniacs,—a notion which would destroy many of our Lord’s miracles. The clause which asserts the sanctitication of water to the mystical washing away of sin by the Baptism of Christ he wishes to be omitted, utterly disliking all benedictions, or conse- crations of inanimate things. He wishes the phrase to be altered, that infants ‘come,’ whereas they are brought to Baptism: he dislikes the mode of addressing the infants, who cannot understand what is said, both at the time of signing with the cross, and in the examination which was addressed to the child, although the ques- tions were answered by the sponsors. He approves of private Baptism in case of necessity, He insists upon frequent catechizing, and that all young persons, whether confirmed or not, should be present, and that none should be confirmed before they had approved by their manners their faith, and determination of living unto God. He desires that marriages should be solemnized only in open day, and before the Influence of Foreigners. . Baptismal Office. Catechism, Confit rria- 70m. Matrinons ᾿ 46 THE BOOK OF COMMON PRAYER [a.d.1 a i are tpt a i Υ σσσθσαισασαισ ech mem οἰ congregation: he approves of the ceremonies of the ring and_ — marriage-gifts, and the manner of first laying them upon the book, and then receiving them from the Minister to give to the Bride. In the office of the Visitation of the Sick he objects to the anointing ; and, in the Burial Service, to the form of commending the soul to God, or in any terms praying for the dead. He wishes the Commination Service to be used more frequently than on the first day of Lent, or even than four times in the year; the denunciations he thinks should be arranged in the order of the Decalogue. Bell-ringing he greatly dislikes, and would have it ᾿ { Ε Visttation of the Sick. Burial, Commina- tion. entirely forbidden, except only before service. If any Festivals were retained, besides those of our Lord, and a very few others, he thinks that they should be observed only in the afternoon. He speaks of many people walking about and talking in the churches, © and therefore wishes them to be shut when no Service was pro- ceeding. As additions to the Prayer Book, he wishes a Confession © of Faith to be composed, shortly and clearly declaring the points that were controverted in that age; and also a larger Catechism.? © The examination in the Ordination Service he wishes to be ex- | tended to disputed points of theology, and he desires that Ministers — should be kept to their duty by annual inspections and Synods.2> Bucer delivered this work to the Bishop of Ely, January 5, 1551. _ In it he had fully and plainly recorded his opinion of the Prayer- _ Book; but although the points censured were for the most part _ altered in the revised book, yet these alterations do not seem to | have resulted from Bucer’s opinion, but rather to have been settled . before the two foreign Professors were even asked to give their _ judgments.* . Bucer died on the last day of February in this year. | 5. Peter Martyr arrived in England in November 1547, and © was appointed King’s Professor of Divinity at Oxford. We might © Festivals. PETER MARTYR. 1 ‘Item quibus visitatio Mariz matris Domini, natalis Johannis, et divi Petri atque Pauli, Martyrum, Angelorumque peragitur memoria.’ Bucer, Censura, Ὁ. 494. 2 “In quo singulze Catechismi partes, Symbolum quod vocant A pos- tolorum, decem przcepta, Oratio Dominica, institutio Baptismatis, Coenz, ministerii ecclesiastici, disci- plinz poenitentialis, sic explicentur, ut populus in horum explanatione locos omnes religionis.... valeat perdiscere,’ Zbid. Ὁ. 501. 3 Cf. Soames, Hist. Ref. Ed. VI, p- 596; Collier, Acct. Hist. Vv. pp. 387 566. 4 ‘Quod me mones de puritate rituum, scito hic neminem extraneum de his rebus rogari,’ writes Bucer | to a friend in Cambridge, Jan. 12, 1550, which is referred to by Beza when defending Bucer from the charge of having been the author of our Baptismal Service. Laurence, Bampt. Lect. p. 246. See also the expressions in the latter part of Mar- tyr’s Letter to Bucer, quoted below. μι. | IN THE REIGN OF EDWARD VI. therefore expect him to have been employed about the First Book of Edward VI. But his name is not amongst the compilers ; nor does he appear to have been consulted, until the revisal of the book was in hand. We have his own account of his criticism, in a letter to Bucer (Jan. 10, 1551). It seems that he was not acquainted with the contents of the Prayer Book, and that no complete Latin version was within his reach. A version, probably of the ordinary Services, by Cheke, was put into his hands, and upon it he offered his annotations to the archbishop. Afterwards, on reading Bucer’s larger treatise, he was surprised to find what the book contained, -and added his approval of his friend’s observations. He notices one point which he marvels that Bucer had overlooked, that if a sick person was to receive the Communion on the same day that it was publicly administered in the church, a portion of the con- -secrated elements was to be reserved and carried to the sick person. The conclusion of his letter shows that he perfectly understood that his opinion was not to guide the amendments which would be introduced into the Prayer Book, though he rejoices in having the opportunity of ‘admonishing the bishops.’? 6. Bullinger kept up a continual correspondence with all who were engaged in the work of reformation. He dedicated treatises to Henry VIII. and Edward VI., and also to English noblemen, whose names and titles were carefully sent to him by his country- -men, several of whom were in England for purposes of education.? His opinion was often sought upon points of doctrine and order; but it does not appear that he had any influence in the formation or revisal of our Service-Book. On the homiletic teaching of the English Church his influence must be allowed. One of his great works was a body of divinity in fifty sermons, of which each parcel ‘Was sent into England as soon as published. This work was sranslated for the special benefit of the clergy in Queen Elizabeth’s reign.$ _ 1*Conclusum jam est in hoc eorum colloquio, quemadmodum mihi retulit reverendissimus, ut multa immuten- ee Sed queenam illa sint, quze con- }senserint emendanda, neque ipse mihi exposuit, neque ego de illo uzerere ausus sum. Verum hoc non me parum recreat, quod mihi D. Checus indicavit: si noluerint ipsi, ait, efficere ut quee mutanda sint mu- -entur, rex per seipsum id faciet ; et cum ad parliamenfum ventum fuerit, ipse suze majestatis authoritatem in- terponet.” Peter Martyr, Letter to Bucer ; Strype, Cranmer, App. LXI. See Hardwick, Reformation, p. 222. 2 Fohn ab Ulmis to Bullinger, Orig. Lett. cxcit. (Park. Soc.) 3 It was printed in 1577, 1584, and 1587 ; the latter edition being pub- lished with the royal authority, hav- ing had the sanction of Convocation in 1586, when Whitgift introduced some ‘ Orders for the better increase 47 Influence of Forejgners, BULLINGER, 48 ----.-- Influence of Foreigners, CALVIN. VALERAN- pus PoLLa- NUS. The Stras- burg Li- turgy. THE BOOK OF COMMON PRAYER [a.v. 1457 7. Upon such a subject as the reformation of the Service Book of a national Church, it cannot be doubted that Calvin would put forth all the influence which he had. Accordingly we find him endeavouring to guide those whom he conceived to be the leaders — of the cause in this country. He wrote a long letter to the Pro- 4 tector Somerset (Oct. 22, 1548), introducing every subject which possibly might be debated ; treating of forms of prayer, which he approves ; of the Sacraments; of ceremonies ; and of discipline.’ At the same time he wrote to Bucer, who had been invited by — Cranmer to come to England, not to fail, through his well-known — moderation, in urging a thorough removal of superstitious rites.2_ To the same effect he wrote to Cranmer himself. No part, how-— ever, of our formularies can be traced to his influence. He had prepared a directory for divine service in French while he was at Strasburg. This he afterwards published in Latin with emenda- tions, as the form of the Church at Geneva, in 1545. It is quite certain that our Book of Common Prayer (1549) had not the most distant resemblance to this production.* 8. During the revisal of the Prayer-Book, the forms of Service were published which were used by the congregations of foreign refugees in England. One of these was, in its original shape, the above-named French work of Calvin. He had been succeeded in ~ the pastorship of the Church of Strangers at Strasburg by Pullain, who was obliged to flee from that city with his congregation, by reason of the publication of the /7terzm° (1548), an imperial mani- festo adverse to the Reformers. These people were chiefly weavers _ of worsted ; and on their arrival in England the Duke of Somerset gave them a home in the abbey buildings at Glastonbury, and pro- vided them with the means of carrying on their manufacture. In- February 1551, Pullain published their Order of Service in Latin,” with a dedication to King Edward, to defend his Church from the of learning in the inferior ministers,’ 4 Laurence, Bampt. Lect. p. 208. and among them, that each minister ὅ See Soames, Hist. Ref Ed. VI, should read over one of Bullinger’s pp. 492 sqq.; Hardwick, Reforma- sermons every week, and take notes “oz, pp. 68 sq. of its principal matters; the notes to © Strype, Cramer, 11. 23. be shown to a licensed preacher 7 ‘ Liturgia Sacra, seu Ritus Mis every quarter. See Cardwell, Syao- misterit in ecclesia peregrinorum pro= dalia, 11. 562. Jugorum propler Evangelium Christi ὦ 1 Calvin. Op. tom. vill. Zpistole Argentine. Adjecta est ad finem et Responsa, p. 39. brevis Apologia pro hac Liturgia, per Ὁ 2 Sbid. p. 49. Valerandum Pollanum Flandrum — 3 bid, p. 61. Lond, 23 Februar. Ann. 1551.’ a5s3.) IN THE REIGN OF EDWARD VI. ‘slanders of the Romanists, who, as usual, had accused them of licentiousness.! This book has been supposed to have furnished hints tte the revisers of the Book of Common Prayer in some additions 'which were made in 1552 to the ancient Services. The introductory ‘Sentences, with the Exhortation, Confession, and Absolution, which were then placed at the beginning of the Morning and Evening ‘Prayer, and the Ten Commandments with the Responses, especially duced at the beginning of the Communion Service, are supposed to be due in some degree to this publication of Pollanus. Possibly another source may be found for a part of these additions. It was only an idea, however, or an occasional allusion, which was bor- owed: and in the above-mentioned particulars, where alone any resemblance can be traced, the similarity belongs to the work of Pollanus, not to Calvin’s translation of the same original.2 The following is the passage referred to, being the commencement of he Sunday Service :— ‘Die dominico mane hora octava, cum jam adest populus, Pastore accedente Choraules incipit clara voce, Leve le cvevr, ac bopulus accinit cum modestia et gravitate summa, ut ne quid roluptati aurium, sed serviant omnia reverentize Dei, et edificationi ‘am canentium, quam audientium, si qui fortasse adsint non ranentes. | Cum absolverint primam tabulam, tum pastor mensz astans ersus ad populum sic incipit: Adjutorium nostrum in nomine Domini, qui fecit ccelum et terram. Amen. Deinde clara et dis- incta voce populum admonet de confessione peccatorum, hisque erbis preit: Fratres, cogitet nunc vestrum unusquisque se coram Deo sisti, it peccata et delicta sua omnia simplici animo confiteatur et gnoscat, atque apud vosmetipsos me przeeuntem sequimini his erbis. Domine Deus, Pater zterne et omnipotens, agnoscimus et fate- fur ingenue apud sanctissimam Majestatem tuam, peccatores jsse mos miseros, adeoque a prima origine, qua concepti et nati mus, tam ad omne malum esse pronos, quam ab omni bono lienos ; quo vitio tuas leges sanctissimas assidue transgredimur, oque nobis exitium justissimo tuo judicio conquirimus. Atta- jen, Domine Deus, poenitet sic offendisse bonitatem tuam, pro- deque nos et facta nostra omnia nimium scelerata damnamus, Strype, Mem. Hecles. Ed. VI.1.29. 3. Laurence, Bampt. Lect. p. 2X0. E . 49 Influence of Foreigners. ‘ Est deca- logus rithmo redditus.’ “ Confessto Pecca- torum:' repeated after the Minister. 50 Influence of foreigners. —=— ‘ Absolutio.’ * Oratio.’ The Prayer after the Command- ments. t THE BOOK OF COMMON PRAYER [A.D. I a orantes ut tu pro tua clementia huic nostre calamitati succurras. — Miserere igitur nostri omnium, O Deus et Pater clementissime ac misericors, per nomen filii tui Jesu Christi Domini nostri te obtestamur ; ac deletis vitiis, ablutisque sordibus cunctis, largire — atque adauge indies Spiritus tui sancti vim et dona in nobis, quo vere et serio nostram miseriam intelligentes, nostramque in- — justitiam agnoscentes, veram pcenitentiam agamus: qua mortui — peccato deinceps abundemus fructibus justitize ac imnocentize qguibus tibi placeamus per Jesum Christum filium tuum unicum~ redemptorem ac mediatorem nostrum. Amen. Hic pastor ex scriptura sacra sententiam aliquam remissionis _ peccatorum populo recitat, in nomine Patris, et’ Filii, et Spiritus — Sancti. Ac toto hoc tempore populus magna cum reverentia vel astat, vel procumbit in genua, utut animus cujusque tulerit. — Demum pronuntiato Evangelio hoc remissionis peccatorum a pastore, rursum populus preeunte Choraule totum decalogum ~ absolvit, tum pastor ad orandum hortatus Ecclesiam his verbis: ipse preeit. ᾿ Dominus aasit nobis, ut Deum oremus wnanimes: | Domine Deus, Pater misericors, qui hoc decalogo per ee tuum Mosen nos Legis tuz justitiam docuisti; dignare cordibus | | nostris eam ita tuo spiritu inscribere, ut nequicquam deinceps in — vita magis optemus, aut velimus, quam tibi obedientia consum- matissima placere in omnibus, per Jesum Christum filium tuum, Amen. Hic Ecclesia eandem orationem verbis prope 1isdem Choraule preeunte succinit. Interea pastor suggestum conscendit ad concionandum. . . i Ὑ ὦ: ΠΗ τ ιὈὌὺῸὺὔὺᾶττ ὙΠ... ΦῤῤῤῸὡἧῸὃ͵ “" ? It will be seen from this extract that this service of Pollanus may have furnished the hint, that the decalogue should be repeated in the public Service. But in the English book the Commandments — were to be plainly recited in the hearing of the people, instead of being sung by them in-metre ; and they were appointed to be said not in the Morning Prayer, but at the commencement of the Com. munion, or principal Service. The words, ‘ dignare cordibus nosiris cam tta tuo spiritu tnscribere, contain the subject of the petition which was placed as the concluding response after the Command- ments, ‘wréte all these thy laws in our hearts’ Comparing this extract with the commencement of our Daily Prayer, we must observe that there is not one strictly parallel sentence, and Pollanus gives no forw of Absolution at all. Allthat can be alleged --1353.] IN THE REIGN OF EDWARD V1. g Mespecting the opening portion of our Service is, that the hint may | Inauence of have been taken from two books of Service used by congrega- Pg crags tions of refugees in England, which were published about this time; the one being the version of Calvin’s form, by Pollanus ; and the other, that used by the Walloons under John Laski, or a-Lasco. | 9. This truly influential person was a Polish noble, who left his eee ‘country and his honours for the freer acknowledgment of the Gospel. His first visit to England was in September 1548, when he resided six months with Cranmer. The introduction of the Interim into Friesland compelled him to seek a shelter in England in 1550.1 He was then appointed superintendent of the congre- pati ‘gations of foreign Protestants, German, Belgian, French, and | foreign Pro Italian, in London: and his personal character appears to have | peg so obtained for them the church of St. Augustine’s Monastery,? with in London. Bomegiany to use their own ceremonies. He published in Latin jthe service used by his Church.3 His friendly intercourse with | 2/7 4 Cranmer would naturally lead to an inquiry as to the form of his worship ; and that, not only with a reference to the English Service- Book then under review, but that the English Government might know to what they were giving shelter and sanction. In this book | contains a there is a form of Confession and of Absolution, in which some yee ii ‘phrases resemble the corresponding portions which were added to | 445?/#on. ‘the second Book of Edward VI. *, . . Neque amplius velis mortem peccatoris, sed potius ut con- vertatur et vivat ... omnibus vere pcenitentibus (qui videlicet 2gnitis peccatis suis cum sui accusatione gratiam ipsius per nomen Christi Domini implorant) omnia ipsorum peccata prorsus con- jdonet atque aboleat .. . omnibus, inquam, vobis qui ita affecti estis denuncio, fiducia promissionum Christi, vestra peccata omnia jin coelo a Deo Patre nostro modis plane omnibus remissa esse . . . opem tuam divinam per meritum Filii tui dilecti supplices implo- ramus ... nobisque dones Spiritum Sanctum tuum... ut lex » 1 Orig. Lett. p. 483, Martyr to ministerii, in peregrinorum, potissi- \Bullinger (June 1, 1550). He was mum vero Germanorum ecclesia ; 271- appointed superintendent by King séituta Londini in Anglia per Ea- Edward, on the 24th of July; iid. vardum Sextum. Sine loco et anno. iwote. Hardwick, Reformation, p.219. Laski published a second edition in 2 Now the Dutch churchin Austin Latin, and in French, in 1555, yl Friars. Frankfort, after the expulsion of the * ‘Forma ac ratio tota ecclesiastici Protestants from England. oe ae . ia THE BOOK OF COMMON PRAYER. [A.D. 155 52 5 7 Influence of | tua sancta illi [cordi] insculpi ac per nos demum. .. tota vita Foreigners. nostra exprimi ejus beneficio possit.! 1 Cardwell, Zwo Prayer Books of | Ld. VI. compared. Pref. p. xxxii. note. Hooper mentions a-Lasco as alone standing on his side of all the foreigners who had any influence ; Orig. Lett. xt. He was named among the thirty-two commissioners to frame ecclesiastical laws; zdid. CCXxxvI. He left England, Sept. 15, 15533 2022. CCXL. See Strype, Cranmer, 11. 22. lLaski took the Zwinglian, or Calvinistic, side of the Reformation against the Lutheran, which he conceived to retain too much of the Romanist element. was supposed to have influenced the change in Cranmer’s opinions in © this direction ; Orig. Lett. CLXXXVI Fohn ab Ulmis to Bullinger, Nov. 27, 1548. He maintained true doctrine against the anti-Trinitarianism which — was the bane of the Reformation in Poland. See Krasinski, Sketch of the Reformation in Poland, 1, pp. 238 sqq.; British Magazine (June 1839), xv. p. 614; Hardwick, Ae/ormation, — pp. 92 sq. He 16603.] PRAVER BOOK UNDER ELIZABETH. CHAPTER III. THE PRAYER BOOK IN THE REIGN OF ELIZABETH. [A.D. 1558—1603.] Book is traced at Frankfort. Thither Pullain fled with /his companions, when the refugees of various nations were driven from their homes in England.’ The ma- \gistrates assigned a church for the use of the French | Protestant congregation: and when a company of English exiles settled there, they were allowed to use the same church on alternate days in the week, and at different ‘times on the Sunday. A stipulation was, however, made ithat the English Service was to be brought somewhat ‘into agreement with the French Order. Probably this was done, not only from the prevalent ignorance of tole- ‘ration, but at the desire of some among the English exiles, who preferred the French form of Service to their cwn.” Knox was invited to act as their minister; and a description of the English Service Book was sent to Calvin to elicit the expression of his disapproval.3 It is a painfully interesting document, and the first of a long ‘series of expressions of dislike to ritual observances, to primitive institutions and Apostolical order, which 1 Mary came to the throne, July 2 7 14. p. 560. 6th, 1553; and early in September 3. See Append. § 3. Orig. Lett. Ῥ. Martyr, a-Lasco, and the body of cccLvi1.—cccLxI. Hardwick, Re- foreigners, were obliged to flee. formation, p. 237. Soames, //ist, Hef. IV. 79. " | DuRING the reign of Mary the history of the Prayer * rrouptes at Frankfort. French and English con- gregations of exiles at Frankfort. 54 THE BOOK OF COMMON PRAVER Ἀν. 1558 Retoration | unhappily form a large item in the future history of Reformation. | the Book of Common Prayer. i On the accession of Elizabeth (Nov. 17, 1558) the ; people generally were more prepared to receive the — Accession of Elizabeth. in the time of Henry, or even of Edward. They had now learned that it alone would give them freedom from the most revolting cruelty.} The Protestant divines who ; remained alive came forth from their hiding-places, and © with others who now returned from the Continent began - ἊΣ teaching of the Reformers than they had been once more to occupy the pulpits. Queen was marked by extreme caution ;? from the very The conduct of the | probable fear that the Reformers would outstrip the royal _ prerogative, and the difficulty of restoring the Prayer Book, while the statutes of the late reign were unre- pealed, and the benefices were mostly held by Romanists, tifical. | 1 See Soames, ist. Ref. Iv. 587; | Strype, L£ccles. Mem. Mary, Ap- pend. Lxxxv. Hardwick, Reforma- tion, pp. 239 sqq.; cf. Hallam, Coz- stitutional Hist. of England, 1. pp. 144 sq. ; 2 Soames, 2. p. 599. See Hard- | wick, fist. of the Articles, ch. vi. pp. 116sqq. Hallam, I. 234. 3 As it was in debate which of Edward’s Prayer Books should be revised for the use of the Church, the Litany printed in the first month of Elizabeth’s reign was not taken from either of them, but rather from the original form (1544), with amend- ments in the collects, and concluding with the prayer of St. Chrysostom. It has the word ‘dolour of our heart’ | (from 1544); one edition retains the The Mass, therefore, still continued, and the Queen was crowned according to the ceremonies of the Roman Pon-_ An English Litany? was, however, used in the royal chapel; and about the beginning of December a petition for deliverance ‘from the tyranny of the bishop of Rome and_ all his detestable enormities,’ which is omitted in another, the same in all other respects. A copy of each edition is in the Cambridge Uni- versity Library. It is reprinted in Liturgical Services of the Reign of Q. L£lizabeth (Park. Soc.). See Mr. Clay’s Pref. pp. ix. sqq. No; authority is claimed for these pub- lications: yet changes which appear | in them were sanctioned in 15595 and no copy of the Litany, which! was in use in the royal chapel on) the 27th of December, is known to: be extant, unless it be the one of these editions which omits the men- tion of the bishop of Rome. Cf Lathbury, Hist. of P. B. p. 43. | obedience.’ —1603.] IN THE REIGN OF ELIZABETH. 55 paper of questions and advices was prepared,! suggesting | Restoration the mode in which the Reformed religion could be most safely re-established.? The ‘manner of doing of it’ is advised to be by a consultation of ‘such learned men as be meet to show their minds herein; and to bring a plat or book thereof, ready drawn, to her Highness : which being approved of her Majesty, may be so put into the Parliament House: to the which for the time it is thought that these are apt men, Dr. Bill, Dr. Parker, Dr. May, Dr. Cox, Mr. Whitehead, Mr. Grindal, Mr. Pil- kington...’ and meanwhile to prohibit ‘all innovation, until such time as the book come forth; as well that there be no often changes in religion, which would take away authority in the common people’s estimation, as also to. exercise the Queen’s Majesty’s subjects to Another question is propounded, ‘ What may be done of her Highness for her own conscience openly, before the whole alteration; or, if the alteration must tarry longer, what order be fit to be in the whole realm, as an /uzterim?’ To which it is proposed ‘to alter no further than her Majesty hath, except it be to receive the communion as her Highness pleaseth on high feasts: and that where there be more chaplains at mass, that they do always communicate in both kinds: and for her Highness’s conscience till then, if there be some other devout sort of prayers, or Memory said, and the seldomer mass.’ This advice was acted upon. Preach- ing was forbidden by a proclamation® (Dec. 27, 1558), 1 The paper was most probably ’ 2 ‘There was not only at this junc- drawn up by Sir Thomas Smith, ture a formidable popish party to who had been Secretary of State to King Edward, and was submitted to Cecil. Strype, Aznals, ch. ii. 51; and Append. Iv. Hallam speaks of it as Cecil’s, ‘ written with all his cautious wisdom :’ Constit. Hist. τ. 150. struggle with, but a Lutheran party also.’ Strype, Azenals, ch. ii. p. 53. p. Cf. Life of Grindal, Bk. 1. ch. iii. 3 On the extensive and somewhat indefinite authority arrogated to pro- clamations at this period, see Hallam, Const. Hist. τ. 320 sqq. of the Reformation. Liirst steps towards a revival of the Reform- ation. Restoration of the Reformation. Proclama- tion for- bidding preaching. Sanctioning the Litany in English, Lord-Keep- ers Speech at the opening of Parliament. THE BOOK OF COMMON PRAYER ; I _ [A.D. 1558 which allowed the Gospel and Epistle, and the Ter Commandments, to be read in English, but without an exposition; and forbade ‘any other manner of publi prayer, rite, or ceremony in the church, but that which is already used, and by law received, or the common Litany used at this present in her Majesty’s own chapel! and the Lord’s Prayer, and the Creed in English, until consultation may be had by Parliament... .’2 Beside the introduction of the Litany in English into her ow chapel, it is said that the Queen had on Christmas-da commanded Oglethorpe, bishop of Carlisle, when stand ing ready to say mass before her, not to elevate the consecrated host, because she liked not the ceremony.? To the same effect was the speech of the Lord-Keeper Bacon at the opening of Parliament (Jan. 25, 1559))) ‘that laws should be made for the according and uniting of the people into an uniform order of religion: . . tha nothing be advised or done which anyway in continu- ance of time were likely to breed or nourish any kind of idolatry or superstition ; ‘The Litany, used in the Queen’s Majesty’s chapel, according to the tenor of the Proclamation, 1559,’ is reprinted in Zit. Services of Q. Eliza- beth (Park. Soc.). ‘A Confession’ is prefixed, being the Confession in the Communion Service adapted to in- dividual use: after the prayer, ‘We humbly beseech thee, O Father,’ &c. follows ‘A prayer for the Queen’s Majesty;’ then the prayer for the clergy and people; then ‘A Prayer of Chrysostome,’ and ‘ii. Cor. xiii.’ with the note, ‘Mere endeth the Litany used in the Queen's Chapel.’ After this are prayers, ‘ For Rain, if the time require,’ ‘ For fair Weather,’ ‘In the time of Dearth or Famine,’ ‘In the time of War,’ ‘In the time ef any common Plague or Sickness,’ the collect, ‘O God, whose nature so on the other side heed and property,’ ἄς, The Lord’s” Prayer, The Creed, The Ten Com- — mandments, Graces before and after meat ; ending with the words, ‘* God save the universal Church, and pre= serue our most gracious Queen Eliza= beth, and the realm, and send us peace in our Lord Fesus, Amen.” This Litany, with its arrangement of | collects, is an amended edition of the unauthorized (Ὁ) Litany men= tiened above. Tleing printed for | general use, other prayers were added, and the book made to pars — take of the nature of a Primer. 2 Cardwell, Doc. Ann. xt. Cf | Zurich Lett. vi. Jewel to P. Martyr, 3 Strype, Azmals, ch. li. p. 50 | See Heylin, Hist. Ref (Eccl. Hist | Soc.) Il. p. 272, 226 78: ἢ —1603.] any mannerof occasion be given whereby any contempt or irreverent behaviour towards God and godly things, ceived.” These were the views by which the alterations now made in the Prayer Book were guided. If we may judge by the result, it seems to have been considered that Edward’s first Book did not entirely preclude the \possibility of superstition, and that his second Book went within the limits of danger of irreverence. The \parties openly engaged in the revisal were the com- ‘mittee of divines and the royal council; but the work may be traced to fewer hands, Secretary Cecil having him to take a leading part among the select divines. | Archbishop Parker was absent from the deliberations through sickness; but Guest was appointed in his place with especial instructions ‘to compare both K. Edward’s Communion Books together, and from them both to frame a book for the use of the Church of England, by correcting and amending, altering, and adding, or taking jaway, according to his judgment and the ancient Litur- gies.’* When the book was completed by the divines, Guest wrote an explanatory letter to Cecil, in which he seems to refer to a paper of leading questions, which had been put before him by the Secretary, and gives the reasons which had guided him in disallowing those suggestions.* He speaks, too, in his own person, as ‘or any spice of irreligion, might creep in or be con-|: Rochester.’ 1 Strype, Aznals, ch. ii. p. : DEwes Journals, p. 12. ee, 2 “A very learned man, after- wards archdeacon of Canterbury, the Queen’s almoner, and bishop of Strype, 22. p. 82. 3 γιά. p. 82. * Ceremonies once taken away, as | ill used, should not be taken again, Of tke cross: no image should be used in the church. Procession is superfluous; it is better to pray in the church. Because it is sufficient to use but a szrplice in baptizing, reading, preaching, and praying, therefore it is enough also for the celebrating the Communion. /Von- communicants should be dismissed IN THE REIGN OF ELIZABETE 57 is to be taken, that by no licentious or loose handling | Revision by eee οὗ the general supervision, and Guest? being appointed by | Guest takes a leading part under Cecil. 58 Revision by Committee of Divines. The Divines Javour Puritan opinions, but ave over- ruled by the Court. THE BOOK OF COMMON PRAYER [a.v. 1558 though the revision had been especially his work. It is clear from this letter that the book, in the shape in which it left the committee of divines, was more favourable to Puritan opinions than was agreeable to the Queen or to her Secretary. The surplice was allowed, but no vestment was to be peculiarly used at the Com- munion; and the posture of communicants, standing or kneeling, was left as a thing indifferent. were altered in the book, as authorized by Parliament ; and it does not appear that either House did more than read and approve the book laid before them. before the consecration, and (as it seems) after the offertory. The Creed is ordained to be said only of the communicants. Prayer for the dead is not used, because it seems to make for sacrifice: as used in the first Book, it makes some of the faithful to be in heaven, and to need no mercy, and some of them to be in another place, and to lack help and mercy. The raver (in the first Book) for Consecration, “Ὁ merciful Father, &¢.,’ is to be disliked, be- cause it is taken to be so needful to the consecration, that the conse- cration is not thought to be without it: which is not true; for petition is no part of consecration: Christ in ordaining the Sacrament made no petition, but a thanksgiving. The sacrament is to be received im our hands. Theold use of the Church was to communicate standing; yet because it is taken of some by itself to be sin to receive kneeling, whereas of itself it is lawful, it is left indif- ferent to every man’s choice to follow the one way or the other, to teach men that it is lawful to receive It is most probable, from the known sentiments and subsequent conduct of the Queen, that these changes were ordered by herself and her Council ;} and that the book was then laid before Parliament,? These things in the form in which it was either standing or kneeling. Annals, 1. Append. xiv. 1 Cardwell, Conferences, p. 21. 2 The statute (1 Eliz. ἘΞ 2, April 28, 1559) repealed the Act of Mary, © which had repealed the Act (5 and 6 Ed. VI. c. 1) ‘to the great decayme of the due honour of God, and dis- comfort to the professors of the truth of Christ’s religion’ (§ 1); and thus the second Prayer Book of Edward VI. was re-established, ‘with one alteration, or addition of certain Lessons to be used on every Sunday in the year, and the form of the Litany altered and cor- rected, and two sentences only added in the delivery of the Sacrament to the communicants, and none other or otherwise’ (§ 2). With the fur- ther proviso, ‘that such ornaments of the church anc of the ministers thereof shall be retained and be 1 use, as was in this Church of England, by authority of Parliament, in th second year of the reign of K. Edw. VI., until other order shall be ~ therein taken,’ &c. (§ 13). The - copies printed in this year (1559) Strype, @ " Ἢ i mM ᾿σοπίεπηπηεα or irreverently π5ε4.1 The following varia- ‘tions of the Elizabethan from Edward’s second Prayer Book were noted by Archbishop Parker? for the Lord iTreasurer Burghley. The first rubric now directed i‘the Morning and Evening Prayer to be used 7 the ac- icustomed place of the church, chapel, or chancel,’ instead lof ‘ix such place as the people may best hear’ The second ‘rubric had forbidden all ecclesiastical vestments but the \vochet and the surplice: the minister was now directed, at the time of Communion, and at all other times tn his minzstration, to use such ornaments in the church as iqvere in use by authority of Parliament in the second year of K. Edward VJ. In the Litany the words, ‘from \the tyranny of the bishop of Rome and all his detestable \cnormitties, were omitted ; and the suffrage for the Queen was altered by the addition of the words, strengthen in the true worshipping of thee, in righteousness, and holiness of life. The prayers for the Queen, and for the clergy and people, with the collect, ‘O God, whose nature and Property, &c., were now placed at the end of the Litany: of two collects for time of Dearth, one was omitted, as also was the note to the Prayer of St. Chrysostom, ‘and the Litany shall ever end with this collect following’ In the Communion Service the words used at the delivery of the elements to the communicant combined the forms of Edward’s first and second Books. Besides these i ᾿ differ from each other in small par- in 1561, an alteration in the collect jueulars, chiefly in the collects at the for St. Mark’s Day, probably not end of the Litany. See Ziturg. later than 1 564, and some incon- Services of OQ. £liz. (Park. Soc.), siderable verbal additions, certainly and Mr, Clay’s Pref. pp. xii.—xv. _ not laterthan 1 572. Clay, zdid. p. xv. , 3 Some changes were made under 3 Clay, ibid. p. xiv. ‘this authority, suchasanew Calendar ὃ Strype, Azmnals, ch. iv. p. 84. 59 Alteration: made in 155¢ Parliament sanctions the Book with the royal aniend- gents. Abp. Par- ker’s note of the altera- tions. 60 ' ‘Te ae Ἀ THE BOOK OF COMMON PRAYER [Α40. 155 Alterations made in 1559. The Ordi- zal, The Prayer Book gene- vally ac- cepted by the clergy. variations, Elizabeth was now styled ‘our gracious Queen ;’ and the Declaration touching kneeling at the communion was omitted.? a The Ordinal differed from that of 1552 only in the form of the oath. It is styled ‘The Oath of the Queen’s sovereignty, instead of ‘The Oath of the King’s supre- macy ;’ and it is directed ‘against the power and autho- rity of all foreign potentates, instead of ‘against the usurped power and authority of the bishop of Rome.’ The Act of Uniformity specified the feast of the Nativity of St. John Baptist as the day on which th revised Prayer Book was to be used. Parliament was: dissolved May 8; and on the Sunday following (May 12) the Queen caused it to be read in her chapel, and on the following Wednesday it was read before ‘a very august assembly of the court, at St. Paul’s.’? This restoration of the reformed Service did not meet with any very strong opposition. At the third reading of the bill (April 28) only nine bishops and nine tem- poral peers dissented ; and, of the whole body of 9400 clergy, it appears that not more than 189 refused to conform, and resigned their benefices.’ In the summer of this year a royal Visitation was ordered, with the intention of suppressing superstition, and planting true religion, to the extirpation of all hypo- 1 Though omitted from the Prayer Book, this Declaration was not for- gotten: Bishops Grindal and Horne in 1567 say that it continued to be ‘most diligently declared, published, and impressed upon the people,’ Zurich Letters, LXXV. vol. I. p. 180 (Park. Soc.) 2 Strype, Grindal, Ὁ. 24. 3 D’Ewes (Journals, p. 23) says that only 177 left their livings to continue in their ‘Romish idolatry. Probably this number is exclusive of bishops and the abbot of West minster. Strype (Avzmals, ch. xii. Ρ- -172) gives as the result of th visitation towards the close of th year, that ‘of the clergy (2. 6. bishops, abbots, heads of colleges, prebenda ries, and rectors) the commissione brought in but 189 throughout the whole nation that refused com pliance.’ See also Soames, /ist. Reform. 1V.665 sq.; Freeman, 277” ciples, Il. p. 136. - τ6ο3.] IN THE REIGN OF ELIZABETH. δι ᾿ ' ie st cai Royal ‘crisy, enormities, and abuses. It was again necessary | | Royal ‘to inquire after popish Service-books, and to regulate the mode in which the new Book of Service should be ‘used. The Injunctions! are supposed to have been com- piled by the select divines who had been employed in Sir Thomas Smith’s house about the Prayer Book ; but the hand of the Secretary Cecil was upon them, to amend ‘them after the Queen’s mind? So that, as had been ‘the case with the Prayer Book itself, the influence of the court was exercised against the opinion of the leading Protestant divines. The chief point of dispute was the emoval of altars. There was great difficulty in prevail- ing upon the Queen to accede to this under any terms ; and she would not order their removal unconditionally. The Injune- tions altered by Cecil. Removal of Altars. A long string of reasons was prepared, Why 11 was not convenient that the Communion sheuld be ministered at an altar. The result of this movement was an Order subjoined to the Injunctions, declaring that the matter seemed to be of no great moment, so that the Sacrament were duly and reverently ministered; yet for uniformity, that no altar should be taken down but by oversight of he curate and churchwardens; and that the holy table should commonly be set where the altar stood, and at Communion-time should be so placed within the chancel hat the minister might be conveniently heard. This royal Order, however, did not quell the controversy. In he next year the bishops drew up a paper of ‘ Juderpre- ations and further considerations,* upon the meaning ΜΓ these Injunctions, for the guidance of the clergy ; where they direct, ‘that the table be removed out of the | The Bishops interpreta- tion of the Injunctions. 1 Cardwell, Doc. Ann. XLII. is, 1 fear it is not so great as your *}) ? Strype, Annals, p. 159. Letter pen hath given it in the Injunctions.’ Abp. Parker to Lord Burghley 3 Ibid. ch. xii. p. 160. April 11, 1575), ‘Whatsoever the 4 Strype, Azzads, ch. xvii. p. 213; Queen’s} ecclesiastical prerogative Cardwell, Doc. Anz. p. 236. 62 ; | THE BOOK Of COMMON PRAYER [a.D. 1558 Royal Visitation, Chanting and Psal- mody. choir into the body of the church, before the chancel- door, where either the choir seemeth to be too little, or at great feasts of receivings, and at the end of the Com- munion to be set up again, according to the Injunctions,’ On the question of vestments and ornaments the court had overruled the divines, and the Act of Uniformity fixed upon the second year of Edward VI. as the standard, thereby disallowing the Puritanical bareness of ornament which had marked Edward’s second Book, and which Guest himself would have continued. Still, the use of the earlier ornaments was not generally intro- duced ; and the notion was plainly expressed among the bishops, that the rubric was not intended to be com- pulsory, but was mainly introduced to legalize the usages of the royal chapel. These Injunctions also make mention of Psalmody. In collegiate, and some parish-churches, there were be- quests for the maintenance of a choir. This laudable service of music was to be retained, and in such churches a modest and distinct song to be so used in all parts of the common prayers, that the same might be as plainly understood as if it were read without singing; and besides this, or where there was no such provision, a hymn was allowed to be sung at the beginning or end of the Morning or Evening Prayers.’ In 1560 the Book of Common Prayer was published 1 “Our gloss upon this text,’ saith * Avmals, ch. xi. p. 134. ‘In Sep- Dr. Sandys in a letter to Dr. Parker, ‘is, that we shall not be forced to use them, but that others in the mean time shall not convey them away, but that they may remain for the Queen.’ Strype, Axnals, ch. iv. p. 83. The crucifix was for a time re- moved from the chapel, but ‘¢ was brought in again about 1570. Strype, Parker, p. 310. tember began the new Morning Prayer at St. Antholin’s, London, the bell beginning to ring at five; when a Psalm was sung after the Geneva fashion, all the congregation, ) men, women, and boys, singing together.’ Strype (Grizdal, p. 27) adds: ‘which custom was about this time brought also into St. Paul’s.' See also p. 37. , ΡΝ IN THE REIGN OF ELIZABETH. in Latin, upon the petition of the Universities, and with the royal authority for its use among the learned.’ ‘Walter Haddon has been called the author of this version ;? but he followed a translation of the book of 1549, by Alexander Ales, to such an extent, that it can- not be considered a faithful rendering of its presumed English counterpart.2 The variations also are of such a nature as to show that it was intended to keep up the forms and observances of the first Book of Edward VI. in the chapels of the schools and colleges, and among the clergy in their private devotions. | In Ireland, it appears that the use of the Book of }Common Prayer, at the death of Edward VL. rested ‘on an Act of the English Parliament; that the book of 1552 was not ordered for observance there during the short period in which it was used in England; and that no Act was passed in Ireland in Queen Mary’s reign to prohibit the use of the English Service-Book. However, it was disused from the death of Edward VI. until August 30th, 1559, when the English Litany was sung in Christ Church cathedral, on the occasion of the Earl of Sussex taking the oaths as Lord-Deputy. Part of his instructions were, ‘to set up the worship of God as it is in England, and to make such statutes next Parliament 5 were lately made in England.” Therefore, on the meeting of the Irish Parliament, in January 1560, the econd business they took in hand was to pass an Act of Uniformity, following the English Act of the preceding ‘F\year, and nae the Prayer Book which had been ut forth in England.¢ All other books of Service were παν — ————$$— $$ $$$ ——$—$————$$—$—$—$———— $$ a TT nema 1 Strype, Annals, ch. xviii. p. 38. See Appendix to this chapter, § 1. 23. 4 Stephens’s AZS. Book of Common 2 Heylin, Hist. Ref. 2 Eliz. § 19. Prayer for [reland, (Eccl. Hist. Soc.) ut see Clay, Liturgies of Elizabeth, Introd. p. viii.; Mant, Hist. of the led. Park. Soc.) p. xxiv. Church of Ireland, τ. p. 258. ---- 63 Latin Version. Liber Pre- cum Com- munium. Its varia- tions front English Prayer Book. Service tn the Irish Church. Irish Act 7 Uniformity. 64 THE BOOK OF COMMON PRAYER [A.D. 1558 Tice ee aside; and the Parliament then met the difficulty of — supplying the Irish churches with Prayer Books,—a diffi- — culty arising from the circumstance, that in most places x the priests did not understand English, that there was — no Irish printing-press, and that few could read the Irish Common ietters. Their strange expedient was to sanction the use ᾿ Ireland αἴ- |Of all common and open prayer in the Latin tongue! lowed to be Ε = . | Lat. |i\nd it appears that Haddon’s Latin version was com-_ pleted with this object; for it comprehends the Occa- sional Offices, which would not have been required if it were only for the use of college chapels. Ἔ τεσ In this year also appeared the first of a long series of — Occasional Services. It was ‘to be used in common success of the common affairs of the realm.’ Such addi- tions to the usual service were frequently ordered during this reign:? the practice is, indeed, coeval with the Re-_ formation, and as one of the means of bringing prayers in the English tongue into use, it was well adapted | to interest the people in the Common Prayer generally, when it was thus applied to some pressing necessity.® 1 ‘And forasmuch asin most places the common: minister or priest had in Ireland there could not be found English ministers to serve in the churches or places appointed for Common Prayer, or to minister the Sacraments to the people, and if some good mean were provided for the use of the Prayer, Service, and Admi- nistration of Sacraments set out and established by this Act, in such language as they might best under- stand, the due honour of God would be thereby much advanced ; and for that also, that the same might not be in their native language, as well for difficulty to get it printed, as that few in Ireland could read the Irish letters:’ it enacted, ‘That in every such church or place where not the use or knowledge of the English tongue, he might say and use the Matins, Evensong, Celebration of the Lord’s Supper, and Admi- nistration of each of the Sacraments, and all their common and open Prayer, in the Latin tongue, in the order and form mentioned and set forth in the book established by this Act.’ Stat. 2 ΕΠ ες 2. (i); ἘΠῚ phens, JZS. Book of Common Prayer — jor Ireland, pp. xi. and clxiv. sq.3 cf. above, p. 38. 2In the volume of Liturgical Services of Elizabeth (Park. Soc.) Mr. Clay has repriited forty of these» Occasional Forms of Prayer. 3 Strype, Cranmer, I. 29. Ξ thrice a week, for seasonable weather and good © ] | 1603. ] IN THE REIGN OF ELIZABETH. 65 _ One point specified in the Act of Uniformity, in which ἃ change had been introduced into the Prayer Book of 1559, is the ‘addition of certain lessons to be used on ‘every Sunday in the year’ The Calendar (1549) con- tained the chapters to be read at the daily Matins and Evensong; the Proper Psalms and Lessons for Feasts being given with the Collects, Epistles, and Gospels. In 1552 the ‘Proper Psalms and Lessons for divers feasts and days, at Morning and Evening Prayer,’ were placed before the Calendar. In 1559 this part of the book assumed more of its present shape, having ‘ Proper \Lessons to be read for the First Lessons, both at Morning Prayer and Evening Prayer on the Sundays throughout the year, and for some also the Second Lessons,’ in addition to the ‘Lessons proper for holydays,’ and the chapters for ordinary days in the Calendar. All was not, however, quite satisfactory. In 1561 a letter was issued to the Ecclesiastical Commissioners,’ directing them ‘to peruse the order of the said Lessons throughout the whole year, and to cause some new Calendars to be imprinted, whereby such chapters or parcels of less edifi- cation may be removed, and other more profitable may supply their rooms.’2 The reason assigned for this ap- pointment can hardly have been the true one; for only the First Lessons for Whitsun Day were changed, and one error corrected. No further alteration in the 1 Matthew (Parker) archbishop of Canterbury, Edmund (Grindal) bishop of London, Dr. William Bill the Almoner, and Walter Haddon, one of the Masters of Requests, were especially named, two of whom were Ὁ be always present. Ι 5. Cardwell, Doc. Ann. tv. This commission was also to consider hhe decays of churches, and un- seemly keeping of chancels, and to order the Commandments to be set up at the east end of the chancel, to be not only read for edification, but also to give some comely or- nament and demonstration that the same is a place of religion and prayer. 8 Deut. xvi. and Wisd. i. were substituted for Deut. xvii. and xviii. as the First Lessons for Whitsun Day ; and for Evensong of the eleventh Sunday after Trinity, 4 Kings ix. was put instead of 4 Kings xix. F The Calendar. Successive changes 172 theCalendar of Lessons. Comtnttssion to amend the Calendar. 66 the Calendar. | Calendar was directed in the Queen’s letter; yet we find Names of Saints in- serted. ! -- THE BOOK OF COMMON PRAYER [ἴλ. 1558 that it was revised in other respects. Tables of the Moveable Feasts, and for determining Easter, were added : and the names of saints, which had been omitted — from the first reformed Prayer Book, were inserted as they stand in our present Calendar! It was a small selection from the list of names, one for almost every day in the year, which had been published in the pre- ceding year with the Latin Prayer Book, and was now placed in the English Calendar, partly no doubt that the marks of time employed incourts of law might be under- stood, and that the old dates of parochial festivities and fairs might be retained; but partly with the higher object of perpetuating the memory of ancient Christian worthies, some of them connected, or supposed to be connected, with the English Church, and thereby of evincing how that Church was still in spirit undissevered from the national church of earlier years, and from the brother- hood of Catholic Christianity.? Perhaps less care was taken in re- vising the lists of daily Lessons from the discretion which was allowed of reading other chapters than those appointed. The clergy were enjoined to use this discretion, in the Admo- nition prefixed to the Second Book of Homilies (1564). And Abbot, afterwards archbishop of Canterbury (1611), writes that in his time it was ‘not only permitted to the minister, but commended in him, if wisely and quietly he do read canonical Scripture where the apocryphal upon good judgment seemeth not so fit; or any chapter of the canonical may be conceived not to have in it so much edification before the simple as some other part of the same canonical may be thought to have.’ Cardwell, Doc. Ann. 1. p. 294, note. 1 With the Festivals of our Lord, the Purification and Annunciation of the Virgin Mary, John the Bap- tist, the Apostles and Evangelists, St. Michael, All Saints, and Inno- cents, the Calendar (1559) contained only the names of St. George and St. Lawrence, and some editions also St. Clement. 2 A full explanation of the Ca- lendar will be found in Sir H. Nicholas, Chronology of History; | and a short account of the Saints — and Holydays retained in our present Calendar, in Bishop Mant’s edition |} of the Prayer Book with Notes. =1603.] IN THE REIGN OF ELIZABETH. 67 APPENDIX. Sect. I.—ZA7IN VERSIONS OF THE PRAYER BOOK. * | THE ‘Order of the Communion’ (March 1548) was sent to Eatin Frankfort, as soon as it was published. There Miles Coverdale ees translated it into German, and also into Latin; the Latin copy Lie Cy being sent to Calvin, with some idea that he acta approve and ass | eee it to be printed.t1 This, however, does not seem to have FSR een done. Another translation was ene and was immediately | and by printed in London. The title is, Ordo distributionis sacramenti | 42xner altaris sub utraque specie, et formula confessions faciende in regno \Anglia. The initials of the translator are ‘A. A. 5. Ὁ. ΤᾺ. which are those of Alexander Ales, or Alane,? a Scotch divine ae ohysician of known reformed opinions in the time of Henry VIII., and who afterwards translated the entire Prayer Book of 1549. This work has been generally considered as undertaken in order | Te First’ Ὁ meet Bucer’s wants, when he was required to give his judgment pee ἴων Vr Ὑ the English reformed Book of Service,s—a statement which | ¢vensvated seems to have arisen from the fact that the translation is printed in ere Bucer’s Scripta Anglicana, before his Censura. | Mr. Clay, in his valuable preface to the Elizabethan Liturgical Ταῖς trans- Services (p. xxv.), argues that Bucer could not have used this prepa wranslation, because his treatise is dated ‘Nonis Januarii, 1551,’ ‘he same year in which it was published: and, moreover, Ales timself gives other reasons for his work, that he desired to make nown the progress of the reformed doctrines and practices, ‘ paene | | 1 Τὰ si hanc felicitatis rationem Hardwick, Wist. of the Articles, p. 38, pietatis initium aliis significare note 1 (2d ed.). jolueris (prout nunc Dominus re- 3 Foxe, Acts and Mon. v. 378. gionem suam in Anglia vult τε 4 Heylin (Hist. Ref. 3 Ed. VI. jatam) prelo hoc mei in te amoris § 22) says that it was translated jignus committere poteris facilius.’ into Latin by Alexander Alesius, a overdale’s Letter to Calvin (Mar. learned Scot, for Bucer, that he » 1548), Orig. Lett. xix. Park. might make himself acquainted with oc, : the English Liturgy. So also Strype, 3 Maskell, Anc. Lit. p. xcvii. m. Life of Cranmer, 11. 16. F2 | 68 THE BOOK OF COMMON PRAVER [a.p. 1558 Latin Versions Cheke. Dryander. Alexandr Alesius. ewe eee nn ES A .Ἑ--.---- Ἐς --ὠ-.-.-..-.-.-α- patrize ipsius,’ among the foreigners with whom he had lived, ‘ vel ad exemplum, vel consolationem, vel etiam dolorem aliquorum ;’ and it was published at that particular time when a convention to debate upon ecclesiastical matters was expected to be held under the auspices of the Emperor Charles V.1. But Bucer must ἐν»: be iq have had access to a much more complete version than that οὐ Sir John Cheke, which was laid before Martyr. And his informa- tion respecting the contents of the Prayer Book can hardly have been derived merely from an ora/ translation, from which, at his first coming into England, he had formed a notion of the Church © to which he was joining himself.2 A translation had been made at Cambridge by Dryander,? before June 1549 :4 and this version or compendium, made by the Greek Professor at his own Uni- versity, was most probably known to Bucer. Ales published his version, Jan. 5, 1551, which is also the date of the Censura, follow- — ing the usual custom in Germany of reckoning the year to begin on the first of January.® Yet it is at least possible that Bucer may have seen Ales’s version before its publication. The title which he gives to the Prayer Book, calling it ‘ Liber Sacrorum, seu Ordi- natio Ecclesiz atque Ministerii Ecclesiastici in Regno Angliz, seems to be taken from Ales ; for the real title of the English Book was, ‘The Book of Common Prayer and Administration of the Sacraments and other Rites and Ceremonies in the Church of England,’ while Ales’s title was Ordinatio Ecclesia, seu Mizts- teriz Ecclesiastict, in florentissimo Regno Anglia, conscripta sernuone patrio, et in Latinam linguam bona fide conversa, et ad consolationem Ecclesiarum Christe, ubtcungue locorum ac gentium, his tristissimis temporibus, edita ab Alexandro Alesio, Scoto, Sacre Theologie Doctore. Lipsia, M.D.LI. As to the work itself, it cannot be said to come up to those expressions of good faith and of simple honesty as a translation which Ales put forth in his title-page and preface. Some por- tions, which had been altered in translating from the Missal, are 1548, and was placed at Cambridge as Greek Professor. 1 Procemium Alesii: Buceri Script. Anglic. p. 375. 2 See above, p. 43. 3 Francis Enzinas, or Dryander, or Duchesne, was born at Burgos about 1515. He became a scholar of Melancthon, and translated the New Testament into Spanish in 1542, for which he was imprisoned. He made his escape, and fled to Geneva. He came to England in Orig. Letters, CLXxX. p. 348, me. 4 ‘Ejus libri compendium Latine scriptum mitto ad dominum Va- dianum ea lege ut tibi communicet.’ Dryander, Letter to Bullinger (Jane 5, 1549), Orig. Lett. CLXXI. 5 Hardwick, Aeformaiion, Ὁ. 2235 Nichoias, Chronology, Pp. 47. —1693. ] IN THE REIGN OF ELIZABETH. given in their old Latin words (¢.g. among the Collects, that for _ St. Stephen’s Day, Second Sunday in Lent, &c.), some clauses are interpolated (e.g. in the Collect for the Purification, the words, ‘ justusque Simeon mortem non vidit priusguam Christum Dome- num videre mereretur’); some phrases are curiously changed (6. σ. in the Collect for St. Thomas’s Day, ‘suffer to be doubtful’ is ren- dered dubitantem confirmasti, and in the Collect for St. Philip and St. James, the words, ‘as thou hast taught St. Philip and other _ the Apostles, are rendered zd guod sancti Apostolt tut Philippus et Facobus crediderunt et docuerunt) ; and some parts must be called compositions of the translator (e.g. Collect for St. Luke’s Day). _ Similar variations are found in other parts of the book. The opening of the Litany is thus given: Cantores. } Chorus. Pater de celis Deus. ΕἸ redemptor mundi Deus. Spiritus sancte Deus, ab utrogue procedens. Sancta Trinttas, unus Deus. boy Ὁ Miserere nobts. | The petition, ‘to give to all nations,’ is rendered Ut omnibus | Christianis pacem, &c. _ In the Communion Office, the second Collect for the King is almost entirely a composition: Ommnzpotens eterne Deus, in cujus manu corda sunt Regumt, gui es humilium consolator, et fidelium fortitudo, ac protector in te sperantium,da Regi nostro Edvardo sexto ut super omnia, et tn omnibus te honoret et amet, et studeat servare populo sue Majestatz commisso pacem, cum omni pietate et hones- tate, per Christum Dominum nostrum. Then in the rubric, ‘the _ priest, or he that is appointed, shall read the Epistle,’ is Sacerdos aut subdiaconus; and ‘the priest, or one appointed to read the Gospel,’ is Sacerdos aut diaconus. ‘The most comfortable Sacra- ment of the body and blood of Christ, is Sacramentum plenum _consolationis, Hoc est, corpus et sanguinem Christi. The whole / sentence beginning, ‘And if any man have done wrong to any other, &c., is omitted ; it was inserted in 1549, and Ales in this ‘part retained his translation of the Office of 1548. The rubric ‘directing communicants to ‘tarry still in the quire . . . the men on the one side, and the women on the other side, is rendered, Tunc communicaturt pervenient in Chorum, vel locum vicinum, viri a dextris, mulieres a sinistris separatim et disjunctim genuflectant. ‘The rubric directing the preparation of the elements is, Zumc -sacerdos tot hostias calict aut corporali imponet, i.e. ‘so much | δ9 Latin Versions. Variations of AlessVer ston from the Prayer Book (1549). "Ὁ , THE BOOK OF COMMON PRAYER [AD.1 al ¥ Latin Versions, ee ρΚΕὁιιὥᾳΣ)΄΄...--Ἑ.-.-͵.ς.-.͵..... -!- ».. The Univer- sities peti-~ tion for Latin Ser- wwe. Version of the Prayer Book (1549). bread . . . laying the bread upon the corporas, or else in the paten, or in some other comely thing prepared for that purpose. The — ἴ ' | Absolution widely differs from the English, which is our present — form: Dominus noster Fesus Christus, gui suam potestatem dedit Ecclesia, ut absolvat penitentes a peccatis ipsorum, et reconciliet celesti Patri eos, guisuam fiduciam collocant in Christum, misere- atur vestri, &c.; this Ales took from Hermann’s ‘ Simplex ac pia Deliberatio.’ The form of words at the delivery of the elements is rendered, Corpus Domini nostri Fesu Christi, quod traditum est pro te, conservet corpus tuum, et perducat animam tuam ad vitam @ternam. Sanguis...qui pro te effusus est, conservet animam tuam ad vitam @eternam. The second clause of the concluding blessing is omitted, Ales retaining the short form of his previous version of the Office of 1548. In the Office of Baptism ali mention is omitted of the anointing after putting on the chrisom. These notices of the carelessness of Ales in his version of the Prayer Book of 1549 are more than historical curiosities. The English Book was much altered, as we have seen, in 1552, and was again revised at the beginning of Elizabeth’s reign. Then it was determined that the revised book should appear also in Latin, This was done in compliance with a petition of the Universities, that the Act of Uniformity, which allowed Public Service only according to the English Book, should not be strictly applied to the chapels of colleges. Permission was granted by a royal letter! that — the Service might be said in such chapels in Latin, provision being also made for an Exglish Service and Communion, at least on festivals. And all ministers were exhorted to use this Latin form privately on those days on which they did not say the public prayers in English in their churches. 7 ee ee The authorship of this Latin version has been given to Walter — Haddon.? He was probably editor, or one of the editors ;3 but the real basis of the work was the old translation of the Prayer Book of 1549 by Ales. And so little care seems to have been taken to. j bring tbe Latin into agreement with the revised English Book, that it has been suspected that this apparent carelessness was inten- tional, and that, by means of this Latin version, the Universities and public schools, and the clergy in their private devotions, would become reconciled to the observances of the First Book of Edward VI.* 1 Cardwell, Doc. Ann. L. 4 See Clay, Zlix. Liturgical Ser- 2 Heylin, Hist. Ref 2 Eliz. § 19. vices, Pref. pp. xxi. sqq. 3 Collier. Accl. Hist. V1. 299. 1603. IN THE REIGN OF ELIZABETH. H | The book is entitled, Liber precum publicarum, seu ministerit Ecclesiastice administrationis S acramentorum, aliorumgue rituum et ceremontarum in Ecclesia Anglicana. Cum privilegio Regie | Majestatis. The letters patent of Elizabeth stand in the place of the Act of Uniformity. The ‘ Preface’ is Ales’s, with a few verbal icorrections of Latinity, and omitting, as not suiting the intention of the book, the directions for Daily Prayer in the parish churches, and ithe permission to clerks to say the Morning and Evening Prayer | privately in any language they understand. The Calendar has a iname attached to almost every day:! and a chapter is added, De janno et partibus ejus. The Athanasian Creed is placed after Morn- ing Prayer, instead of after Evening Prayer, which was its position jin the English Book. The opening of the Litany is correctly given. | Of the Collects, that for St. Stephen’s Day, which Ales had taken ‘from the Missal, Haddon altered partially, as also that for St. Mark’s Day. In those for the Annunciation, and the 8th and rith Sundays after Trinity, Haddon retains Ales’s variation from the |English. That for St. Andrew’s Day Ales had given rightly enough from his copy ; but a new Collect was substituted in 1552 : Haddon’s Latin, however, remains as a transcript from Ales. In the Communion Office, the rubric after the Decalogue, ‘ The Priest standing up, and saying, is rendered, Zunc per minis- trum, stantem ad sacram mensam, legetur. .. ., determining the Priest’s position by these additional words to be the same as that directed by the fourth rubric before the Office, ad mens@ septen- trionalem partem. The rubric before reading the Epistle agrees neither with the English, nor with Ales’s Latin, but is a translation of that of 1549: Post has Collectas, sacerdos, seu quis alius minister ad id deputatus, legat Epistolam, in loco ad id assignato, et sic zncipiat. ‘The Absolution is taken from Ales, Dominus noster Fesus Christus, gui suam potestatem dedit Ecclesia, ut absolvat ... misereatur vestri ..., but the words Per F¥esum Christum Dominum nostrum are added, making the conclusion resemble the English without regard to his own preceding clause. The proper Prefaces 1 In 1549 there were no names but those for which there were Collects ; which are common to all the Calendars: and here Ailes ex- actly followed his copy. In 1552, St. George, St. Lawrence, and St. Clement were inserted, but Magdalen was omitted: Barnabas was also omitted in the Calendar; but it | : must have been by an error of the printer, since the Collect was re- tained. The Calendar in Edward’s Primer (1553) has some names of saints. The English Calendar (1559) has only St. Lawrence, St. George, and St. Clement. The Latin Ca- lendar (1560) has far more names than the Roman. —S nse γῖ Latin Versicns. Haddon’s Version (1560) cone- pared with A les’s(1549), and with the English Prayer Book (x559). ΄ THE BUOK OF COMMON FRAVER [A.D. 1553 Latin Versions. Haddon’s Version (1560) com- pared with Ales’s (1549), and with the English Prayer ᾿ Book (1559). remain as Ales had taken them from the Missal, without noticing the omissions or changes of the English; yet, in that for Easter, where Ales has ‘Ipse enim verus est Agnus,’ Haddon gives 7254 enim est vere Agnus. In the Office of Visitation of the Sick, the opening versicle, ‘Send him help from thy holy place,’ taken ee the Sarum Ordo, ‘ Mitte ei Domine auxilium de sancto,’ had been rendered by Ales, ‘ Mitte el Domine angelum de sanctuario,’ which Haddon retained, adding tuo as a correction from the English ; a blunder was made in print- ing, so that the sentence is, Alztle eum Domine angelum de sane- tuarto two. In the exhortation, the words, ‘that Almighty God is the Lord of life and death, are rendered. as they were by Ales, Christum esse Dominum mortis et vite: and the directions about making a will, declaring debts, &c., are arranged as they stand in Ales’s version. The rubric allowing a special confession is worded so as to direct a private confession : Sz egrotus sentit suam con- scientiam gravatam esse aligua in re, de tlla sacerdoti privatim confiteatur, still following Ales. The Office of 1549, which Ales translated, ended with a form for anointing, if the sick person desired it: and after the prayer followed the words, ‘ Usque quo Domine? Psalm xiii’? Ales omitted all mention of the anointing, and the prayer which was to accompany it when used; and gave in its place his own direction, ‘s¢ videtur commodum, dicatur etiam hic Psalmus, pro usitata ante hec tempora unctione. 14. Usque quo Domine,’ &c. This ceremony was omitted in 1552, and of course did not appear in the English Book of 1559, yet Haddon concludes his office with Ales’s direction, changing, however, his word ‘unctione,’ ‘ sz vzdetur commodum, dicatur etiam hic Psalmus, pro usitata ante hec tempora visitatione. Psalmus xtiit? In the Office of Communion of the Sick, the error of the press, of giving notice fostridie, is continued from Ales; and the following rubrics are drawn from the same source: ‘ Quod si contingat eodem die Canam Domini in ecclesia celebrari, tune sacerdos in cena tantum Sacramenti servabit, quantum suffictt egroto: et mox finila cena [Missa, Ales} una cum aliquot ex his gui intersunt, ibit ad aegrotum, et primo communicabit cum ills (eos, Ales] gud assistunt egroto egro, Ales] et tnterfuerunt cena, et postremo cum infirmo [infirmum, Ales]. Sed primo fiat generalis confessto, et absolutio, cum Collecta, ut supra est prescriptum, Sed si infirmus tllo die petat Communionem, guo non celebratur cana, tunc sacerdos in loca decenti, in domo egrott, celebrabit cenam hoc modo, —1603.] IN THE REIGN OF ELIZALETH. Oremus. Omnipotens zterne Deus, &c. Epistola. Heb. xii. Fili mi, ὅς. Evangelium. Joan. vy. Amen, amen dico vobis, &c. Minister. Dominus vobiscum. Responsio. Et cum spiritu tuo. Minister. Sursum corda; &c. usque ad finem, ut supra dictum est? _ We cannot help noticing that Haddon has altered Ales’s Latinity, /and substituted cea for mzssa; which shows that the reappearance | of this rubric in 1560 was not the mere result of carelessness, but that the attempt was made to give these directions to the clergy for their guidance in administering the Communion to the Sick, at least | within the walls of the colleges. The English Office also merely | gives a Collect with its Epistle and Gospel, without any further directions ; which implies that the Service should begin as in the Public Office, the proper Collect being used instead of that for the day. Ifthe Service of Visitation and Communion were used at one | time, the minister was directed to omit the concluding verse and »benediction of the Visitation Service, and to go straight to the Communion: but nothing was said about beginning otherwise than δὲ the commencement of the Communion Office. In this Latin form, however, Haddon still follows Ales, and, by ending his rubric with the words hoc modo, directs the Service of private Communion to begin with the proper Collect, and Epistle and Gospel; and then, by adding ‘ Dominus vobiscum,’ and ‘Sursum corda, usgue ad finem, ut supra dictum est, directs the Communion Office to be taken up at those words, proceeding to the Preface, Prayer in the / name of the Communicants, Prayer of Consecration, Distribution of the Elements, and so on to the end; thereby omitting the Con- ession and Absolution, which occur in a previous part of the Service. In giving this direction, Ales had correctly rendered the Service of 1549; but the position of its several parts had been changed, and he same direction in 1560 was without meaning. This part of ᾿ Haddon’s work is a careless transcript of Ales, though the insertion of the above-mentioned rubric cannot have this excuse. In the first of the rubrics at the end of the Office, directing the rder in which those who are present are to receive the Sacrament, addon alters Ales’s Latin, and omits the second and fourth rubrics. / The second was perhaps dropped on the plea that the book was ntended for learned societies, whose members did not need the ‘urate’s instruction: and possibly, the fourth, permitting the priest lone to communicate with the sick person in time of contagious Latin . Versions. Haddon’ s Verston (1560) c0772- pared with Ales’s (1549), and with the English Prayer Book (1559)- 74 THE BOOK OF COMMON PRAYER Latin Versions. Maddon's Version (1560) 40772-- pared wi th A les’s (1549), and with the English Prayer Book (1559)- Appendix to Haddon’s Version, AG elebratio Ci ane Do- Mint tn sunebribus.’ In commen- dationibus Benefac- loriz¢m. sickness, may have been omitted from a charitable hope that in such fraternities the sick man would not be quite deserted; or because the mode in which the whole Service is ordered, of communicating the sick by a reservation of the consecrated elements, implies the permission of a strictly private communion. The Celebratio cene Domins in funebribus, st amict et vicint defunctt communicare velint, and a service ‘/z commendationibus Benefactorum, form an Appendix to the book, opening with ἃ quotation from St. Augustine (De Civit. Dei, 1.12) : ‘ Curatio funeris, conditio sepulture, pompa exequiarum, magis sunt vivorum solatia, quam subsidia mortuorum.’ A proper Collect, Epistle and Gospel, are appointed for communion at funerals. The Collect is the origina form of the present second Collect at the end of the Burial Service; the Epistle, 1 Thess. iiii. [13—18], and the Gospel, Joan. vi. [37—40]. This was transcribed from Ales’s version of the Service of 1549. A second Gospel was now added, ‘vel hoc Evangelium. [24—29.] A form, analogous to the following ‘ Commemoration Service,’ i is still used in college chapels.2 ‘In commendationibus Benefactorum. Ad cujusque termini finem, commendatio fiat fundatoris, aliorun. gue clarorum virorum, quorum beneficentia Collegium locupletatur, Ejus hec sit forma. Primum recitetur clara voce Oratio dominica Pater noster, &c. 1 L’Estrange justifies this order (Alliance, p. 300), because learned societies would be less prone to error and superstition; as he also justifies the permission to celebrate the Lord’s Supper at funerals (p. 304), because the whole book was compiled for men of discerning spirits. But we can hardly avoid Mr. Clay’s observation (Zlizabethan Liturg. Services, Pref. p. xxviil.): ‘Was this design, or the result of haste and inattention? Did Haddon mean (of course in obedience to command) to prepare a book which should allow of such reservation ; or did he merely transcribe what Ales had previously, and correctly, given? Many reasons induce us to think that, if Haddon was careless, Deinde recitentur tres Psalmt, 144, 145, 146. Joan. v.” (and he cannot be wholly excused,) he ever remembered what he was about, and still fulfilled his appointed task.’ : 2 An English form, which diffe slightly from that here given, both in its materials and their arrange- ment, was prescribed in 1570 by Elizabeth for the use of colleges i the University of Cambridge. Statutes, entitled ‘De ordinations 7 Collegiis przscriptis.’ See also the ‘ Service appointed for Obit Sunday, used once in every quarter in St. George’s Chapel, ; Windsor, for the Companions of the Most Honourable and Noble Order of the Garter, in Blunt, Axnotated Prayer Book, Pu 302. 4 ---τόο3.] IN THE REIGN OF ELIZABETH. | 75 - Latin Posthec legatur cap. 44 Ecclesiastici. His finitis seguatur concio, oe in gua concionator Fundatoris amplissimam munificentiam pre- dicet: guantus sit literarum usus ostendat: quantis laudibus afficiendi sunt, gui literarum studia beneficentia sua excitent: guantum sit ornamentum Regno doctos viros habere, gui de rebus controversis vere judicare possunt: quanta sit scripturarum laus, et quantum ille omni humane auctoritati antecedant, guanta sit jejus doctrine in vulgus utilitas, et quam late pateat: quam legregium et regium sit (cui Deus universe plebis sue curam com- \misit) de multitudine ministrorum verbi laborare, atgue hi ut honesti atgue eruditi sint, curare: atqgue alia ejus generis, gue pit jet docti viri cum laude tllustrare possint. Hac concione perorata, \decantetur, Benedictus Dominus Deus Israel. In commen- dationibus Benefac- toruni. Ad extremum hec adhibeantur. Minister. In memoria eterna erit justus. Responsio. Ab auditu malo non timebit. Minister. Justorum anime in manu Dei sunt. kesponsio. Nec attinget illos cruciatus. Oremus. Domine Deus, resurrectio et vita credentium, qui ‘semper es laudandus, tam in viventibus, quam in defunctis, agimus tibi gratias pro fundatore nostro N. czterisque benefactoribus mostris, quorum beneficiis hic ad pietatem et studia literarum alimur : rogantes, ut nos his donis ad tuam gloriam recte utentes, una cum illis ad resurrectionis gloriam immortalem perducamur. Per Christum Dominum nostrum. Amen,’ The object of this Latin Book, as expressed in Elizabeth’s letters patent, authorizing or enjoining its use, was such as not to require δ Occasional Services, except those for the Visitation of the Sick, and Burial. However, it appears that the book was first printed with the Occasional Offices, these being placed out of their order, ufter the Burial Service, which we may suppose to have been at arst intended to end the volume. The reason for this addition is conjectured’ to have been a clause in the first Irish Act of Uni- ormity, passed in January of this year, sanctioning the Latin ongue in places where the common minister or priest had not the Hise or knowledge of the English tongue.2- And Haddon’s Latin . [aren which had been prepared, and, it may be, printed for the | 7 Clay, £liz. Services, Pref. p. 2 Above, pp. 39, 64; Mant, Hist. ΧΙ, s20%e, of the Church of Ireland, 1. 260. The Occa- stonal Ser- . vices added to Haddon’s Version Jor use in Ire- land. .ὡ------.- -ὄ --.. —— eS ee eS OOO 00000 : ee Pen ae τ τυ ρνορδει. σπαθοΝ Twoeditions of Haddon's Version printed in 1560. A correct Version pub- lished in 1571. THE BOOK OF COMMON PRAYER [A.D. 1558 use of the learned in England, hastily received the addition of the Services of Public and Private Baptism, Confirmation, with the Catechism, Matrimony, and Churching of Women, that it might exhibit the necessary Parochial Services for the use of the un- learned in Ireland. Hence two editions of the book appear te have been printed in the same year; one containing these Occa sional Offices, and the other with the above-mentioned Appendix in their place. In both editions, or forms of the edition, the Com- mination Service was omitted, although Ales had translated it. The discrepancy between this Latin version and the English Book of Common Prayer was felt at the time. Strype? (anno 1568) says that ‘most of the colleges in Cambridge would not tolerate it, as being the Pofe’s Dreggs,;’ and that ‘some of the Fellowship of Benet College went contemptuously from the Latin Prayers, the master being the minister then that read the same. Whitaker, the Master of St. John’s College, in 1569 dedicated 8 small Prayer Book in Greek and Latin? to his uncle, Dean Nowell, in which he endeavoured to account for this discrepancy, on the plea that it only arose from the expansion or contraction of the original in a translation. In 1571 another Latin version was published, intentionally made to exhibit a close resemblance to the English Book in its complete state, with the new Calendar prepared in 1561. The Act of Uniformity is prefixed; the Occasional Services are arranged in their order ; and at the end is Munster’s translation of the Psalms: In this book the peculiarities of Haddon’s version (1560) are avoided ; yet even here we find traces of Ales’s original translation and the fostridie notice of Communion of the Sick, and the Collect for St. Andrew’s Day (altered in 1552), remained in Latin according to the form of 1549, through the whole reign ¢ Elizabeth.* XXXil, 1 Life of Parker, p. 269. 2 ‘Liber Precum Publicarum Ec- clesice Anglicanz in juventutis Gre- carum literarum studiosz gratiam, Latine Grzeceque editus.’ Like the small English Prayer Books of the period, called Psalters, it contained only the Morning and Evening Pray- ers, the Litany, the Catechism, and the Collects, Clay, “222. Services, Pref. p. xxii. 3 Jbid. p. Xxxi. 4 Clay, Zkiz. Services, Pref. p. ‘In 1615, if not before, a abridgment of this Latin Prayel Book appeared, entitled Lzber Pre cum Publicarum in usum Ecclesia Cathedralis Christi, Oxon. It cox tains the Morning Service, the Atha nasian Creed, the, Evening Service the Litany and its Collects, followe by the Psalter: then come four prayers (Pro officio totius Ecclesiz in communi, Pro Rege, Tempore pes tilentiz, Pro Docilitate), of which the last two were taken from the” 1603.1 IN THE REIGN OF ELIZABETH. 77 Sect. IL—BOOKS OF PRIVATE DEVOTION. The old custom of the English Church, in having Books of Private Devotion for the people, following in a great measure the order of the Public Services, but containing also forms of more constant Prayer, was still retained in the early period of the Reformation. The clerk used to have his Portuise; the more learned of the people had their Latin Hore; and by degrees the unlearned also had prepared for them what was peculiarly their own book, the Prymer. In reformed times these Jaymen’s books bf devotion were styled the ‘ Orarium’ and the ‘ Primer.’ | We may consider that there were two series of reformed Primers. he one dates from that of Henry VIII. (1545), which was often reprinted with successive alterations, showing the steady advance- ment of religious opinion. Edward’s first Primer (1547) was a republication of this ; so also was that of 1549, with the Litany as amended for the Book of Common Prayer by the omission of the Invocations of the Virgin Mary, the angels, and the patriarchs. Alterations of.this sort were ordered by the Act of Parliament (3 and 4 Edward VI.) ‘for the abolishing and putting away of livers books and images,’ which provided that any person might | se any Primers, in English or Latin, set forth by the late king, ‘so hat the sentences of Invocation of Prayer to Saints be blotted or clearly put out of the same.’ The edition of 1551 omitted the Hail Mary, with other objectionable passages, though many strong doctrinal statements still remained. This was reprinted in 552, with the addition of the Catechism, and again at the com- encement of Elizabeth’s reign in 1559.1 The Primer of 1553? was not an improved edition, but rather a ew publication, the first of a distinct series of Primers. ‘An order of private prayer for morning and evening, every day in the eek, and so throughout the whole year, was substituted for the livisions of prayer according to the Canonical Hours; the prayers vere taken from the Book of Common Prayer, with a selection of Preces Private, two graces, a prayer or the sovereign and people, with pne for their founder Henry. This, tnlarged by the additional Collects after the Litany, introduced in 1604 and 1662, is still daily used for short atin prayers during term time.’ 1 Reprinted in Elizabethan Private Prayers (Parker Soc.). Following Henry’s Bock, it contains the Pray- ers for the Dead. See Lathbury, List. of P. B., p. 65. 2 Liturgies and Documents of the Reign of Ed. VI, (Park. Soc.). Books of Private Devotion. Two series of Reformed Primers: one dating Srom 1545, continua until 1575. Reformed Primer of 1553: 3 ἊΣ 78 THE BOOK OF COMMON PRAYER [A.D. 1558 Books Psalins, one or two for each service, and short lessons from Scrip- of Private Devotion, | ture, or from the Book of Ecclesiasticus ; thus forming a course of devotion for a week. With the Hours of Prayer, the ancient Hymns were omitted, and the Penitential Psalms, as well as the Dirige and the Commendations, with everything touching upon prayers for the dead, or the efficacy of the saints’ prayers. The Catechism and Graces, and a Preparation for prayer, were placed at the beginning, and a collection of ‘Sundry godly prayers for divers purposes’ at the end of the book. This was reprinted in the reign of Elizabeth at least twice, in 1560 and 1568.1 The ‘ Ora- These reformed Primers were accompanied by their more learned eg counterparts in Latin. When Henry put forth his famous Primer in 1545, he ‘ provided the self-same form of praying to be set forth in Latin also, to the intent that he would ‘be all things to all” persons, and that all parties may at large be satisfied.’ The title of the Latin Book of Private Devotion, which was substituted for the older ‘Hore,’ was, Ovarium, seu libellus precationum, per The‘Ora- |vegiam majestatem et clerum latine editus: 1546. ‘This title was nae, \taken for the Latin Book of Private Prayer, which was compiled . |at the beginning of Elizabeth’s reign, as Companion to the Primer of the older series (1559), and published in 1560.2 The ‘ Orarium,’ however, was not a mere version of that Primer. Besides smaller variations, the Calendar is full of names of saints; it has the short Catechism; and it has not the Dirige and Commendations. The ‘Preces In 1564, or early in 1565, another Latin book of devotion was Private.’ | nublished under the title, Preces private, in studiosorum gratiam collecte et Regia authoritate approbate? This differs from the preceding ‘Orarium’ mainly in substituting an order of Morning and Evening Prayer in the place of devotions for ‘the Hours ;’ still retaining, however, some of the Hymns, Antiphons, Psalms and Lessons of the ‘ Orarium.’ For instance, the course of Morn- ing Prayer begins with the Sentences, then follows the Confession, a prayer of Absolution, the Lord’s Prayer, ‘ Domine, labia mea — aperies,’ ‘ Venite,’an Antiphon, the Hymn ‘Jam lucis orto sidere,’ three Psalms, an Antiphon, 1st Lesson, concluding with the clause used at the termination of a lection from the prophets, ‘ Hzc dicit Dominus, convertimini ad me, et salvi eritis,’ and followed by ‘Te. 1 See Clay, Llizabethan Private ing from that of 1559 and from that | Prayers, Pref. p. ix. Another Primer of 1560. Lathbuy, p. 67. was published in 1575, containing no 2? Reprinted in A/iz. Private Praye | prayers for the dead, and in its gene- evs, pp. 115—208. ral character and arrangement differ- 3 J+id. pp. 209—428, | -1603.] IN THE REIGN OF ELIZABETH. Deum:’ then the Service passes to Lauds, ‘ Deus in adjutorium,’ ‘Gloria Patri,’ an Antiphon, ‘Jubilate, ‘ Benedicite,’ ‘ Laudate Dominum de ccelis’ (Psalm 149), an Antiphon, 2d Lesson, the Hymn ‘Consors Paterni luminis, ‘Benedictus, the Creed, Lerd’s Prayer, Versicles, Collects, and the Litany. After a similar course of Evening Prayer, and a short devotion for night, follow select Psalms, Lessons, and Prayers adapted to the great Festivals, the even Psalms, other select Psalms, ‘Flores Psalmorum, quos Psal- terium Hieronymi appellant’ (selected versicles from the Psalms), Pious Meditations concerning death and the resurrection, Prayers athered from Scripture, ‘ Precationes Pize variis usibus, ene. et personis accommodate,’ Graces, and some devotional Poems, or Hymns. This book was ΠΣ πα i in 1573 with the addition of the * XV. Psalms or Prayers taken out of holy Scripture,—devotional Exercises composed by Fisher, bishop of Rochester, during his year’s imprisonment (1534-5) before his execution,—and some short sentences from the New Testament, supposed to have been col- ro by Sir Thomas More under the same circumstances.! _ Thus there were four series of books prepared for private devo- tion, and published with the royal authority in the reign of Elizabeth. To these may be added a fifth and sixth series of devotional works, published without authority, containing prayers nd meditations for sundry occasions: and books of this character zradually displaced those which were formed upon the plan either : the Canonical Hours, or of the Morning and Evening Services of the Prayer Book. They seem to have originated with some compositions of Ludovicus Vives, which were translated by Brad- ford,” and Becon’s ‘Flower of godly Prayers,’ and ‘ Pomander of rayer.* Thus, as Protestant books of devotion, we have ‘ Bull’s hristian Prayers and Meditations’ in 1566;* and in 1569 a con- siderable volume with the same title, and with illustrations.®° From she contents of some of these books it seems that the Romanizing oarty also put forth their devotional works upon the same plan, and with the same names, and partially formed of the same materials. | hus we have ‘The Pomander of Prayer’ (1558), and ‘ Christian _* See Clay, Eliz. Private Prayers, Ἃ4 Reprinted by the Parker Society. - 318, nore. Maunsell, in his Catalogue of Eng- 3 Bradford, Sermons and Medita- lish printed Books (Lond. 1595), ‘tons (Park. Soc.), pp. 230—242; enumerates the titles of more than and the Latin Prayers of Vives, id. eighty works under the general head pPs 572 566. of ‘ Praiers.’? Editor’s Pref. p. iv * Becon, Prayers, G&c. (Parker ὅ See Clay, Zlizabethan Private Soc.), pp. 1 and 72. Prayers, Pref. pp. xvi. sqq. 79 Books of Private Devotion. Christian Prayers. Books of Private Devotion. —_—_— The Litany. THE BOOK OF COMMON PRAYER [λ.ν. 1558 Prayers and Meditations collected out of the ancient writers’ (1 578), in which Bradford’s translations are joined with the ‘ XV. Oes οὗ St. Bridget,’? and a prayer for the Communion from Knox’s Book - of Common Order. % Le ΘΕΟΊ, Til.—‘4 DESCRIPTION OF THE LITURGY, OR BOOK ~ OF SERVICE THAT IS USED IN ENGLAND.’ | (Troubles at Frankfort, pp. xxviii. —xxxiv. )3 Some extracts from this curious description will show how ob- noxious the Prayer Book was to an extreme section of Protestants in the early years of the Reformation. Their objections were not raised merely against a few isolated particulars, such as the use of the surplice, or the cross in baptism, but against the whole genius and structure of the book: it was to them ‘a huge volume of ceremonies’ (p. xli.). The description was drawn in Latin by Knox,4 Whittingham, and others at Frankfort, and sent to Calvin ‘for his judgment therein, or for an expression of his known opinion touching the matter in dispute; which was, whether Knox should minister to the English exiles according to the Geneva fashion, or whether Dr. Cox and Horne should read the Service in the congregation of their countrymen according to the Book autho- — rized by the last Protestant Parliament of England. The objec- tions, therefore, apply to the Second Book of Edward VI., or to the Prayer Book at its greatest distance from Romanism. After a short summary of the Daily Prayer, which is given wit some fairness, the Litany is thus described: ‘ Besides, upon eve Sabbath-day, Wednesday, and Friday, there is yet in use certai suffrages devised of Pope Gregory, which beginneth after this manner, O God, the Father of heaven, have mercy upon us, miserable sinners; O God the Son, Redeemer of the world, &c.: only leaving out the invocation of saints, otherwise we use a certain conjuring of God, By the mystery of his incarnation, By his holy nativity and circumcision, By his baptism, fasting, and temptation, By his agony and bloody sweat, &c. Yea, it comprehendeth in plain words 1 See Clay, Elizabethan Private Prayers, Pref. p. xxii. 2 See above, p. 17. 4 Knox’s unreserved opinion is given in a Letter to Anna Lock Calendar of State .Papers, ‘ μι. 8. “A Brieff discours off the troubles begonne at Frankford in Germany, A.D. 1554. Abowte the Booke off Com- mon Prayer and Ceremonies, &c. M.D.LXxV.’ Reprinted, Lond. 1845. —Llizabeth, No. 504. His languag makes the Frankfort description seem a friendly delineation of the Prayer Book. Γ 95} IN THE REIGN OF ELIZABETH. prayer to be delivered from sudden death: the people answering to the end of every clause, either Spare us, good Lord, or else, Good Lord, deliver us; or We beseech thee to hear us, good Lord. O Lamb of God, that taketh away the sins of the world, is thrice repeated. Then, Lord have mercy upon us, thrice; and then the Lord’s Prayer, with this prayer also, O Lord, deal not with us after our sins, to the same adjoined: passing over some things lest we should seem to sift all those drosses which remain still among us.’ Of the Order of the Lord’s Supper it is observed, ‘The number f three at the least is counted a fit number to communicate; and yet it is permitted (the pestilence or some other- common sickness deing among the people) the minister alone may communicate with re sick man in his house.’ Of the Collect of the day, ‘every nolyday hath his Collect, Epistle, and Gospel, which fill seventy- three great leaves of the book, when the rest fill scarce fifty. For all holydays are now in like use among us as were among the papists, only very few excepted.’ “The portion following the prayer vor the state of the Church militant is described as ‘a long heap and mixture of matters, until they come, after a certain confession of sins, to Lzft up your hearts ... Now, about the end the Lord’s Prayer is used again, the minister saying it aloud, and all the deople following; to conclude, they have a giving of thanks in the md, with Glory to God in the highest, as it was used among the dapists... .” | In Baptism the points mentioned are the questions addressed to the godfathers, the action of baptism by dipping warily and dis- “reetly, and the making a cross upon the child’s forehead. : Confirmation is especially obnoxious: ‘ Afterward, sending away he godfathers and godmothers, he chargeth them that they bring ‘he child to be confirmed of the Bishop as soon as he can say the Articles of the Faith, the Lord’s Prayer, and the Ten Command- ments. And seeing there be many causes, as the book saith, which ould move them to the Confirmation of children, this ΤΑ ΘΝ of Ἢ] others is the weightiest, that by imposition of hands they may leceive strength and πες against all temptations of sin and the issaults of the world and hie devil, because that when children jome to that age, partly by the frailty of their own flesh, partly by 6 assaults of the world and the devil, they begin to be in danger. Ἷ And lest any should think any error to be in this Confirmation, herefore they take a certain pamphlet of a Catechism, which con- isteth of the Articles of the Faith, the Lord’s Prayer, and Ten Commandments, and all this is despatched in less than two leaves,’ G 81 i ΤΊ θΎ᾽ an nar eC rT a as Enox’s Description of the Prayer Book. _— Communion Office. Baptism. Conjirria- tion. 82 ΚΉΟΧ᾽ 5 Description of the Prayer Book. Watrimony. Conclusion, THE BOOK OF COMMON PRAYER [A.D. 155% The description of their ‘manner of marriage’ passes over ‘many petty ceremonies,’ and fixes upon ‘ these follies, —the ring, and the form of words which accompany it. The Lord’s Supper, in con- nexion with this Service, is objected to, After a very short mention of the Offices of Visitation of the Sick, Burial, and Thanksgiving of Women, which is ‘ common with the papists and Jews,’ this description of our Prayer Book thus concludes: ‘ Other things, not so much shame itself as a certain kind of pity, compelleth me to keep close; in the mean season nothing diminishing the honour due to those reverend men, who partly being hindered by those times, and by the obstinacy and — also multitude of adversaries (to whom nothing was ever delightful besides their own corruptions) being as it were overflown, did always in their mind continually, as much as they could, strive to more perfect things.’ 4 Sect. IV.—PURITAN EDITIONS OF THE BOOK OF COMMON PRAYER. The dislike of the Prayer Book, which led to scandalous scenes among the English exiles at Frankfort, and which was emphati- cally expressed by Knox and those who owned his leadership, was increased by the natural results of so bitter a dispute. The noisiest of the malcontents were compelled to leave Frankfort, and carried off with their party the honours of martyrdom for the Protestant faith. Supported by the authority of Calvin, himself a host in a battle of opinion, their ideas of a fitting Christian service became more clearly developed, and were embodied in Knox’s Book of Common Order.* Hence, when the exiles were able to return to England after the death of Mary, the Genevan faction, or, as we may now begin to call them, the Puritan party, were more prepared to find fault both with the Liturgy and with Epis- copacy. And their annoyance must have been great, when the revisal of the Prayer Book at the opening of Elizabeth’s reign’ went in all respects directly contrary to their wishes, sweeping 1 Calvin in his reply says, ‘In Kirk of Scotland. It appears that) Anglicana Liturgia, qualem descri- bitis, multas video fuisse tolerabiles ineptias.’ Οὐ. vill. H fist. et Re- sponsa, Ὁ. 98. Hardwick, Reforma- tion, Ὁ. 237. 2 This has been reprinted by Dr. Cumming (Lond. 1840), to recom- mend its re-introduction into the the English Prayer Book was used in Scotland by those who allowed the) authority of the ‘heads of the con- gregation’ from 1557 to 1564; and) then Knox’s Liturgy was enjoined and used. I'ref. p.iv. Heylin, /7isé. Ref. 11. 322, note (ed, Eccl, Hist. Soc.). | —1603. ] IN THE REIGN OF ELIZABETA. ELE ὀ τ ρ τ τὩὡτ--΄ἃὦῖ΄ἷ-- away several of the Puritan portions of Edward’s Second Book, and bringing back some of the discarded ceremonies and vestments of earlier times. The law, moreover, would not allow of any Public Service in England, except that which was prescribed by the Book of Com- mon Prayer.! Accordingly, an attempt seems to have been made τὸ bring the book itself into conformity with their views, not / indeed by urging any further authoritative revisal, which was hopeless, but by printing it in a somewhat altered form. A series οὗ such Prayer Books appeared between 1578 and 1640. What we may call the first Puritan edition (1578) varies from the authorized | book in the following particulars. It commences with the Table | of Proper Lessons, For Morning, For Evening, beings put in the | place of Mattins, Evensong: Minister is printed throughout for Priest: from the Communion Service the first four rubrics are left t | out; but the reader is expressly referred for them to ¢he Great | Booke of Common Prayer. Private celebration of the Sacraments | was discarded; hence the phrase gveat number was substituted for ' good number, in the second rubric at the end of the Communion Service: in the Office of Public Baptism, the introductory rubric was omitted, which concludes with allowing children, if necessity 50 require, to be at all times baptized at home: the whole Service for Private Baptism was omitted: and only the third rubric was retained in the Communion of the Sick. Confirmation, with all the rubrics touching upon it, is omitted, as is also the Service for the Churching of Women. A Calendar was also compiled, rather as an addition to that of the Church than as a substitute for it, each monthly portion being placed under the authorized Calendar. It seems that this was too bold an experiment; or the party could not agree in any uniform practice. Afterwards, we find the book brought into a form much more nearly resembling the original. In 1589, the rubric at the end of Public Baptism, the Service for Private Baptism, that for Churching of Women, and the address before the Catechism, were restored to their places. And in these Services, the word Priest remained unchanged ; which may perhaps be regarded as a silent but intelligible sign, that these Services 1 A request was made by some and her council governed, not own- eminent members of foreign churches ing either imperial or papal powers, in behalf of their English friends; as several of the princes and states but the Queen replied, ‘ That it was there did, and were glad to com- not with her safety, honour, and pound with them.’ Strype, 4zma/s, credit, to permit diversity of opinions ch. iv. p. 87. in a kingdom where none but she G2 $3 Puritan Edi- tions of the Prayer Book. Variations ρος the authorized Prayer Book. 84 ᾿ Puritan Edi- tions of the Prayer Book. Bound with the Geneva Bible. SSN SS ee ss = = seen ae 5’ Ὸ ΞὃΠθὃΡὃΠ5ρὖ5555Πρςτ͵Π͵. Γς..͵.ο-͵ο͵ςς-͵ςςςς. THE BOOK OF COMMON PRAVER [A.D. 1558 were added for apparent conformity, but that the use of them was 7 to be discouraged. A later edition, belonging rather to the next reign, differs from the authorized Book merely by putting, For Morning, For Evening, and Minister, instead of Mattins, Even- — song, and Priest; Priest, however, being still unaltered in the © Services for Private Baptism and the Churching of Women. In this shape we may suppose that this Prayer Book continued to be printed until 1616, 2.6. as long as the Geneva version of the © Bible was printed, to which every scriptural quotation had been ~ adjusted. During the next twenty-five years, we find copies of a small size, in which J/zzzster very often stands for Przest, and in which occasionally they are alternated in a most extraordinary manner. These books were always printed by the houses which had the right of printing the Book of Common Prayer, no doubt — as part of their exclusive privilege, and usually they were joined to the Geneva Bible: just as some editions of the Bishops’ Bible were accompanied by the Prayer Book in its authorized form. It is not certain what was the actual intention, or use made, of these books. They could not be publicly used in the church without — risk of penalties; yet even from the size of some editions we cannot say that less than this was aimed at. It is certain also that the Puritans did not conduct their ministration strictly accords ing to the authorized form; and that the Bishops’ Bible was not: the only Bible used in the Public Service. The folio edition of the Geneva Bible of 1578 (like the folio editions of the Bishops’ Bible, 1568 and 1572) has two Psalters in parallel columns,—7/e translation according to the Ebrewe,and The translation used in Common Prayer, this latter being divided into the portions for Morning and Evening Prayer. This looks like a provision for the Public Service, and seems to give the same character to the altered Prayer Book at the beginning of the volume.” Sect. V.—PURITAN SUBSTITUTES FOR THE BOOK OF COMMON PRA YER.? So early as 1567, the more violent of the Puritans began to separate themselves from the worship of the Church, and to meet ἢ 1 Abp. Whitgift’s Articles (1584); 3% See Rev. P. Hall, Relque Cardwell, Doc. “47:72, XCIX. Liturgice, vol. 1. Introd. pp. vili — 2 Clay, Elizabethan Liturgical Ser- xiii. ; Lathbury, Hest. of Convec. pp. vices, Pref. pp. xv.—xix. ; Lathbury, 188—192. Hist. of Convoc. Ὁ. 188. ce — ‘ —1603.] IN THE REIGN OF ELIZABETH. in private houses, where they had ministers of their own. ‘And at these meetings,’ says Strype,! ‘rejecting wholly the Book of Com- mon Prayer, they used a Book of Prayers framed at Geneva for the congregation of English exiles lately sojourning there; which book had been overseen and allowed by Calvin and the rest of his divines there, and indeed was, for the most part, taken out of the | Geneva form.’ And again, in the year 1571, ‘The Puritans, how- | ever they were not allowed to officiate in public, and had their licences (if they had any before) disallowed and annulled, yet did still in their own or other churches, or in private houses, read prayers different from the established Office of Common Prayer ; using the Geneva form, or mingling the English Book.’ In 1574 was published A full and Plain Declaration of Eccle- stastical Discipline out of the Word of God; and in 1584, A | Brief and Plain Declaration concerning the Desires af all those Faithful Ministers that have and do seek for the Discipline and Reformation of the Church of England, was printed in London by Robert Waldegrave. Also, in the same year (1584), 4A Book of Common Prayer was presented to Parliament ‘with the hope of approval and legal sanction, and beyond this, a hope of its being substituted for the Book of Common Prayer. This book was altered before its publication, so far as regards the acknowledgment of the office and authority of the magistrate in matters of religion :3 for the liberty claimed, and apparently conceded, by the Puritans, in the Book of Discipline, they neither allowed, nor intended to allow, had the Book of Prayer obtained the sanction of the law. _ Bancroft writes,* ‘In the Parliament (27 of her Majesty, as I remember), the Brethren having made another Book, termed, at that time, A Booke of the Forme of Common Prayers, &c., and containing in it the effect of their whole pretended Discipline ; the same book was penned altogether statute and law-like, and their petition in the behalf of it was, viz. May it therefore please your Majesty, &c. that it may be enacted, &c. that the Book hereunto annexed, &c. intituled A Booke of the Forme of Common Prayers, Administration of Sacraments, &c. and everything therein contained, may be from henceforth authorized, put in use, and practised throughout all your Majestys dominions. See here, when they hoped to have attained to their purposes by law, and to 1 Life of Grindal, ch. xii. p. 68. . 2 Life of Parker, bk. tv. ch. v, 4 Dangerous Positions, bk. 111. ch. 3 Bancroft, Survey of Holy Disci- x. pp. 96, sq. | eline, p. 66, and Dangerous Fositions, ee ———————— Φ]ῃ]000ῃ00ᾳΦ06ΟΝΒΝΒΒΝΒΟΒΒΝΝΒΝΝΝΘΒΝΒΟΝΝΝΝΝΒΝΝΝΝΝΒΝΝΒΝΝΟΟΝ 85 Puritan Substitutes for the Prayer Book Private Meetings for Worship. The Book of Discipline. A Book o Prayer pre- sented to Parliament, 16 THE BOOK OF COMMON PRAYER [ΑὉ. 1558 | «Puritan have had the same accordingly established, they offered to the for the Parliament a book of their own, for the Form of Common Prayers, Prayer Book. r ‘ . 3 a &c.; and thought it (as it seemeth) altogether inconvenient to leave every minister to his own choice to use what form he list, other than such as were allowed in some church which had received the Discipline: for any such they liked of indefinitely. Whereby to me it seemeth manifest, that they never meant to have required the enacting of that chapter, De religuis Liturgie Officits ; but only to set down what course their brethren should follow for the zzterzm, until they might take further order for a book of their own.’ An edition (probably the first) of this Puritan Book of Common Prayer was printed in. London by Waldegrave, without date; yet doubtless either in 1584, or the early part of 1585; for it was prohibited by an order of the Star Chamber in June 1585: The Middle-| and a second edition, somewhat altered in arrangement, appeared eae |at Middleburgh (where a company of English merchants resided under the ministry of Cartwright) in 1586; a third, an exact reprint, but much neater in appearance, in 1587; and a fourth, | with additions, % 1602. In 1587 this book was introduced into the Low Countries, its use having been hitherto confined almost exclusively to Northamptonshire, where Edmund Snape resided. As regards the authorship of the volume,—whether or no Cart- wright himself, or his friend Travers, or Dudley Fenner, then at Middleburgh, or even Snape, had any hand in the writing,— it is certain that nothing more was attempted than a brief and desultory compilation from the Genevan form of Calvin, and that perhaps not directly, but through one or other of the abbreviations of Knox’s Book of Common Order. | The first, or London, edition of this book is reprinted in the | first volume of the Rev. P. Halls Fragmenta Liturgica; and a collation of the Middleburgh editions in the first volume οἱ his Religuie Liturgice. -1603. } IN THE REIGN OF FAMES Δ me a | a . ca ba | -.--ὄ-.... CHAPTER IV. THE PRAVER BOOK FROM THE ACCESSION OF FAMES Δ TO. THE DEATH OF CHARLES /. [A.D. 1603—1649. | UPON the accession of King James I. (March 24th, | οὗ τίει, 1603), the earliest measure adopted by the general body of the Puritans was to present to him (in April) the famous Millenary petition, so called from the great} rx. mi. number of signatures attached to it. Upon the subject | Peftion. of the Prayer Book they urged that of these ‘ offences following, some may be removed, some amended, some qualified :-— ‘In the Church Service: that the cross in baptism, | Puritan od. jections to interrogatories ministered to infants, confirmations, as tha rager superfluous, may be taken away: baptism not to be| — ministered by women, and so explained: the cap and surplice not urged: that examination may go before the Communion: that it be ministered with a sermon: that divers terms of priests and absolution and some other used, with the ring in marriage, and other such like in the book, may be corrected : the longsomeness of service. abridged : church-songs and music moderated to better edification : that the Lord’s Day be not profaned: the rest upon holidays not so strictly urged: that there may be an uniformity of doctrine prescribed : no popish opinion to be any more taught or defended: no ministers 88 THE BOOK OF COMMON PRAVER [A.D. 1603 ——. often, ~|charged to teach their people to bow at the name of —— |Jesus: that the canonical Scriptures only be read in the church.’ ‘These, with such other abuses yet remaining and practised in the Church of England,’ they declared themselves ‘able to show not to be agreeable to the Scriptures,’ if it should please the King further to hear 2 ae them, ‘or more at large by writing to be informed, or posed, by conference among the learned to be resolved.’! The King acceded to the request for a Conference, as suited to his own fondness for such a debate, though contrary to the wishes of the universities and of the and ordered | Clergy generally. A proclamation was issued (Oct. 24), by procla~ |. mation. Touching a meeting for the hearing and for the deter- mining things pretended to be amiss in the Church,’ to be had before himself and his council of divers of the bishops and other learned men. The meeting was at first intended to be held on the Ist of November, but was deferred till after Christmas. Meanwhile, Arch- bishop Whitgift sent to Hutton, archbishop of York, certain queries of matters that might be debated at the Conference ; among which these points were noted: ‘ Con- cerning the Book of Common Prayer and Administration of the Sacraments: whether to overthrow the said book, or to make alteration of things disliked in it: concerning the sign of the cross in the child’s forehead made at its baptism: concerning praying in the Litany to be deli- vered from sudden death, since we ought so to live, that death should never find us unprepared.’? The Conference was he!d at Hampton Court, on the 14th, 16th, and 18th of January, 1604. The persons summoned to take part in the discussion, on the side of 1 Cardwell, Conferences, pp. 131 sq. Appendix, xliv. Cardwell, Coz/er. 3 Strype, Wahitgift, p. 570; and ences, pp. 151 sqq. [Ξ:χδ2ς.] IN THE REIGN OF FAMES I. 89 the Puritans, were Dr. Rainolds, Dr. Sparkes, Mr. Knew- tubbs, and Mr. Chaderton, who had the reputation of being the most grave, learned, and modest of the party. The Conference, however, was not a discussion between the Episcopal and Puritan divines in the presence of the royal council, but a Conference first between the King and the bishops, and secondly between the King and the invited Puritan divines, concluded by the royal deter- mination upon the points debated. On the first day the | Conference Conference ait Hampton ,Court. King assembled the lords of his council and the bishops pps with the dean of the chapel royal, and after an hour’s on Sone speech propounded six points; three of them in the Bae Common Prayer Book, viz. the general absolution, the confirmation of children, and the private baptism by women: the two former were allowed, but some things ‘in them were to be cleared. After a long discussion on orivate baptism, it was agreed that it should only be ‘administered by ministers, yet in private houses if occa- sion required. Some other matters were debated, con- \cerning the jurisdiction of bishops, and the civilization sof Ireland. On the second day, the Puritan representatives were called before the King and the council, in the presence Conference between the 0 King with ,of certain of the bishops and the deans, who had been bishops oa summoned to take part in the Conference. The Puritans cokes soropounded four points :—purity of doctrine: means to Fen ee ‘maintain it: the bishops’ courts: the Common Prayer {Book. Concerning the book itself and subscription to it, ‘here was much stir about all the ceremonies and every gooint in it; chiefly Confirmation, the cross in baptism, sche surplice, private baptism, kneeling at the Communion, ithe reading of the Apocrypha, and subscriptions to the Book of Common Prayer and Articles. ‘All that day Was spent in ceremonies,’ writes Dean Montague in a go Conference at Hampton Court. Alterations agrecad to by the Kingand the bishops, on Wednes- day, Fan. 18. ne "» : THE BOOK OF COMMON PRAYER [A.D. 1603 letter giving an account of what passed in his presence, and ‘all wondered that they had no more to say against them.’ The conclusion was that there should be a uniform translation of the Bible, and one catechising over all the realm; that the Apocrypha should be read, but not as Scripture; and that any doubtful point of the Articles should be cleared. On the third day, the bishops and Τα with certain civilians, attended at the court, and the Archbishop pre- sented to the King a note of those points which had been referred to their consideration on the first day. These were: ‘1. Absolution, or remission of sins, in the rubric of absolution. 2. In private baptism, the lawful minister present. 3. Axamination, with confirmation of children, 4. Fesus said to them, twice to be put in the Dominical Gospels, instead of Fesus said to his disciples’ The King also directed an alteration in the rubric of private bap- tism: instead of, ‘They baptize not children,’ it should be, ‘ They cause not children to be baptized ;’ and instead of, ‘Then they minister it,’ it should be, ‘ Zhe curate, or lawful minister present, shall do tt on this fashion.” Then, after some discussion about the High Commission, the oath er officio, and excommunication, and referring some points to special committees, Dr. Rainolds and his asso- ciates were called in, and the alterations agreed to were read to them. There was a little disputing about the words in the marriage ceremony, ‘With my body I thee worship,’ and it was agreed that they should be, ‘ worshp and honour, if it were thought fit. And so, after a dis- course upon unity and peace from the King, and a vain complaint urged in behalf of some ministers in Lancashire and Suffolk, who would lose their credit if they were now forced to use the surplice and cross in baptism, which 1 Cardwell, Conferences, p. 140. IN THE REIGN OF YAMES I. 1625.] ust be preferred to the credits of a few private men, e Conference ended with a joint promise of the Puritan epresentatives to be quiet and obedient, now they knew > to be the King’s mind to have it 50. Certain alterations were thus agreed to by the King d the bishops at the Conference; but the particular orm in which they should be expressed was referred to / small committee of the bishops and the privy council :? P ς : ς nd upon their report the King issued his letters patent? Feb. 9), specifying the alterations, and ordering the ublication and the exclusive use of the amended Book. b rtecugy for this was the undefined power of the rown in ecclesiastical matters, as well as the statutable ower granted by the Acts of Supremacy and Uniformity | 1559. And care was taken to call the alterations by ne name of explanations, to bring them under the clause \ Elizabeth’s Act of Uniformity, which empowered the overeign, with the advice of the Ecclesiastical Commis- oners, to ordain further ceremonies, if the orders of the ook should be misused.‘ 1 See Cardwell, Hist. of Conferences, wetter of Dr. James Montague, ‘an of the Chapel Royal,’ pp. 138, ; and ‘The Sum and Substance the Conference, contracted by Dr. illiam Barlow, dean of Chester,’ α΄. pp. 167—212. 2 The Commissioners were the chbishop of Canterbury, the shops of London, Durham, and ‘inchester, the Lord Chancellor, ord Henry Howard, the Lord niet Justice, the Lord of Kinlose, ἃ Mr. Secretary Harbert. ® Cardwell, Conferences, Ὁ. 217. 4 See the letters patent, wdz supra. so in a proclamation (March 5), = King says, ‘We thought meet, h consent of the bishops and other ed men there present, that some We must say, however, that smallthings might rather be explained than changed; not that the same might not very well have been borne with by men who would have made a reasonable construction of them, but for that in a matter concerning the service of God we were nice, or rather jealous, that the public form thereof should be free not only from blame, but from suspicion, so as neither the common adversary should have advantage to wrest aught there- in contained to other sense than the Church of England intendeth, nor any troublesome or ignorant person of this Church be able to take the least occasion of cavil against it: and for that purpose gave forth our com- mission under our Great Seal of England to the Archbishop of Can- ni gi ~ as curtly answered, that the general peace of the Church | conterence ἃ. ampton Court. Revision of the Prayer Book after the Conufer- ence, by the royal authority, and sane- tioned by Convocation. 92 Changes made these alterations had the sanction of Convocation, inas- the Hampton Court Conference, | 4 THE BOOK OF COMMON PRAVER [A.D. 1603 much as that body allowed this exercise of the prerogative, and ordered the amended book to be provided for the use of the parish churches.} The following changes were made at this time (1604) : —In the calendar: Aug. 26, Prov. xxx. was appointed instead of ‘Bel and the Dragon’ (or Dan. xiv.); and Oct. 1 and 2, Exod. vi. Josh. xx. and xxii., instead of Tobit v., vi and viii. Into the title of the Absolution} were inserted the words, ‘or Remzission of Sins’ A prayer for the Queen, the Prince, and other the King’s and Queen’s children, was placed after the prayer for the King; and a corresponding petition was inserted in the Litany. Thanksgivings for particular occasions)’ for Rain, for Fair Weather, for Plenty, for Peace ane | Victory, and for Deliverance from the Plague, in ΟΝ forms, were added to the Occasional Prayers in the enc of the Litany, and were styled, ‘An enlargement ὁ ἢ thanksgiving for diverse benefits, by way of explanation.y In the Gospels for the 2d Sunday after Easter, and thi’ 20th Sunday after Trinity, the words ‘unto his disciples |)’ were omitted, and ‘Christ said’ and ‘Fesus said’ were t be printed in letters differing from the text. The mai alteration was made in the rubrics of the Office of Privat Baptism ; the administration being now restricted to th minister of the parish, or some other lawful ministe: The title had been, ‘Of them that be baptized in privat terbury and others, according to the sacri in ecclestis parandi. Eccl form which the laws of this realm in like case prescribe to be used, to make the said explanation, and to cause the whole Book of Common Prayer with the same explanations to be newly printed.’ Cardwell, Cox- Jerences, Pp. 227. 1 Canon LXXX. (1604). ‘ Libri ι siarum et capellarum omnium cect nomi et inquisitores librum publ carum precum, nuper in paucis € planatum ex auctoritate regia, jux. leges et majestatis suze hac in par prerogativam, sumptibus parochia’ orum comparabunt.’ -1ό25} | IN THE REIGN OF FAMES I. 1ouses in time of necessity ;’ now it became, ‘ Of them hat are to be baptized in private houses tn time of neces- ity, by the Minister of the parish, or any other lawful inister that can be procured, The 2d rubric,—‘that ithout great cause and necessity they baptize not chil- ren at home in their houses... that then they minister ἢ this fashion...’ was amended as it now stands, “«.. rey procure not their children to be baptized...’ The 3d ubric, ‘ First, let them that be present call upon God for is grace... and one of them shall name the child, and ip him in the water, or pour...’ was now, ‘ Furst, let he lawful Minister, and them that be present, call upon od for his grace, and say the Lord’s Prayer, uf the time wll suffer. And then the child being named by some one zat 15 present, the said lawful Minister shall dip it in later, or pour water upon it...” A corresponding altera- lon was made in the 4th rubric; and the inquiry— Whether they called upon God for grace and succour | that necessity ?’—was omitted, and the reason of cau- on inserted in its place. ‘Azd because some things essen- al to this sacrament may happen to be omitted through jar or haste in such times of extremity ; therefore I de- | and Jurther.... ‘Confirmation’ was explained by Ἷ ding, ‘or laying on of hands upon children baptized, and ( le to render an account of their faith, according to the )rtechism following? The concluding portion upon the | ; craments was added to the Catechism,! and is generally | ributed to Overal, the prolocutor of the Convocation. (In 1608 the Prayer Book was printed in Irish, having pen translated by William Daniel, or O’Donnell, arch- shop of Tuam, who had in 1602 published the first ‘Mish version of the New Testament.? My Ϊ See the King’s letter, command- 2 See Stephens, ZS. Book of Com- ) the alterations + Cardwell, Con- mon Prayer for Ireland (ed. Eccl. ces, Ὁ. 217. Hist. Soc. 1849). Introd. p. xxix. sq. 93 Changes made after the Hampton ἡ Cour Conference. Trish Prayes Book. 94 ----.ὄ. The Prayer Book for Scotland. The Prayer Book used in Scotland for Seven LATS. The Generad Assembly sanction a Liturgy and Canons. A Service Book pre- pared, but not used. 75. BOOK OF COMMON PRAYER [A.D. 1003 In Scotland the use of prescribed forms of prayer has ever been a matter of controversy. The English Book had been in general use there in the time of Elizabeth, between the years 1557 and 1564; and Knox found no small difficulty in setting it aside for his own Book of Common Order.t. James I. introduced episcopacy inte that part of his kingdom in 1610, and in 1616 he obtained the sanction of the General Assembly Aberdeen, that a Prayer Book should be compiled for the use of the Church, and a body of Canons framed 2: a tule of discipline? James, however, desired that the English Book should be accepted; and in 1617 it was used in the chapel royal of Holyrood.* But the Scottish bishops chose rather to have a distinct book; and πὶ 1618 the proposition was again made, by the Kings desire, to the General Assembly at Perth,* to have % Liturgy and Canons for the Church of Scotland. At length, in conformity with these resolutions, a Book of Service was prepared,> and submitted to the judgment 0 ᾿ the King and some Scottish bishops at the English Court Nothing more, however, was effected during this reign.® | Charles I. continued the design of introducing the English Prayer Book into Scotland, and ordered it to be daily used in the royal chapel. He also urged it upon th Scottish bishops in 1629, and again when he was crownet at Edinburgh in 1633.7 While the older bishops wer 1 Collier, Eccl. Hist. vi. 580. 6 Collier, Zecl. Hist. Vil. 2 Tbid. Vil. 388. An Ordinal was adopted in 162¢ 3 Hall, Rel. Lit. Introd. p. xxii. | based on the then English Ordina 4 Laud, Hist. of Trials and but only recognising two Orders- Troubles, ed. 1695, p. 170. Bishops and Ministers, This 5 A copy of this first draft of a rare book has been reprinted in th Prayer Book for Scotland is in the Wodrow Miscellany, and by M British Museum : it has been printed Forbes in his edition of the Worl in the British Magazine for 1845 and of Bp. Rattray (Burntisland, 1854 1846. See Hall, ‘Relig. Liturg.vol.i. pp. 695—712. Introd. p. xxii. 7 Cellier, Ecel. Hist. Vitt. 61. 1649. } IN THE REIGN OF CHARLES TJ. ipprehensive that a Liturgy would not be tolerated by he people, the younger declared that there was no cause or fear: they, however, would only agree to an inde- yendent book for Scotland,’ thinking that this would atisfy their countrymen. A code of Canons, enforcing he observance of the intended Prayer Book, was sent nto the North in 1635 ; and a Book of Service was then yrepared in Scotland,? and transmitted to Archbishop Νὴ who with Wrenn, bishop of Norwich, was ap- jointed by the King to assist the Scottish bishops.* | aud’s opinion was, that, if a Liturgy was adopted by ὅν Northern Church, ‘it were best to take the English Liturgy without any variation, that so the same Service 00k might be established in all his majesty’s do- Ninions:’* but finding that it would not be accepted, le gave his assistance in reviewing the Scottish Book. ‘his had been framed upon the English model; but Besides suggesting that the extracts from )cripture should be printed according to the last trans- tion of the Bible, it was proposed, ‘that every Prayer, rt Office, through the whole Communion, should be lervice might be better distinguished to the congrega- ‘on: that the Invitation, Confession, Absolution, Sen- ences, Prefaces, and Doxology, should be set in the ume order they stand in the English Liturgy: and that e Prayer of humble access to the Holy Table might i | ᾿ 1 Hall, Relig. Liturg. Introd. p. tii. 2 The chief compilers were Max- ell, bishop of Ross, and Wedder- rm, of Dunblane. Cf. the account | the Scottish Prayer Book in Blunt, yinotated Prayer Book, pp. 580 sq. ; dllier, Lect. Hest. VIII. 107. 3 Juxon, bishop of London, was also appointed ; but being also Lord Treasurer, he was too busily occupied to pay the requisite attention; so that the work was left to Laud and Wren. did. p. 108. 4 Laud, Hist. of Trials, p. 168. amed in the rubric before it, that the parts of the|Z CS Ὸ΄ὦἴὖἴὖ’ἢὗ᾽ἢἭ]. 95 The Prayer Book for Scotland. The Scottish bishops re- Suse the English Prayer Book. They pre- pare a Ser. vice Book, against Laud’ sjudeg- ment. Scottish pro- posals, an the Cowm- 2272742110721 fice. 06 thePraver | Stand immediately before receiving.’ Book Scotland. A Book sanc- tioned by Κ΄, Charles. Its varia- tions from the English Prayer Book. LSS ss THE BOOK OF COMMON PRAVER => [A.D. 1603 Fault was also © found by Wedderburn with the Scottish Ordinal of 1620,1 — that the Order of Deacons was made no more than a lay office; and in the admission to the priesthood, the words ‘Receive the Holy Ghost, &c.,’ were omitted.? The King’s instructions,’ therefore, required the Scot-— tish bishops to keep to the words of the English Book in their Ordinations. some were inserted belonging to the northern part of the island. Presbyter or Minister, or Presbyter or Curate, were used instead of Priest or Minister. In the Office of Baptism, the water in the font was ordered to be changed twice in — a month at least; and on the occasion of the first bap- tism after the water had been changed, the Presbyter or In the Calendar the first six chap- ters of Wisdom, and the Ist, 2d, 5th, 8th, 35th, and 49th chapters of Ecclesiasticus, were placed among the Lessons to be read in the Daily Service: and besides the names of the saints which were in the English Calendar, — Throughout the book the words Presbyter, or Minister should add these words in the first prayer of the Service, ‘Sanctify this fountain of baptism, Thou In the Com- munion Office, some important changes were made in which art the Sanctifier of all things.’ the expressions, and in the arrangement of the prayers, bringing it more nearly into accordance with the first of Canterbury command to make the alterations expressed in this book, and to fit a Liturgy for the Church of 1 Above, p. 94, note. 2 Collier, Eccles. Hist. Ὑ111: 108. 3 In Prynne’s Hidden Works of Darkness brought to Light (1645), p- 152, there is a letter, written by Laud to Wedderburn, informing him how many of the notes were allowed, and adding sundry directions from the King. These alterations were written chiefly in presence of the King, on the margin of a 4to. Eng- lish Prayer Book, with the follow- ing warrant for their adoption :— ‘ CHARLES R., I give the Archbishop Scotland. And wheresoever they shall differ from another book, signed by us at Hampton Court, September 28, 1634, our pleasure is to have these followed: unless the Archbishop of St. Andrews, and his brethren — who are upon the place, shall see apparent reason to the contrary. Whitehall, April rgth, 1636.’ Hall Relig. Lit. Introd. pp. xxv. sq. AG τ τδ9.] IN THE REIGN OF CHARLES I. 97 Book of Edward VI! This Book of Common Prayer for Scotland can hardly be said to have been used :? it was silenced by a popular tumult, as soon as the attempt was made to introduce it, on the 23d of July, 1637. Some alterations which were made by Laud’s autho- nity, or acquiescence, in the Prayer Book designed for Scotland, were adopted at the review after the Savoy Conference. But this was not the only influence which this archbishop has been supposed to have exercised upon ‘the Book of Common Prayer. He was accused by the Puritans of having caused some changes of words and phrases to be inserted in the editions printed under his supervision, in order to give support to doctrines and practices which were now called popish. And the accu- sation was made so unscrupulously, that it was very generally believed, in spite of the Archbishop’s solemn denial, and notwithstanding the fact that no such altera- tions had been made,—a fact which was patent to any 1 Collier, Zccles. Hist. VIII. 107 sqqe ‘The Booke of Common Prayer and Administration of the Sa- craments, and other parts of Divine Service for the use of the Church of Scotland’ (1637), is reprinted in vol. ii. of P. Hall’s Religuie Litur- “a Its variations from the English rayer Book are noted in L’ Estrange’s Alliance of Divine Offices. ᾿ς 2 The ministers of the Episcopal Church in Scotland now use the English Prayer Book in all respects, except in the Communion Office, for which an edition, altered from K. Charles’ Service Book, butstill framed upon that of 1549, is used in about one third of the churches. See below, _Appen. to Ch. v. ® * Collier, Zccles. Hist. VII. 135. ‘Seven years afterwards a sort of re- /membrance of it was issued by the Kirk, at the same time that the | who might choose to compare the printed books.‘ Directory was published in England, entitled, ‘The New Booke of Com- mon Prayer, according to the forme of the Kirke of Scotland, our brethren in faith and covenant,’ 1644, with ‘C.R.’ on the title-page. It was a brief abstract of Calvin’s Geneva Prayer Book, derived from Knox’s Book of Common Order. Hall, Fragment. Lit. τ. pp. 85—98. 4 Mr. Lathbury states, as the result of a comparison of editions from 1604 to 1642, that the word Jriest or minister was inserted by the printer at his own discretion, or as a matter of indifference. Moreover such charges were made at random: Prynne says the same of Cosin, that he had made alterations in our Common Prayer Book, and put priests for ministers. Hist. of Convocation, p. 270. Ano- ther charge was that a¢ was printed for iz, in the Epistle for the Sunday H The Prayer Book for Scotland. The Book not used. Laud ac- cused of making changes in the Prayer Book, a τι: τΠ-΄Ππ--΄΄ρῤρὈ΄΄΄ῤΔΠὀΠπΟο΄΄΄΄΄ππηχτὠηΣεχϑγὑἝαἨ,.Ἠ - ῦ-- en ..».....-ςἘἘἘς-ςς-Ἠ-.----Ἐἀὀςςς͵.ςςς.ςἘ.ς.--ς--.ς-ς.--ὄ Ἄ ββ..-.Ἠ:ῤ:..- -ςρ ςΊἔὟοὐοῦ -.---.-͵ .Ὀ ----’--ς- 98 THE BOOK OF COMMON PRA YER . Committee of the Lords on Church Reform. — In 1641 it was manifest that a time of trouble was ΝΕ [A.D. 1625 coming speedily upon the Church of England; and attempts were made to lessen the hostility of the Puritans against the Prayer Book by introducing some important changes. On the Ist of March the House of Lords appointed a committee,! ‘to take into consideration all innovations in the Church respecting religion.’ Arch- bishop Laud thus expresses his fears of the result: ‘This: committee will meddle with doctrine as well as cere- monies, and will call some divines to them to consider of the business.... Upon the whole matter I believe this committee will prove the national synod of England, to the great dishonour of the Church: and what else may follow upon it God knows.? A sub-committee was appointed, more readily to prepare matters for discussion, Williams,’ bishop of Lincoln and dean of Westminster, presiding over both committees. Their report was divided into three heads, ‘Innovations in doctrine,’ ‘In- novations in discipline,’ and ‘Considerations upon the Book of Common Prayer.’ before Easter, where the phrase was, ‘in the name of Fesus every knee shall bow.’ the Archbishop replied that, if the alteration were purposely made by the printers, they followed the Geneva Bible (1557). The fact was that ‘at’ was printed during the whole of the reign of Charles I., and the practice of bowing at the name of Jesus, which the word was sup- posed to sanction, had been required by the injunctions of Elizabeth. 1 The committee consisted of ten earls, ten bishops, and ten barons, March Io, they were empowered to increase their number by calling in as many learned divines as they pleased, and Archbp. Usher, Pri- deaux, Warde, Twisse, and Hacket were especially named as suitable persons: accordingly, they were in- vited to assist, together with Morton, bishop of Durham, Hall, bishop of Exeter, Sanderson, Featly, Brown- rigg, Holdsworth, Burgess, White, Marshall, Calamy, and Hill. well, Conferences, p. 239; Collier, Eccles. Hist. vit. 198. On the same day that this committee was appointed, Archbishop Laud was sent to the Tower. Cf. Perry, ist. of Church of England, i. pp. 33 544: 2 Laud, Dzary, p. 24; Fuller, Ch. Hist. bk. XI. p. 174. 3 Though Williams for political causes fell in with the Puritans, yet Card- — he must be allowed the praise οἵ. getting the Prayer Book translated into French and Spanish. See Latl-« bury, /Zist. of Convoc. Ὁ. 268. —1649. ] IN THE REIGN OF CHARLES TI. 99 Committe2 Among the ceremonies, or innovations in discipline, | Committe: | . . . Ch h which the committee agreed to condemn, the following | “Reform: concern the arrangements of the Public Service : Cerentonies The turning of the holy table altar-wise: Bowing towards it: Setting candlesticks on it: Making canopies over it: Advancing crucifixes and images upon the parafront, or altar-cloth, so called: Compelling all communicants to come up before the rails, and there to receive: Reading some part of the Morning Prayer at the holy table when there is no Communion: Turning to the East when pronouncing the Creed: Reading the Litany in the midst of ~ the church: Offering bread and wine by the Churchwardens before the consecration of the elements: Having a credentza,! or side- table, besides the Lord’s table, for divers uses in the Lord’s Supper: Introducing an offertory before the Communion, distinct from the _ giving of alms to the poor: Prohibiting a direct prayer before _ sermon, and bidding of prayer: Chanting the Ze Deum: Intro- ducing Latin Service into some colleges at Cambridge and Oxford: Standing up at the hymns, and always at Gloria Patri: Carrying children from the baptism to the altar so called, there to offer them up to God. proposed to be abolished. The ‘Considerations upon the Book of Common Prayer’ recommend, in the form of queries for the consideration of the committee: Proposed changes tn the Prayer Book. To expunge from the Calendar the names of some departed saints and others: To set out the reading Psalms, sentences of Scripture, hymns, epistles, and gospels, in the new translation: To mend the rubric, where all vestments in time of Divine Service are now commanded which were used 2 Edw. VI. To substitute canonical Scripture for the Apocrypha in the Calendar: To repeat the Doxology always at the end of the Lord’s Prayer: To read the ‘Lessons with a distinct voice: Whether Gloria Patri should be repeated at the end of every Psalm: Instead of daily Morning and Evening Prayers, why not only on Wednesday and F riday Morn- ing, and in the afternoon on Saturday, with holyday eves: To omit the hymn Benedicite: In the prayer for the clergy, to alter the phrase, ‘which only worketh great marvels : To alter the rubric, ᾿ . Ἷ : , ; Du .Cange,. Gloss. ; * Credentia, etiam mensula quz vasa _altaris abacus, tabula seu mensa, in qua continet.’ Ital. credensu. vasa ad convivia reponuntur, vel Ji 22 Ico Le + ἜΣ THE BOOK OF COMMON PRAYER [A.D. 1625 τ Committee οἱ the Lords on Church Reform. Proposed changes 172 the Prayer Book. ‘that such as intend to communicate shall signify their names to the curate over night, or in the morning before prayers :’ To clear the — rubric, how far a minister may repulse a scandalous and notorious sinner from the Communion: To gather the alms when the people depart, instead of before the Communion begin: The confession to be said only by the minister, and then at every clause repeated hy the people: Not to print in great letters the words in the form of Consecration, ‘This is my body—This is my blood of the New Testament :’ To insert a rubric, touching kneeling at the Com- munion, that it is to comply in all humility with the prayer which the minister makes when he delivers the elements: Cathedral and collegiate churches to be bound to celebrate the Holy Communion only once in a month: In the first prayer at Baptism, to change the words, ‘ didst sanctify the flood of Jordan and all other waters,’ into ‘didst sanctify the element of water:’ Whether it be not fit to have some discreet rubric made to take away all scandal from signing the sign of the cross upon the infants after baptism: or if it shall seem more expedient to be quite disused, whether this reason should be published, That in ancient liturgies no cross was confined [? consigned] upon the party but where oil also was used; , and therefore oil being now omitted, so may also that which was concomitant with it, the sign of the cross: In Private Baptism the rubric mentions that which must not be done, that the minister may dip the child in water being at the point of death: To leave out the words in the rubric of Confirmation, ‘and be undoubtedly saved:’ To enlarge the Catechism: To take away the times pro- hibited for marriage: None to marry without a certificate that they are instructed in their Catechism: To alter the words, ‘with my body I thee worship,’ into ‘I give thee power over my body:’ To mend the rubric, that new-married persons should receive the κασι Ee the Sunday following, when the Communion is celebrated:’ In the Absolution of the Sick, to say, ‘I pronounce thee absolved:’ To compose the Psalm of Thanksgiving of women after childbirth out of proper versicles taken from divers psalms: May not the priest rather read the Communion in the desk, than go up to the pulpit: > Communion the same day of their marriage, by adding ‘or upon ~ The rubric in the Commination leaves it doubtful whether the — Liturgy may not be read in divers places in the church: To alter the words of Burial, ‘in sure and certain hope of the resurrection : to eternal life” into ‘knowing assuredly that the dead shall rise again :’ In the Litany, to put ‘grievous sins’ for ‘deadly sin.’ To mend the imperfections of the metre in the singing psalms: and © | —1649.] IN THE REIGN OF CHARLES TI. |. ΙΟΙ then to add lawful authority to have them publicly sung before and The after sermons, and sometimes instead of the hymns of Morning esnig and Evening Prayer.’ Bi pst the Prayer The deliberations upon these changes and concessions | *”” continued until the middle of May (1641), when motions were entertained in the House of Commons? which evi- dently showed that no changes in ritual or discipline would pacify opponentswho sought the ruin of the Church, and who were rapidly increasing in power. The idea of making these concessions was laid aside as useless: but it was not forgotten by Nonconformists that such altera- tions had once been approved by persons of high name and station in the Church. In 1643 (June 12) an Ordinance of Parliament sum- | 7% wese- minster As sembly sunt MONE moned the Westminster Assembly,—a body designed as a substitute for Convocation, consisting of 30 lay members and 121 divines, ‘to be consulted with by the Parliament, for the settlement of the government and Liturgy of the Church of England, and clearing of the doctrine of the said Church from false aspersions and interpretations.’ In the same year (Sept. 25) the Scottish oath, called ‘The Solemn League and Covenant,’ —a deliberate pledge to overturn the Church—was subscribed by the remnant of the Parliament, and then was imposed upon all civil and military officers, and upon all those of the clergy who had hitherto been allowed to retain their benefices.* In 1645 (Jan. 3) an Ordinance of Parliament took away the Book of Common Prayer, and established in its stead the ‘Directory for the Public Worship of -God in the Three Kingdoms. This was followed The Di- rectory sub- stituted jor the Prayer Book, 1 Cardwell, Conferences, p. 270. | Eccles. Hist. vit. 199. 53 The bill against deans and 38 Rushworth, Part ΠῚ. Vol. 11. chapters occasioued a misunder- p. 337. See Collier, Zccles. Hist. standing amongst the divines, and vil. 248. broke up the meeting. Collier, 4 Hallam, Covstit. Hist. 11 224. i ΄΄΄ρ΄ΠρπΠτΓΠὯὮἷἿἷἿ΄Ύ΄ ΄΄΄ῬῬῬῬ .,͵ οπῆποπἴἷἴἴἷἶ .-ἊἋἝἪἝὮ;Ἃὺἃἡ-.;»»,.-.. -. ς͵΄"-“ῆ-.-ο--. ν»- 102΄ The Directory. and enforced under Denal- ties. a ει i J THE BOOK OF COMMON PRAYER fa.D. 1625 (Aug. 23) by another Ordinance ‘for the more effectual putting in execution the Directory.’ Henceforth to use the Book of Common Prayer in any ‘public place of worship, or in any private place or family within the kingdom,’ was punishable by a fine of five pounds for the first offence, ten pounds for the second, and for the third by ‘one whole year’s imprisonment without bail or mainprize :’ minister to a fine of forty shillings; while to do or say anything in ‘ opposition, derogation, or depraving of the said book,’ might be punished by a fine of five pounds, or fifty pounds, at the discretion of the magistrate.! ι Pty: not to observe the Directory subjected the | This history does not require any account of those — years of hypocrisy and violence, during which the voice of the Church of England was silenced, and Presby- terianism, after trying to bring a spiritual despotism into every parish and household, was in its turn obliged to yield to Independency,? a ‘hydra of many heads.’ ‘Old sects revived, new sects were created, and there ensued a state of distraction and impiety, the natural tendency of which was to break up all minor distinctions, and to divide men into two large classes, one of them anxious to find terms of agreement, in order that religion might not be easily extinguished, and the other indifferent whether any form of religion remained.’ ὃ 1 ‘The Presbyterian State Church minster, which sat for six years, proved to be quite as intolerant, and and held 1163 sittings, showed the to the majority of the people less least of these qualities.’ Skeats, pleasant, than the Episcopalian had //ist. of Free Churches of England, been. Assemblies of divines have p. 51. never been celebrated for practical 2 Hallam, Covstituteonal Hist. Us wisdom, moderation, or charity, and, 270. of all assemblies, that of West- * Cardwell, Conferences, p. 244. eee Pa i. A.D. 16.4.1 IN THE REIGN OF CHARLES I. APPENDIX. THE DIRECTORY. Book of Common Order, was presented to Parliament, and printed in 1641, and again in 1643;1 and another adaptation of the same | original, somewhat larger than the Middleburgh,? but much shorter than either that of Calvin or Knox, was presented to the West- minster Assembly, and printed in 1644.3 . The parliamentary _divines, however, preferred to issue a work of their own composi- tion. They had denounced the Book of Common Prayer as unfit to lead the devotions of the people; but they then suffered a year to pass by before they attempted to substitute anything in its place. Then came the ordination of Elders and Deacons by an Association of Ministers in London and other chief towns; and then the pre- _paration of a Book of Service. A committee was appointed to agree upon certain general heads for the direction of the minister in the discharge of his office before the congregation: these, being arranged in London, were sent to Scotland for approbation, and summarily established by Ordinance of Parliament (and denounced by a counter-proclamation from the King) as the Directory for ~ 1 * The Service, Discipline, and Forme of the Common Prayers, and Administration of the Sacraments, used in the English Church of Geneva...1641.? The 2d Edition was called, ‘ Zhe Reformation of the Discipline and Service of the Church, according to the best Re- Jormed Churches...1643.’ P. Hall’s Reliquie Liturgice, Vol. 111. p. 89. 2 See above, p. 86. - 8 “Τῆς Setled Order of Church- Government, Liturgie, and Disci- pline, for the rooting out of all Popery, Heresie, and Schisme, ac- cording to the Forme published by the Assembly of the Kirk of Scot- land, and parallel’d to the _ best Reformed Protestant Churches in Christendome: and most humbly presented to the learned assembly of Divines, now congregated at Westminster, by the authority of both Houses of Parliament, for the Reformation of abuses in the govern- ment of the Church...1644.’ P. Hall’s Relig. Liturg. Vol. 1. p. ΤΙ. Χ AN abridgment of Calvin’s Form of Service, or rather of Knox’s Senne 5... .. 103 ns ee ee The Directory. The Service and Disci- pline. The Settled Order. 104 The Directory, Reading of Scripture. Baptism. »“Ὲ BI - oa THE BOOK OF COMMON PRAYER [A.D. 1644. Public Worship. This was not so much a Form of Devotion, as a Manual of Directions: the minister being allowed a discretion, — either to make the most of what was provided for him in the book, ~ or to use his own abilities to supply what he considered needful. | A few of the variations, more especially directed against pre- ceding usages, were,—the rejection of the Apocrypha: the dis- continuance of Private Baptism; of godfathers and godmothers; — of the sign of the cross; of the wedding ring; and of the adminis- tration of the Lord’s Supper to the Sick at home: the removal οὗ the communion-table into the body of the church; with the pre-— ference of a sitting or standing to a kneeling posture. All saints’ — days were discarded, and all vestments. No Service was appointed ~ for the Burial of the Dead: no Creed was recited, nor the Ten ~ Commandments; though these with the Apostles’ Creed were © added to the Confession of Faith a year or two afterwards. This parliamentarian form of Public Devotion is entitled, 4 ; Directory for the Public Worship of God, throughout the Three Kingdoms of England, Scotland, and Ireland. Together with an— Ordinance of Parliament for the taking away ἐν the Book of Common Prayer, and the Establishing and Observing of this present Directory throughout the Kingdom of England and Dominion of Wales. It commences with a note ‘ Of the assembling of the congregation, and their behaviour in the Public Worship of God? The minister is — to begin with prayer, in a short form, for a blessing on the portion — of the Word then to be read. All the Canonical Books are to be read over in order: ordinarily one chapter of each Testament at every meeting. After reading and singing, the minister who is to preach is to endeavour to get his own and his hearers’ hearts to be rightly affected with their sins. A long prayer before the sermon. Then follows a long note of the manner and matter of preaching. After sermon follows a prayer of thanksgiving. The Lord’s Prayer, as being not only a pattern of prayer, but itself a most comprehen- sive prayer, is recommended to be used in the prayers of the Church. The Administration of the Sacraments; and first of Baptism. It is to be dispensed only by a minister, in the place of Public Worship, and in the face of the congregation, where the people may most conveniently see and hear; and not in the places where 1 See Hall, Relig. Liturg. Introd, liament (Jan. 3, 1644-5, and Aug ~ p- xl. Several editions of the Di- 23, 1645) in Relig. Liturg. Vol. IIL, rectory appeared during the years and in Clay, Book of Common Prayer 1644, 1645, and 1646. It is re- J/é/ustrated, Append. IX. X. XI. printed with the Ordinances of Par- te. ; . : | AD. 1644.] IN THLE REIGN OF CHARLES 2 105 fonts in the time of Popery were unfitly and superstitiously placed. The child, after notice given to the minister the day before, is to be presented by the father, or (in case of his necessary absence) by some Christian friend in his place. Before Baptism, the minister ‘is to use some words of instruction: that the seed of the faithful have right to Baptism: that they are Christians, and federally holy, before Baptism, and therefore are they baptized: that the inward grace of Baptism is not tied to the moment of its administration : and that it is not so necessary that through the want of it the infant is in danger of damnation, or the parents guilty. Prayer is to be joined with the word of institution, for sanctifying the water to this spiritual use. _ The Communion, or Supper of the Lord, is frequently to be celebrated; but how often may be considered and determined by the ministers and other church-governors of each congregation. It is requisite that public warning be given on the Sabbath-day before the administration; and we judge it convenient to be done after the morning sermon. Therefore, after the sermon and prayers, follows a short exhortation: then, the table being before decently covered, and so conveniently placed that the communicants may orderly sit bout it or at it, the minister is to begin the action with sanctifying nd blessing the elements of bread and wine set before him. The words of institution are next to be read out of the Evangelists, or I Cor. xi. 23—27: then the prayer, thanksgiving, or blessing, offered p to God ‘to vouchsafe his gracious presence, and the effectual orking of his Spirit in us; and so to sanctify these elements, both f bread and wine, and to bless his own ordinance, that we may eceive by faith the body and blood of Jesus Christ crucified for s, and so feed upon him that he may be one with us, and we with im, that he may live in us, and we in him and to him, who hath oved us, and given himself for us.” ‘The elements being now anctified by the word and prayer, the minister, being at the table, s to take the bread in his hand, and say in these expressions (or ther the like used by Christ, or his Apostle, upon this occasion) :— ccording to the holy institution, command, and example of our lessed Saviour Fesus Christ, I take this bread; and having given hanks, I break it, and give it unto you. (There the minister, who s also himself to communicate, is to break the bread, and give it othe communicants.) Take ye, eat ye. This is the body of Christ, hich ἐς broken for you. Do this in remembrance of him. In like anner the minister is to take the cup, and say. . . . According to ὁ institution, command, and example of our Lord Fesus Christ, ] The Directory The Lord’s Supper. 106 . iy =e ' 4 ΟἿ ey ᾿ ἘΝ THE BOOK OF COMMON PRAVER [A.v. 1644, The Directory. Matrimony. Visitation of the Sick. Burial. A@ydays. I taze this cup and give it unto you. (Here he giveth it to the communicants.) 7) His cup 15 the New Testament, in the blood fe Christ, which is shed for the remission of the sins of many, drink ye all of wt? After all have communicated, the minister may, in a — few words, put them in mind of the grace “, God in Jesus Christ: and he is to give solemn thanks to God. ᾿ The collection for the poor is so to be ordered, that no part of the Public Worship be thereby hindered. f Then follows a note ‘Of the Sanctification of the Lord’s-day” The purpose of marriage between any persons shall be published _ by the minister three several Sabbath-days in the congregation. And the marriage shall be publicly solemnized in the place — appointed by authority for Public Worship, before a competent number of credible witnesses, at some convenient hour of the day, at any time of the year, except on a day of public humiliation, — And we advise that it be not on the Lord’s-day. The manner of marriage is first a prayer, a declaration of thel institution, use, and ends thereof, a solemn charge, if they know © any cause my they may not lawfully proceed to marriage, to. discover it: then the minister shall cause, first, the man to take | the woman by the right hand, saying these words: 7 WV. do take thee N. to be my married wife, and do, in the presence of God, and before this congregation, promise and covenant to be a loving and faithful husband unto thee, until God shall separate us by death Then the woman shall take the man by his right hand, and say a like form, adding the word obedient. Then, without any further ceremony, the minister shall pronounce them to be husband and } wife according to God’s ordinance; and so conclude the action with prayer. A note is given of instructions ‘ Concerning bag of the Sick, and suitable topics of exhortation and prayer,’ an | ‘Concerning Burial of the Dead,’ all customs of praying, reading, — and singing, both in going to and at the grave, are said to have” been grossly abused. The simple direction is therefore given, ἢ ‘When any person departeth this life, let the dead body, upon the day of burial, be decently attended from the house to the place | : appointed for publ burial, and there immediately interred, without | any ceremony.’ κα Then follow directions ‘Concerning Public Solemn Fasting) | ‘Concerning the Observation of Days of Public Thanksgiving, ἢ ty. ὙΟΡ ΦΘΊΨΟΝΝΝ. al “4.1 JN THE REIGN OF CHARLES I. 107 eee 000 OO rdered that only the Lord’s-day, and days separated for Public} piractory. vasting or Thanksgiving, shall be kept holy; and the old churches re allowed to be used for the following reason: ‘As no place is apable of any holiness under pretence of whatsoever Dedication x Consecration, so neither is it subject to such pollution by any Holy Places. uperstition, formerly used and now laid aside, as may render it nlawful or inconvenient for Christians to meet together therein for he Public Worship of God. And therefore we hold it requisite nat the places of public assembling for worship among us should 6 continued and employed to that use.’ | The Parliament, it seems, was not entirely satisfied with its own | Form of Virectcry, and soon found it necessary to publish a supplement de Aaa or the use of the sailors. This is one of the most singular pro- luctions of that extraordinary period. It is called A Supply of Prayer for the Ships that want Ministers to pray with them. ‘A : ason of this work’ is prefixed to the book; and it states: ‘ Whereas | ere are thousands of ships which have not ministers with them to ide them in prayer, and therefore either use the old form of ommon Prayer, or no prayer at all; the former whereof for many eighty reasons hath been abolished, and the latter is likely to ake them rather heathens than Christians: Therefore, to avoid nese inconveniences, it has been thought fit to frame some prayers sreeing with the Directory established by Parliament.’ There are ertain directions for the use of the form; ‘The company being ssembled, they may thus begin with prayer:’ a short prayer llows, after which the Lord’s Prayer is to be used, and we have is direction, ‘After this, some psalms and chapters being read t of both Testaments (but none out of those books called pocrypha), and a psalm being sung, a prayer may follow in this anner.’ Two prayers follow, one being ‘for the Church universal, d our united Churches and Kingdoms.’—The latter contains a etition for the King, though at the very time they were making war pon him: ‘We pray thee for all in authority, especially for the ing’s Majesty, that God would make him rich in blessings, both in is person and government, establish his throne in religion, save im from evil counsel, and make him a blessed and glorious strument for the conservation and propagation of the gospel.’ ext comes a direction, ‘After this prayer a psalm may be sung, ἃ the conclusion may be with a thanksgiving and blessing’ hen follows ‘a prayer particularly fitted for those that travell upon re seas,’ and ‘a prayer in a storm.’! 1 Lathbury, Hist. of Convoc. pp. 497 sqq. 108 ~ Restoration of the Prayer Book. The King’s Declaration from Breda. Deputation of Noncon- jormists to the King at the [lague, = ΄΄τ- --΄΄“΄“ἷ“Ππ΄ἷΠΤΠΤΠΤΠΠΠΠΠΤΠ8Π888ΠΠΠΠποΠοροΠΠρΠρΠπΠΠΠΠτ͵-ρΠπτΠρςπΠρΠρΠρΠρΠΠΠρΠΠΠ͵ἷὦὖ᾽}ἍὋΝὋῈ'ΣἙ. κ᾿, THE BOOK OF COMMON PRAYER [av 1660 CHAPTER V. THE PRAYER BOOK IN THE REIGN OF CHARLES+ ‘1, [A.D. 1660—1662. | " % ESCAPING from the dismal period of rebellion, we pass on with the history of the Prayer Book to the year 1660, when the restoration of the monarchy brought freedom of conscience and worship to Churchmen. On the Ist of May letters from King Charles II., dated from Breda, well brought to the Houses of Lords and Commons, with a Declaration, in which the King says, on the subject of religion, ‘that no man shall be disquieted or called in question for differences of opinion in matters of religion which do not disturb the peace of the kingdom; and that we shall be ready to consent to such an Act of aril ment as, upon mature deliberation, shall be offered to us for granting that indulgence.’! By a resolution of the Commons (May 8), the King was desired to make a speedy return to his Parliament, and on the same day was solemnly proclaimed : and on the roth of May, on the occasion of a day of thanksgiving, the Common Prayer was read before the Lords.? " Meanwhile (May 4), a deputation from both Houses was sent to meet the King at the Hague. Reynolds, Calamy, Case, Manton, and some other eminent Presb ἡ iterian divines went also with an address, to which th we! 2 Whitelocke, AZemorials, P. 703. 1 Collier, Zccles. fist. VIII. 382. τς. —1562. ] IN THE REIGN OF CHARLES II. King answered kindly ; but, as in his previous ‘ Declara- tion,’ referred to Parliament to determine what toleration was necessary for the repose of the kingdom. This unswer, however, was not the object which had brought chese divines to gain the King’s ear if possible, while he night be willing to listen to any terms of accommoda- ion. In various private audiences they suggested that she Common Prayer had long been discontinued in Eng- and, that many of the people had never once heard it ; ind therefore it would be much wondered at if his Majesty, at his first landing, should revive the use of it his own chapel: and, therefore, to prevent the people »eing shocked at such uncustomary worship, they en- reated him not to use it in form, and by rubrical lirections ; but only to order the reading some part of with the intermixture of other good prayers. | Finding no hope of abridging the King’s liberty of sing the regular Service, they then requested that the ise of the surplice might be discontinued by the royal haplains, because the sight of this habit would give reat offence to the people. But they were plainly told yy the King, that he would not be restrained himself, hen others had so much indulgence: that the surplice ad always been reckoned a decent habit, and constantly orn in the Church of England: that he had all along #etained the use of it in foreign parts: that though he night for the present tolerate a failure of solemnity in ®ligious worship, yet he would never abet such irregu- ity by his own practice. These, however, were not he men to be easily put off from their purpose ; and it @ems that they teased the King, after his return to ngland, with continual complaints, until he bade them ibmit their grievances and wishes in writing. Where- 1 Collier, Zecles. Hist. ViIt. 384. \ 109 Restoration of the Prayer Book. suggesting that the Prayer Book should not be re-intro- duced ; and that the surplice | should not be used. 10 Presbyterian Objections. Noxconfor- mists ad- dress to the King. Their ideal ofa Liturgy. They desire such afore to be com hosed ; Σ a : pf THE BOOK OF COMMON PRAYER [A.D. 166 upon they embodied their notions upon Church matters in a long address. They assume that there was no difference between Churchmen and themselves ‘in the doctrinal truths of the reformed religion, and in the sub- stantial parts of divine worship ;’ but only ‘in some various conceptions about the ancient form of Church government, and some particulars about Liturgy and ceremonies. Among these differences concerning the Liturgy, they say :-— | I. ‘We are satisfied in our judgments concerning the lawfulness of a Liturgy, or form of Public Worship, provided that it be for the matter agreeable unto the Word of God, and fitly suited to the nature of the several ordinances -and necessities of the Church; neither too tedious in the whole, nor composed of too short prayers, unmeet repetitions or responsals; not to be dissonant from the Liturgies of other reformed Churches; nor too rigorously imposed ; nor the minister so confined there- unto, but that he may also make use of those gifts for prayer and exhortation which Christ hath given him for the service and edification of the Church.’ 2. ‘That inasmuch as the Book of Common Prayef hath in it many things that are justly offensive and need amendment, hath been long discontinued, and very many, both ministers and people, persons of pious, loyal, and peaceable minds, are therein greatly dissatisfied ; where. upon, if it be again imposed, will inevitably follow sad divisions, and widening of the breaches which your Majesty is now endeavouring to heal: we do most 1 This was drawn up by Reynolds, Cardwell, Conferences, ΓΤ. 252. See Worth, and Calamy, and presented the substance of Usher’s plan for to the King a few weeks after the episcopal government in Collier Restoration,together with Archbishop Zceles, Hist. VIII. 387. Usher’s Reduction of Lpiscapacy? --- τ662.1 IN THE REIGN OF CHARLES II. 11 ing so great evil, and for settling the Church in unity and peace, some learned, godly, and moderate divines of both persuasions, indifferently chosen, may be employed to ‘compile such a form as is before described, as much as may be in Scripture words; or at least to revise and effectually reform the old, together with an addition or insertion of some other varying forms in Scripture phrase, to be used at the minister’s choice; of which variety and liberty there be instances in the Book of Common Prayer.’ 3. Concerning ceremonies, they ask ‘that kneeling at the Sacrament of the Lord’s Supper, and such holydays as are but of human institution, may not be imposed upon such as do conscientiously scruple the observation of them; and that the use of the surplice, and cross in Baptism, and bowing at the name of Jesus rather han the name of Christ, or Immanuel, or other names whereby that divine Person, or either of the other ivine Persons, is nominated, may be abolished.’! The Bishops, in their reply to these proposals of the ’resbyterians, pronounce the Offices in the Common rayer wholly unexceptionable, and conceive the book annot be too strictly enjoined ; especially when minis- ers are not denied the exercise of their gifts in praying efore and after sermon; ‘ which liberty for extemporary r private compositions stands only upon a late custom, vithout any foundation from law or canons; and that he common use of this practice comes only from con- ivance. However, they are contented to yield the iturgy may be reviewed, in case his Majesty thinks t. As for the ceremonies, they are unwilling to part ith any of them; being clearly of opinion that the tisfaction of some private persons ought not to over- 1 Cardwell, Conferences, pp. 252, 277 5464. Presbyterian Objections. ---.Ψ.Ψ. and cere- montes to be abolished. The reply of the Bishops Royal Declaration. The King’s Declaration concerning Ecclesiasti- ral Affairs allowed many Pres- byterian demands, THE BOOK OF COMMON PRAYER [A.D. 1650 rule the public peace and uniformity of the Church; and that, if any abatements were made, it would only feed a distemper, and encourage unquiet people to further demands.’? It was impossible to obtain any immediate and legal settlement of these differences between the Presbyterians and the members of the Church of England, who natu- rally looked for a restoration of their benefices and form of Service. The Convention Parliament could not be allowed to meddle with this question: if its members could be trusted, its acts would have no value from the illegal origin of the body from which they emanated. The method adopted to méet the present difficulty was the issue of a ‘Royal Declaration concerning Ecclesi-. astical Affairs’ (Oct. 25, 1660). This had the sundry advantages of not resting at all for its authority upon the existing Parliament, without seeming to encroach upon its functions; of allowing a greater measure of toleration’ than probably would be allowed by a final settlement of the matter by just authority, and hence of pacifying some of the Nonconformists ; while nothing was finally settled, or granted: but the whole question was left open for discussion at a Conference which it promised between the discordant parties, and for the decision of a lawful Parliament and Convocation. Accordingly, this Decla- ration allowed a great number of the demands of the Presbyterians, touching the observance of the Lord’s- day, the episcopal jurisdiction, the examination of those who should be confirmed, a discretion as to the use of certain ceremonies, such as kneeling at the Communion, signing the cross in Baptism, bowing at the name of Jesus, the surplice, and the oath of canonical obedience : and, although wishing ministers to read those parts of 1 Collier, Eccles. Hist. VII. 390. —1662. } IN THE REIGN OF CHARLES I1. ‘ the Prayer Book against which there could be no excep- tion, yet promising that none should be punished or troubled for not using it, until it had been reviewed, and effectually reformed by the above-mentioned authority. The result was a general expression of satisfaction on the part of the Presbyterians; and the attempt was made to gain some of them over to conformity by the offer of Church preferments.? But although the Decla- ration, by a stretch of the prerogative, sheltered the dis- senting ministers for the present from legal penalties, t did not satisfy all their scruples; for they did not ook for the continuance of that amount of favour when a royalist Parliament should have determined their |osition. the promised Conference. On the King’s part there was no delay in forwarding The warrant? was issued on he 25th of March, 1661, appointing* twelve Bishops, hind the same number of Presbyterians, with nine other 1 Cardwell, Conferences, p. 286; Collier, Zccles. Hist. VIII. 393. 2 Dr. Cardwell (Conferences, p. '56) says that several of the Pres- »yterians, including Reynolds and Aanton, accepted spiritual appoint- nents, and recognised the authority f the Bishops. Reynolds, indeed, Hccepted the bishopric of Norwich, nd was consecrated Jan. 6, 1661. ut it appears that the other ministers fused the offered promotions. See ‘ollier, Zccles. Hist. ν τπι. 400. Man- n signed the doctrinal Articles, d was instituted by the Bishop of ondon to his rectory of St. Paul’s, ovent Garden, Jan. 16, 1661: but e honestly refused the deanery of ochester; and his conformity did t continue, when the Church Ser- ce was re-settled after the Savoy onference. 8 Cardwell, Conferences, p. 298. livines on each side as assistants, to supply the places of 4 Τῆς Zpiscopal Divines were: Accepted Frewen, archbishop of York. Gilbert Sheldon, bishop of London, Master of the Savoy. John Cosin, bishop of Durham. John Warner, bishop of Rochester. Henry King, bishop of Chichester. Humphrey Henchman, bishop of Sarum. George Morley, bishop of Worcester. Robert Sanderson, bishop of Lin- coln. Benjamin Laney, bishop of Peter- borough. Bryan Walton, bishop of Chester. Richard Sterne, bishop of Carlisle. John Gauden, bishop of Exeter. With the following Coadjutors: Dr. Earle, dean of Westminster. Dr. Heylin. Dr. Hacket. [Dr. Barwick. I 113 Royal Declaration. The War- rant issued Sor a Confer- ence at the Savoy. ‘ 114 THE BOOK OF COMMON PRAYER [A.D. 1660. ἄπο savoy | any that were unavoidably absent. The place of meet- | — Jing was the Bishop of London’s lodgings in the Savoy Hospital, and the Commission was to continue in force tmstructions | during the ensuing four months. The course of delibe- missioners. | ration was precisely stated: the Commissioners were empowered to advise upon and review the Book of. Common Prayer; comparing it with the most ancient Liturgies which have been used in the Church in the primitive and purest times; to take into serious and- grave consideration the several directions, and rules, and > forms of prayer in the said Book, and several objections and exceptions raised against it; to make such reason-— able and necessary alterations, corrections, and amend- ments therein, as should be agreed upon to be needful ᾿ or expedient for the satisfaction of tender consciences, but avoiding all unnecessary alterations of the forms and Liturgy wherewith the people are already acquainted, and have so long received in the Church of England. Pe Scop Although the period of the Commission was limited haga to four months, yet the first meeting did not take place *5 700% | until the 15th of April. The Bishop of London then stated to the Presbyterian ministers, that, since they had_ Dr. Barwick. Dr. Pearson. Dr. Sparrow. Dr. Gunning. Dr.. Pierce, Mr. Thorndike. The Presbyterian Divines were: Edward Reynolds, bishop of Nor- Mr. Case. wich. Mr. Clarke. Dr. Tuckney, master of St. John’s Mr. Newcomen. College, Cambridge. Coadjutors. Dr. Conant, Reg. Prof. Div., Ox- Dr. Horton. ford. Dr. Jacomb. Dr. Spurstow. Dr. Bates. Dr. Wallis, Sav. Prof. Geom., Ox- Dr. Cooper. ford. Dr. Lightfoot. Dr. Manton. Dr. Collins. Mr. Calamy. Mr. Woodbridge. Mr. Baxter. Mr. Rawlinson. Mr. Jackson, Mr. Drake. i —1662.] ἜΑ THE REIGN OF CHARLES I/1. alterations in the Prayer Book, nothing could be done until they had delivered their exceptions in writing, together with the additional forms, and whatever alte- to day, and prepared a long series of exceptions’ and alterations, Baxter persuading his colleagues that they were bound to ask for everything that they thought desirable, without regard to the sentiments of others.” These exceptions are especially interesting, as having brought so very nearly into its present state. We may consider that they include all the minute particulars with which fault could be found by men of learning, acuteness, and piety, whose writings were to be thence- forward the mine of Nonconformist divinity.® The Presbyterians proposed : _ 1. That all the prayers, and other materials of the ‘Liturgy, may consist of nothing doubtful or questioned among pious, learned, and orthodox persons. 2. To consider that, as our first reformers so com- posed the Liturgy as to draw the Papists into their Church communion, by varying as little as they well could from the Romish forms before in use; so whether __1A precursor of the numerous 3 The ‘Exceptions against the Presbyterian ‘exceptions’ appeared, Book of Common Prayer’ were probably from the Middleburgh press, preserved by Baxter, and published ‘in 1606, entitled, ‘4 Survey of the in his own narrative of his life. The Booke of Common Prayer, by way of Answers of the Bishops are only 197 Queres, grounded upon 58 Places known from the ‘Rejoinder,’ in ministering just matter of question; which Baxter attempted to refute with a view of London Ministers them. The limits of this work will (exceptions: all humbly propounded, not allow of more than an abstract that they may be syncerely answered, of this paper. See Cardwell, Con- or eds offences religiously removed.’ ferences, Ὁ. 262; and chap. VII. ‘all, Relig. Liturg. Vol. 1. Introd. Documents v. vi.; Collier, Lccles. Ὁ X1V. ffist. Vill. 404 sqq.; Hallam, Cox * Cardwell, Conferences, p- 260. = stituéional Hist. 11. 454 sqq- 12 requested the Conference for the purpose of making | been made against the Prayer Book when it had been | 115 The Savoy Conference. The Presby- terians are desired to present their Lxcet tious. rations they desired. Accordingly, they met from day] General Ex- ceptions to the Prayer Book. 116 THE BOOK OF COMMON PRAYER ‘ [A.D. 1660 The Savoy Conference, seneral FE x- ceptions to the Prayer Book. now we should not have our Liturgy so composed as to gain upon the judgments and affection of all those who in the substantials of the Protestant religion are of the same persuasion with ourselves. 3 3. To omit the repetitions and responsals of the clerk and people, and the alternate reading of the Psalms and ; Hymns, which cause a confused murmur in the congre-_ gation: the minister being appointed for the people in all Public Services appertaining to God; and the Holy Scriptures intimating the people’s part in public prayer to be only with silence and reverence to attend there-— unto, and to declare their consent in the close, by saying © Amen. 4. To change the Litany into one solemn prayer. 5. That there may be nothing in the Liturgy which may seem to countenance the observation of Lent as a religious fast. 6. To omit the religious observation of saints’ days. 7. That there may be no such imposition of the Liturgy, as that the exercise of the gift of prayer be totally excluded in any part of Public Worship; and that it may be left to the discretion of the minister to omit part of it, as occasion shall require. | 8. That the new translation of the Bible should alone be used in the portions selected in the Prayer Book. =~ 9g. That nothing be read in the church for lessons but the Holy Scriptures of the Old and New Testament. 10. That no part of the Liturgy be read at the 1 The Litany was disliked for the shortness of the petitions, as were also the Collects; and because the actual prayer is uttered by the people, which was thought ‘not to be so consonant to Scripture, which makes the minister the mouth of the people to God in prayer.’ The meaning of ‘one solemn prayer’ was exemplified 5 by Baxter, who composed such a prayer in his ‘ Reformation of th Liturgy,’ under the title of ‘Th General Prayer’ (Relig. Liturg. Vo IV. pp. 36—43), and another form in the Appendix, entitled ‘A Larg Litany, or General Prayer: to Ὁ used at discretion’ (Jdid. pp. 142459 157). ἔ ᾿ —1662.) IN THE REIGN OF CHARLES I. -communion-table but when the Holy Supper is ad- ministered. 11. To use the word ‘Minister,’ and not ‘Priest’ or ‘Curate, and ‘ Lord’s-day’ instead of ‘ Sunday.’ 12. To amend the version of metrical Psalms. 13. To alter obsolete words. 14. That no portion of the Old Testament, or of the Acts of the Apostles, be called ‘ Epistles, and read as such. 15. To reform the Offices, where the phrase is such as presumes all persons within the communion of the Church to be regenerated, converted, and in an actual state of grace; which, had ecclesiastical discipline been truly and vigorously executed, might be better supposed, but cannot now be rationally admitted. The Bishops reply to this, Zhe Church in her prayers useth no more offensive phrase than St. Paul uses, when he writes to the Corinthians, Galatians, and others, calling them in general the churches of God, sanctified in Christ Fesus, by vocation saints, amongst whom notwithstanding there were many who by their known sins (which the Apostle endeavoured to amend in them) were not properly such, yet he gives the denomination te the whole from the reater part, to whom in charity ix was due, and puts the rest in mind what they have by their baptism undertaken to be; and our prayers and the phrase of them surely supposes no more than that they are saints by calling, sanctified in Christ Fesus, by their baptism admitted into Christ's congregation, and so to be reckoned members of that society, till either they shall separate themselves by wilful schisin, or be separated by legal excommunication ; which they seem earnestly to desire, and se do we. _ 16. Instead of the short Collects, to have one metho- dical and entire prayer composed out of many of them. a αααα α α΄ ΄ῬῬΒΘ΄΄΄ἷἝἷ5ἷ΄΄΄΄΄΄ὖῤ ΄΄ἷἝὮἝὮἝὯ ἔὮὟὝΎἔὙὕῸἝῸἝ ἝὕὙἧ-ἧ-΄-Ἕ-΄-΄-΄--Φ-064΄΄ΦΦ0ὍἪρ.Ἄ«΄ ΄΄΄΄“΄ὋὦὋἝὔἕὕἕ;Ἕ;ὲ΄ὖὦὖᾧἴἝἵ].. 117 The Savoy Conference. General Ex- ceptions to the Prayer Book. 118 THE BOOK OF COMMON PRAYER [abd. 1660 The Savoy Conference. General Ex- ceptions to the Prayer Book. 17. The present Liturgy seems defective in forms of praise and thanksgiving; in consisting very much of general expressions, such as, ‘to have our prayers heard, to be kept from all evil, to do God’s will:’ the Con- fession does not clearly express original sin, nor suffi- ciently enumerate actual sins with their aggravations ; and there is no preparatory prayer for assistance or acceptance. The Catechism is defective as to many necessary doctrines; some even of the essentials of Christianity not mentioned except in the Creed, and there not so explicit as ought to be in a Catechism. The Bishops reply, There are many Thanksgivings, Te Deum, Benedictus, Magnificat, Benedicite, Glory be to — ts God on high, Therefore with Angels and Archangels, Glory be to the lather, besides occastonal Thanksgivings © | after the Litany, of the frequency whereof themselves else- where complain. The use of general expressions, as in confession of sin, ts the perfection of the Liturgy, the Offices of which being intended for common and general © | services, tvould cease to be such by descending to particulars ; the instances of general expressions are almost the very terms of the petitions of the Lord’s Prayer. It is an evil custom springing from false doctrine, to use expressions which may lead people to think that original sin is not forgiven in Holy Baptism: yet original sin ts clearly ac- =e knowledged in confessing that the desires of our own hearts render us miserable by following them, ὅτε. 18. The Surplice, the Cross in Baptism, and Kneeling — at the Lord’s Supper, are brought forward as the usual instances of ceremonies, judged unwarrantable by sundry — learned and pious men, and exposing many orthodox, pious, and peaceable ministers to the displeasure of their — rulers. They must be fountains of evil, unless all his — Majesty’s subjects had the same subtilty of judgment — -τ662.] IN THE REIGN OF CHARLES 1. to discern even to a ceremony how far the power of man extends in the things of God. The following exceptions were taken against par- ticular parts of the Prayer Book :— They wish the first rubric to be expressed as in the Book of 1552; and the second rubric about vestments and ornaments to be omitted. The doxology to be always added to the Lord’s Prayer ; and this prayer not to be so often used. The Gloria Patri to be used only once in the Morning, and once in the Evening. : ‘Rubric. And to the end the people may the better hear, in such places where they do sing, there shall the Lessons be sung in a plain tune, after the manner of dis- tinct reading: and likewise the Epistle and Gospel.’ We know no warrant why they should be sung in any place, and conceive that the distinct reading of them with an audible voice tends more to the edification of the Church. | The Bishops reply, The rubric directs only such singing asis after the manner of distinct reading, and we never heard of any inconvenience thereby, _ To appoint some Psalm or Scripture hymn instead of the apocryphal Benedicite. _ Inthe Litany they object to the expressions, deadly sin, sudden death, and all that travel. To omit the words ‘thzs day, in the Collect for Christmas Day. _ Some other Collects were named, ‘as having in them divers things that we judge fit to be altered ;’ some of which were altered, as were also others to which no objection was here raised. | 1 The rubric was omitted, when the book was reviewed by Convocation. 110 The Savoy Conference. Exceptions against par- tecular parts of the Prayer Book. 120 The Savoy Conference. Exceptions against the Communion Ge. THE BOOK OF COMMON PRAVER [A.D. 1660 _ In the Communion Service :— : The first rubric-had directed intending communicants to ‘signify their names to the Curate over-night, or else in the morning afore the beginning of Morning Prayer, or immediately after.” It was objected that this notice was. not sufficient; and the rubric was altered to ‘at least some time the day before.’ They desire that the minister should have a full © power to admit or repel communicants. | They object to kneeling during the reading of the — Commandments, and also to the petition after each Com- mandment, preferring that the minister should conclude with a suitable prayer. q They desire preaching to be more strictly enjoined and that ministers should not be bound to ‘ Homilies” hereafter to be set forth,’ as things which are as yet but future and not in being. , They object to the Offertory sentences, that two ἀγα apocryphal, and four of them more proper to draw out the people’s bounty to their ministers, than their charity to the poor; and to the Offertory itself, that collection | for the poor may be better made at or a little before the | departing of the communicants. The Exhortation, which was appointed to be read ‘at ἶ certain times when the Curate shall see the ῬΕΟΡΙΘΝ negligent to come to the Holy Communion, is objected — to as unseasonable to be read at the Communion. ἣ They object to the direction, ‘that no man should come to the Holy Communion but with a full trust in— God’s mercy, and with a quiet conscience,’ as likely to discourage many from coming to the Sacrament, who | lie under a doubting and troubled conscience. The Bishops reply, Certainly themselves cannot desire that men should come to the Holy Communion with a —1662.] IN THE REIGN OF CHARLES 71. ; troubled conscience, and therefore have no reason to blame the Church for saying tt ts requisite that men come with a guiet conscience, and prescribing means for quieting thereof. | The General Confession in the name of the com- municants was directed to be made ‘either by one of ‘them, or else by one of the ministers, or by the priest himself:’ they desire that this may be made by the minister only. | To the rubric, that the priest or bishop, in reading the ‘Absolution, should ‘turn himself to the people,’ they say, ‘The minister turning himself to the people is most convenient throughout the whole ministration.’ As before in the Collect for Christmas Day, they object to the words ‘this day, in the proper Preface for hat day and Whitsun Day. | Of the Prayer ‘in the name of all them that shall receive the Communion, —‘ Grant that our sinful bodies may be made clean by his body, and our souls washed through his most precious blood,’—they observe that these words seem to give a greater efficacy to the blood than to the body of Christ,and would have them altered thus—‘ that our sinful souls and bodies may be cleansed hrough his precious body and blood.’ . The Bishops in reply refer to the words of our Lord, This 1s my blood which ts shed for you and for many for the remission of sins, observing, that he saith not so explicitly of the body. Of the ‘Prayer at the Consecration,’ as they word it, -hey say, the manner of consecrating is not explicit enough, and the minister’s breaking of the bread is not 30 much as mentioned. _ Of the manner of distributing the elements, and the words used, they desire that the words of our Saviour 12) The Savoy Conference. Exceptions against the Communion ce. 125 THE BOOK OF COMMON PRAYER [40. 1660. The Savoy Conference, Exceptions against the Communion Office. Exceptions against the Baptismal Office. may be used as near as may be; and that the minister be not required to deliver the bread and wine into every communicant’s hand, and to repeat the words to each one: also that the kneeling may be left free. To the rubric, that ‘Every parishioner shall communi- cate at the least three times in the year,’ they say, For- asmuch as every parishioner is not duly qualified for the Lord’s Supper, and those habitually prepared are not at all times actually disposed, but many may be hindered by the providence of God, and some by the distemper of their spirits, we desire this rubric may be either wholly omitted, or thus altered: ‘Every minister shall be bound to administer the Sacrament of the Lord’s Supper ΔΕ least thrice a year, provided there be a due number of communicants manifesting their desires to receive.’ They also desire the Declaration, explanatory of kneeling, which was added to the Communion Office by Order of Council, in October 1552, to be again restored to its” | place: to which the Bishops reply, Thzs rubric is not in the Liturgy of Queen Elizabeth, nor confirmed by law, nor 2 as there any great need of restoring tt, the world being now in more danger of profanation than of tdolatry. Besides, the sense of it ts declared sufficiently in the 28th Article a : the Church of England. The Baptismal Office, and those parts of the Prayal Book connected with it, furnished special matter for ob- jection. The charitable conclusion of the Church, ‘that — Christ will favourably accept every infant to baptism that is presented by the Church according to our present © order,’ was opposed to the ministerial tyranny which the Puritan elders sought to exercise in the way of discipline and excommunication. Thus, with regard to the subjects of baptism, they say, There being divers learned, pious, — and peaceable ministers, who not only judge it unlawful | a y ἊΣ ἡ —1662. | IN THE REIGN OF CHARLES 11 123 a LLE_LKL_££_£_— ere eo to baptize children whose parents both of them are atheists, infidels, heretics, and unbaptized, but also such whose parents are excommunicate persons, fornicators, or otherwise notorious and scandalous sinners ; we desire they may not be obliged to baptize the chile of such, until they have made due profession of their repentance. Then, with regard to sponsors, they say, Here is no men- ion of the parents, in whose right the child is baptized, and who are fittest both to dedicate it unto God, and to ovenant for it: we do not know that any persons except the parents, or some others appointed by them, have any power to consent for the children, or to enter them into covenant. We desire it may be left free to parents, whether they will have sureties to undertake for their children in baptism or no. Of the questions addressed o the sponsors they say, We know not by what right nfant: it seemeth to us also to countenance the ana- Japtistical opinion of the necessity of an actual pro- ession of faith and repentance in order to baptism. That such a profession may be required of parents in -heir own name, and now solemnly renewed when they oresent their children to baptism, we willingly grant ; yut the asking of one for another is a practice whose warrant we doubt of: and therefore we desire that the wo first interrogatories may be put to the parents to be inswered in their own names, and the last propounded Ὁ the parents or pro-parents thus, ‘ Will you have this hild baptized into this faith?’ As to particular ex- oressions in the Service, they object to the notion of the anctification of Jordan, or any other waters, to a sacra- nental use by Christ’s being baptized: the words, ‘ may ceive remission of sins by spiritual regeneration,’ they vould have to be, ‘ may be regenerated and receive the The Savoy Conference, Exceptions against the Baptismal Office. 124 The Savoy Conference. Exceptions against the Baptismal Office. THE BOOK OF COMMON PRAYER [a.D. 1660 remission of sins ;’ and the words of thanksgiving, ‘that it hath pleased thee to regenerate this infant by thy Holy Spirit, to be otherwise expressed, since we cannot _ in faith say that every child that is baptized is regene- © rated by God’s Holy Spirit; at least it is a disputable point. :. Of Private Baptism they say, We desire that baptism 4 may not be administered in a private place at any time, © unless by a lawful minister, and in the presence of a competent number: that where it is evident that any child hath been so baptized, no part of the administration — may be reiterated in public, under any limitations: and therefore we see no need of any Liturgy in that case. ~ To these objections to the Baptismal Services the Bishops reply, 7/at the desire to withhold baptism is very hard and uncharitable. It 1s an erroneous doctrine, and the ground of many others, that children have no other right to baptism than their parents right. The Church's primitive practice (St. Aug. Ep. 231) forbids it to be left to the pleasure of the parents, whether there shall be other sureties or no. If Fordan and all other waters be not so far sanctified by Christ as to be the matter of baptism, what authority have we to baptize? and sure His baptism was ‘dedicatio baptismi.—The expressions objected to are” most proper, for baptism ts our spiritual regeneration: and seeing that God’s sacraments have their effects, where the receiver doth not ‘ponere obicem, put any bar against them (which children cannot do); we may say in faith of every child that is baptized, that it is regenerated by God’s Holy Spirit; and the denial of it tends to anabaptism, and the contempt of this holy sacrament, as nothing worthy, nor material whether it be administered to children or 10. As to Private Baptism, we think tt fit that children should 1 Epist. 98: 5. Augustin. Off. 1. 394. ed. Bened. Par. 1836. —1662.] IN THE REIGN OF CHARLES II. 125 Service, nothing done in private ts reiterated in public. reason, because the far greater number of persons bap- tized within the last twenty years had no godfathers or igodmothers at their baptism. The third answer they ‘conceive might be more safely expressed thus : ‘Wherein I was visibly admitted into the number of the members of Christ, the children of God, and the heirs (rather than “zheritors”) of the kingdom of heaven.’ To the answer, declaring our duty towards God, they would add at the end, ‘particularly on the Lord’s-day ;’ for the reason that otherwise there was nothing in all the answer referring to the Fourth Commandment. In the latter portion, upon the Sacraments, they would have the first answer to be, ‘Two only, Baptism and the Lord’s Supper. Of the baptismal answers they say, We desire that the entering infants into God’s covenant ay be more warily expressed, and that the words may aith and repentance; and especially that it be not asserted that they perform these by the promise of their sureties, it being to the seed of believers that the covenant of God is made, and not (that we can find) to all that have such believing. sureties, who are neither oarents nor pro-parents of the child! They approve, however, generally of this portion of the Catechism, at the doctrine of the Sacraments is much more fully i 2 The answer here referred to had their names: which, when they come een expressed in 1604, ‘Yes; they to age, themselves are bound to 10 perform them by their sureties, perform.’ who promise and vow them both in be baptized in private rather than not at all; and as to the| me savoy nference. In the Catechism, they desire the opening questions | Zxceszions against the to be altered, but only, as it seems, for the temporary | Catechism. 126 The Savoy Conference. —— Exceptions against Con- rmation. THE BOOK OF COMMON PRAYER [a.D. 1660 and particularly delivered than the other parts, in short answers fitted to the memories of children: therefore they propose a more distinct and full application of the Creed, the Commandments, and the Lord’s Prayer; and to add somewhat particularly concerning the nature of faith, repentance, the two covenants, justification, sancti<, fication, adoption, and regeneration. i For Confirmation, they conceive that it is not a suf- ficient qualification that children be able memoriter te repeat the Creed, the Lord’s Prayer, and the Ten Com- mandments, and to answer to some questions of this short Catechism; for it is often found that children are able to do this at four or five years old; and it crosses what is said in another rubric, ordaining that Confirma- tion should be ministered unto them that are of perfect age, that they being instructed in the Christian religion should openly profess their own faith, and promise to be obedient to the will of God: and therefore they desire that none may be confirmed but according to his Ma- jesty’s Declaration (Oct. 25, 1660)—‘ That Confirmation be rightly and solemnly performed, by the information — and with the consent of the minister of the place.’ They object to the words of the rubric, declaring that ‘children being baptized have all things necessary for their salvation,’ as dangerous as to the misleading of the vulgar; although they charitably suppose the meaning of these words was only to exclude the necessity of any other sacraments to baptized infants. They object also to the mention of a godfather or godmother, seeing no need of them either at baptism or confirmation. The words of the ‘Prayer before the Imposition of Hands’ suppose that all the children who are brought to be confirmed have the Spirit of Christ, and the forgiveness of all their sins; whereas a great number ~ ἋΣ —1662. ] IN THE REIGN OF CHARLES 71. 127 of children at that age, having committed many sins nce their baptism, | do show no evidence of serious repentance, or of any special saving grace; and there- fore this Confirmation (if administered to Senth) would be a perilous and gross abuse. To which the Bishops reply, /¢ supposeth, and that truly, that all children were αὐ their baptism regenerate by water and the Holy Ghost, ‘and had given unto them the forgiveness of all their sins ; and it ts charitably presumed that, notwithstanding the frailties and slips of their childhood, they have not totally Jost what was in baptism conferred upon them; and therefore adds, ‘ Strengthen them, we beseech thee, O Lord, with the Holy Ghost the Comforter, and daily increase in them thy manifold gifts of grace, &c. None that lives in open sin ought to be confirmed. They also object that the Imposition of Hands by the Bishop seems to put a higher value upon Confirmation than upon the Sacraments. And they desire that the oractice of the Apostles may not be alleged as a ground hildren, both because they did never use it in that case, also because Article xxv. declares it to be a ‘corrupt mitation of the Apostles’ practice :’ that imposition of ands may not be made a sign to certify children of od’s grace and favour towards them; because this ems to speak it a sacrament, and is contrary to that xvth Article, which saith that ‘Confirmation hath no isible sign appointed by God:’ and that Confirmation nay not be made so necessary to the Holy Communion that none should be admitted to it unless they be onfirmed. In the Marriage Service, they desire that the ring ay be left indifferent: some other words to be used astead of ‘worship’ and ‘ depart;—which old word, they The Savoy Conference. Exceptions against Cou- Jirmation. 128 — The Savoy Conference. Exceptions against the Marriage Service, the Visita- tion of the Sich, and Burial of the Dead. 2 Ww 5 THE BOOK OF COMMON PRAYER [a.D. 1660 say, is improperly used: the declaration in the name of the Trinity to be omitted, lest it should seem to favour those who count matrimony a sacrament: to omit the change of place and posture directed in the middle of the Service: to alter or omit the words—‘ consecrated the state of matrimony to such an excellent mystery, —seeing the institution of marriage was before the Fall, and so before the promise of Christ, and also for that it seems to countenance the opinion of making matrimony a sacrament: and to omit the direction for Communion on the day of marriage. In the ‘Order for the Visitation of the Sick, they desire a greater liberty in the prayer as well as in the exhortation; and that the form of the Absolution be declarative and conditional, as ‘I pronounce thee ab- solved,’ instead of ‘I absolve thee” and, ‘if thou dost truly repent and believe;’ and that it may only be recommended to the minister to be used or omitted as he shall see occasion. Also, of the ‘Communion of the Sick,’ they propose that the minister be not enjoined te administer the sacrament to every sick person that shall desire it, but only as he shall judge expedient. In the ‘Order for the Burial of the Dead,’ they desire the insertion of a rubric declaring that the prayers and exhortations are not for the benefit of the dead, but only for the instruction and comfort of the living; and that ministers may be allowed to perform the whole Service in the church if they think fit, for the preventing Οἱ inconveniences which many times both ministers anc people are exposed unto by standing in the open aif Also some expressions are objected to, that they cannot in truth be said of persons living and dying in open anc notorious sin; that they may harden the wicked, and are inconsistent with the largest rational charity ; and more —1662.] IN THE REIGN OF CHARLES 1. 129 than this, that they cannot be used with respect to those persons who have not by their actual repentance given any ground for the hope of their blessed estate. The Bishops replied at length to these objections, and ended by stating the following concessions, which they were willing to make in the way of alterations in the Prayer Book." 1. We are willing that all the Epistles and Gospels be used according to the last translation. 2. That when anything is read for an Epistle which is not in the Epistles, the superscription shall be, ‘For the Epistle.’ 3. That the Psalms be collated with the former translation mentioned in the rubric, and printed accord- ing to it. 4. That the words, ‘this day,’ both in the Collects and Prefaces, be used only upon the day itself; and for the following days it be said, ‘as about this time.’ 5. That a longer time be required for signification of the names of the communicants ; and the words of ) the rubric be changed into these, ‘at least some time the day before.’ _ 6. That the power of keeping scandalous sinners ® from the Communion may be expressed in the rubric, according to the 26th and 27th Canons; so the minister be obliged to give an account of the same immediately after to the Ordinary. 7. That the whole Preface be prefixed to the Com- mandments. _ 8. That the second Exhortation be read some Sunday or holyday before the celebration of the Communion, at the discretion of the minister. g. That the General Confession at the Communion 1 Cardwell, Conferences, p. 362. K The Savoy Conference, Concessions of the Bishops. 130 THE BOOK OF COMMON PRAYER [A.D. 1660 GneSavoy | be pronounced by one of the ministers, tle people saying — _|after him, all kneeling humbly upon their knees. 10. That the manner of consecrating the elements may be made more explicit and express, and to that purpose these words be put into the rubric, ‘Then shall he put his hand upon the bread and break it,’ ‘Then shall he put his hand unto the cup.’ 11. That if the font be so placed as the congregation cannot hear, it may be referred to the Ordinary to place it more conveniently. 12. That those words, ‘Yes, they do perform those, &c., may be altered thus, ‘ Because they promise them both by their sureties.’ 13. That the words of the last rubric before the” Catechism may be thus altered, ‘that children being baptized have all things necessary for their salvation, and dying before they commit any actual sins, be-un- doubtedly saved, though they be not confirmed.’ 14. That to the rubric after Confirmation these words may be added, ‘or be ready and desirous to be | confirmed.’ f 15. That those words, ‘ with my body I thee worship,’ may be altered thus, ‘with my body I thee honour,’ | 16. That those words, ‘till death us depart,’ be thus — altered, ‘till death us do part.’ 17, That the words, ‘sure and certain,’ may be left out. Of these changes of phrases, or minute improvements of rubrics, there is hardly one of any great importance. - The Bishops, conscious of their own power, felt that - they were not called upon by any plea of tender con-_ sciences to adopt alterations of which they did not re- | cognise the clear necessity. They also knew that it was vain to assent to any real changes; for that, if they” —1662.] IN THE REIGN OF CHARLES II. 131 granted all the proposals of the Ministers, and altered all the ceremonies and phrases objected to, the Prayer Book would still be deemed an intolerable burden, so long as its use in any shape was to be constantly and vigorously enforced! The Puritans required the free exercise of the gift of prayer in every part of Public Worship, and contended that, whatever alterations might be made in the Book, it should be left to the discretion of the minister to omit any part of its appointed Services.” Besides making such alterations in the Prayer Book as should be thought necessary, the King’s Warrant authorized the Commissioners to insert ‘some additional forms, in the Scripture phrase as near as might be, suited to the nature of the several parts of worship.’ Therefore when the Ministers delivered to the Bishops their paper of exceptions against the existing Prayer Book, they said that they had made a considerable pro- Zress in preparing new forms, and should (by God’s issistance) offer them to the reverend Commissioners vith all convenient speed. This portion of their labours vas undertaken by Richard Baxter. Whether he had ver any idea of composing forms of prayer, to be serted among the Collects of the Prayer Book, so hat the same book might be used in Public Worship y Puritans and Churchmen, while each party retained 1 See the Answer of the Bishops the head of Ceremonies. Card- ell, Conferences, p. 345. 2 Exceptions, § 7 above, p. 116. he Bishops had seen the results ‘exercise of the gift’ in its ost freedom. They say of it their reply (Cardwell, p. 341), he mischiefs that come by idle, pertinent, ridiculous, , sometimes itious, impious, and blasphemous pressions, under pretence of the gift, to the dishonour of God and scorn of religion, being far greater than the pretended good of exercising The Savcy Conference. Additional Sorms of prayer to be inserted ti the Prayer Book. the gift, it is fit that they who desire | ' such liberty in public devotions should first give the Church security, that no private opinions should be put into their prayers, as is desired in the first proposal; and that no- thing contrary to the faith should be uttered before God, or offered up to| him in the Church.’ K 2 132 THE BOOK OF COMMON PRAYER [a.v. 1660 The Savoy Conference, Baxter com- poses ‘ The Reforma- tion of the Liturgy, with a Peti- tio* for Peace. their essential differences, is very doubtful. He thought amendment all but hopeless in a book of which the framework and the matter of the prayers had respect to primitive models; and to express his own ideas uf a befitting Christian worship, he composed an entirely new Directory of Service, under the title of Tze Reforma- tion of the Liturgy ‘This with some slight alterations was accepted by the Presbyterian Committee, and pre-_ sented to the Bishops with a Petztion for Peace,? well calculated to irritate Churchmen, and dismiss every thought of union. If the Prayer Book was to be tole- rated by the Puritans, their new Liturgy must also be allowed, so that either of them might be used at the © discretion of the minister ; from subscription, oaths, and ceremonies ; that no ordination, whether absolute or conditional, should be required from any who had already beg γ ordained by the parochial pastors. 1 ‘The work is described as the labour of little more than a fort- night—a suggestion by no means incredible; for, spite of the praise bestowed on it by his biographer, that “few better Liturgies exist” (Orme’s Life of Baxter, 11. p. 420), a less desultory performance might have been expected from a mind so used to composition, and on an oc- casion so urgently calling for the exercise of wisdom and deliberation, The method he pursued in its com- position was to follow the Lord’s Prayer and the Ten Commandments: but “my leisure,” he owns, “ was too short for the doing of it with that accurateness which a business of that nature doth require, or for the consulting with men and authors, I could not have time to make use of any book save the Bible and my Concordance; comparing all with the Assembly’s Directory, and the they also: desired freedom and demanded. Book of Common Prayer, and Ham: mond L’Estrange.” (Religuie Bax terian@, 11. p. 306.)’—Hall, Religuie Liturgice, Introd. p. xvii. The fourth volume of this work contains a τὸς print of Baxter’s Reformation of thé Liturgy. 2 Baxter’s argument in this pro- duction is that his brethren dare not conform for fear of God’s wrath; that they have regard for the honow of Christ; that the Bishops were un merciful in their imposition of con- formity, even if that for which they stood were of God; that many mim isters must suffer, and people grieve even for their souls: mingled ἕν expressions which showed that the would pay no obedience to man’ authority, or make any effort to com ciliate. Short, Hist. of the Chur 11. 238; Cardwell, Conferences, | ; 261. nation against the Bishops and the Prayer Book.’ —1662.] IN THE REIGN OF CHARLES I. 133 Baxter's next work was to compile a lengthy re- joinder to the reply which the Bishops had fully and finally made to the series of Presbyterian objections, The Savoy Conference. Baxter's Re. joinder to the Reply of without any hope indeed of obtaining the concessions he | ” δῆλος. desired, but rather to express the fulness of his indig- After these vain disputes, only ten days remained of the time limited by the Royal Commission for the Conference. The Nonconformists then desired a personal discussion upon the subject of the paper which had been exchanged ; and after two days’ debate it was agreed to, and Dr. Pearson, Dr. Gunning, and Dr. Sparrow disputed against Dr. Bates, Dr. Jacomb, and Mr. Baxter, in the syllo- gistic form, on the assertion, ‘Nothing contained in the Liturgy is sinful, taking the particular instance of kneeling at the Communion.” At length Bishop Cosin produced a paper, ‘as from a _ considerable person,*® proposing that the complainers should dis- tinguish between what they taxed as sinful in the Book of Common Prayer and what they opposed merely as inexpedient: whereupon eight particulars * 1 «The way to make us think the Communion that dare not receive it Bishops to be so wise and careful guides and fathers to us, is not for them to seem wiser than the Apostles, &c. The Prayer Book is a dose of opium,...which plainly tendeth to cure the disease by the extinguishing of life, and to unite us all in a dead religion.’ See Cardwell, Conferences, Pp. 263, »οίδξ. 2 Cardwell, Conferences, p. 364. 8 Jbid. p. 265. “1. That no minister be admitted to baptize without the transient image of the cross. 2. That no minister be permitted to exercise his office that dares not wear a surplice. 3. That none be admitted to the kneeling. 4. That ministers be forced to pronounce all baptized infants to be regenerate by the Holy Ghost, whether they be the children of Christians or not. 5. That ministers be forced to deliver the sacrament of the body and blood of Christ unto the unfit, and that with personal application putting it into their hands; and that such are forced to receive it, though against their own wills, in the con- science of their impenitency. 6. That ministers be forced to absolve the unfit. 7. That they are forced to give thanks for all whom they bury. (8. That Eight parti- culars in the Prayer Book alleged ag sinful. 134 THE BOOK OF COMMON PRAYER ee [A.D. 1660 Revision by | were alleged as sinful. Sonvocation. And thus the last Conference ended on the 24th of July, 1661, with the only result that could reasonably have been expected. The Pres- byterians had an opportunity of showing their untract- able spirit in the cavillings of Baxter, which annoyed some influential persons who were previously disposed to treat them tenderly. They showed also that their hostility to the Prayer Book rested on small reasons, on phrases misinterpreted, or on doctrines opposed to Catholic truth ; while their dislike to Episcopacy natu- rally flowed from their notions of the sovereignty of Christ, which in their view was exercised through every — individual minister. In the meanwhile, Convocation had assembled on the — 8th of May, 1661. The first business was to prepare a Form of Prayer with Thanksgiving for the 29th of May, the anniversary of the King’s birth and restoration, and also an Office for the Baptism of Adults, which was found necessary from the ordinances during the Rebellion.2 In the House of Com- mons also (June 25) notice was taken of the proceedings — 8. That none may be a preacher that dare not subscribe that there is nothing in the Common Prayer Book, the Book of Ordination, and the Thirty-nine Articles, that is con- trary to the Word of God. (Card- well, Conferences, p. 265.) It must be added, that this paper was delivered by the three disputants in their own name only ; for here they would not pretend to represent their party. Collier, Accles. Hist, VII. 423. 1 Collier (Ast. VIII. 424) and Cardwell (Conferences, p. 265) say that, after alleging the above par- ticulars as sinful, it was at last agreed to argue in writing: and the two most remarkable things in the debate were (1) a long argument great neglect of religious about the sense of Rom. xiv. I—3; and (2) upon the question, ‘ whether it was sinful to enjoin ministers to deny the Communion to those that would not receive it kneeling.’ But this latter was the logical disputation which had preceded the allegation of the eight sinful points; for the episcopal ‘ opponents,’ in opening that disputation with the assertion ‘ Nothing contained in the Liturgy is sinful,’ take the particular instance of kneeling at the Communion, ‘because our brethren have as yet by way of disputation charged no other part of it with the imputation of sinfulness.” Cardwell, p. 364. Lg * Cardwell, Conferences, p. 3703 Joyce, English Synods, p. 793. --τ662.] IN THE REIGN OF CHARLES 71. 135 of the Nonconformists at the Conference ; a Committee | 2eviston by was appointed to make search for the original of King Edward’s Second Service Book,’ ‘and to provide for an effectual conformity to the Liturgy of the vhuich for the time to come;’ and a Bill for Uniformity was passed (July 9), which, as premature, was delayed until the following February in the House of Lords. The number of the Puritan objections to the Prayer Book, and especially Baxter's Reformation of the Liturgy, with its Petition for Peace, would naturally recall a host of recollections unfavourable to the Nonconformist party: and the declaration of the Commons for uniformity would no doubt help to embitter Baxter’s language towards the close of the Conference, when it became | clear that the intolerance of the Presbyterians had cut off all hope of his supremacy in religious matters, and had placed his own form of worship under the civil ban.? _ The second session of this royalist Parliament began Nov. 20, and Convocation reassembled on the following day, when the King’s Letters were read, directing the revision of the Common Prayer, and a Committee. of Bishops® was appointed for the purpose. The business, however, had been foreseen, and the Committee seem to have at once reported that the preparations were already 1 This had been referred to by the Presbyterians at the Conference, as containing matter which they wished to have replaced in the Prayer Book: such as the first rubrics concerning vestments, &c., and the declaration about kneeling at the Communion. If produced in Parliament, it was probably found not to be sufficiently in accordance with the higher tone of ordinances which had more gene- rally prevailed since the days of Elizabeth; for mention of it was dropped. But while utterly refusing to gratify the Nonconformists in any of their wishes, the Commons as carefully avoided the alleged altera- tions of Archbishop Laud (sz. p. 97), and purposely annexed to their Biil a copy of the Prayer Bock of 1604. Cardwell, Conferences, p. 376. * See the Speech of Lord Chan- cellor Hyde at the opening of Parlia- ment. Collier, Eccles. Hist. VIII. 433. 3 Cosin, bishop of Durham, Wren of Ely, Skinner of Oxford, Warner of Rochester, Henchman of Salisbury, Morley of Worcester, Sanderson of Lincoln, and Nicholson of Glou- cesier, 130 Lil DBUUVA ὁ COMMUN LKAYER |4.D. 1660 Revision by Convocation. made,? and that the whole House might proceed to the work of revision. On Saturday, Nov. 23, a portion of the Book with the corrections of the Bishops was deli- | vered to the prolocutor, and the remainder on the fol- lowing Wednesday, when the first portion was returned — from the Lower House, with a schedule of amendments, The whole work was speedily completed ; and on the 20th of December, 1661, the Book of Common Prayer — was adopted and subscribed by the Clergy of both Houses — of Convocation, and of both provinces.2, A copy of the Book confirmed under the Great Seal was delivered with a royal message to Parliament, Feb. 25, 1662. The Act of Uniformity passed the House of Lords oth April 1 There is still in existence a copy of the edition of 1634, with a great number of corrections in the hand- writing of Mr. Sancroft, who was at that time chaplain to the Bishop of Durham, carrying so much the ap- pearance of completeness and autho- rity as to contain minute instructions for the printer. It may fairly be pre- sumed that this book was prepared by Mr. Sancroft (partly from a copy full of erasures and corrections in Bishop Cosin’s handwriting, Card- well, p. 390, zo¢e,) under the direc- tions of Bishops Cosin and Wren, and was produced in the Convocation, Nov. 21. This will easily account for the speed with which the task of revision was completed ; and it would be some foundation for the fear which the Commons seem to have enter- tained, that the Prayer Book would be altered to suit the religious senti- ments of Archbishop Laud. These MS. corrections, though with many improvements, have indications of such sentiments respecting the real presence in the Eucharist, and prayers for the dead. The Book does not contain the prayers for the Parliament and for all conditions of men, the general Thanksgiving, the prayers added to the Visitation of the Sick, and some others ; but it appears to have supplied the greatest portion of © the other new matter that was finally P oe Cardwell, Covjferences, p. 3°9 2 Cardwell, Conferences, p. 372. The writ for summoning the Northern Convocation was directed (June 10) to Archbishop Frewen; and, Nov, 22, a King’s Letter empowered this — Synod to review the Common Praver and Ordinal. For convenience and despatch of business, the Upper and Lower House agreed to make proxies — to transact in their names with the — province of Canterbury ; obliging © themselves to abide by their vote, under the forfeiture of all their goods and chattels. Collier, Zccles. Hist. VII. 430; Joyce, Lnglish Synods, ῬΡ. 709 sqq. 3 The Lords worked upon the Bill which had been sent up to them from ~ the Commons (July 1661) with the — Prayer Book of 1604 attached to it. When therefore it was returned with — the corrected Book, which it was well known had been amended in Con- vocation from a copy of 1634, the Commons ordered a close comparison of the Books of tle two periods: and, April 16, they put the question, whether they shoald reconsider the --Ἰ662.] IN THE REIGN OF CHARLES II. Summary of the Alterations and received the royal assent on the 19th of May,} 1662. Great pains were taken with this revision ; about 600 ilterations of every kind were made: and Mr. Sancroft vas appointed by Convocation (March 8) to superintend he printing of the Book, with Mr. Scattergood and Mr. Dillingham to correct the press.? Certain printed copies | 7% Sealed taving been examined and carefully corrected by Com- missioners appointed for the purpose, were certified by hem, and exemplified under the Great Seal: and one of hese Sealed Books, annexed to a printed copy of the Act of Uniformity, was ordered to be obtained by the espective deans and chapters of every cathedral or ollegiate church, before the 25th of December ; and a milar copy to be delivered into the respective Courts t Westminster, and into the Tower of London, to be reserved for ever among the records.3 The following are the most important alterations in- -oduced into the Prayer Book at this revision.* The | 7% Preface. εἴ was prefixed, having been drawn up, it is said, y Sanderson, bishop of Lincoln. The original Preface 1549) followed as a chapter, ‘ Concerning the Service of 1e Church’ The story of Bel and the Dragon, omitted nce 1604, was again inserted in the Calendar of Daily essons. The extracts from the Bible, except the aendments of Convocation; they ceived them, however, on a division 96 to 90; and then divided on the estion, whether they had the power ‘reconsidering such corrections, and irmed their own power. Cardwell, »nferences, p. 378. On the subject the Prayer Books within the above tes, see Lathbury, /zst. of Convoc. 270, and supra, p. 97, note. Collier, Zccles. Hist. VU. 434. : Cardwell, Conferences, p. 373. | A reprint of the ‘Sealed Book’ has been published by the Eccle- siastical History Society. The ori- ginal MS. had been missing above twenty years (Clay, Hist. Sketch, p. 50), but has now (1867) been found, Owing to inquiries raised by the Commissioners on Ritual: see their First Report, Append. p. 128. 4 See Cardwell, Conferences, p. 380; also ‘the Preface’ to the Book of Common Prayer, stating the general aim of the alterations. 138 Summary ofthe Alterations. Morning and Evening Prayer. Occastonal Prayers. Collects. Communion Jijite. THE BOOK OF COMMON PRAYER {|[a.p. 166 Psalter, the Ten Commandments, and some portions ir the Communion Service, were taken generally from the version of 1611. The Sentences, Exhortation, Confession and Absolution were now printed at the beginning οἱ the Order for Evening Prayer. The Absolution wa: ordered to be pronounced by the Przest instead of the Minister. The prayer for the King, and the following prayers, were printed in the Order of Morning and Evening Service. In the Litany, the words ‘rebellion’ and ‘schism’ were added to the petition against ‘se- dition. The words, ‘bishops, priests, and deacons, were substituted for ‘bishops, pastors, and ministers οἱ the Church.” Among the Occasional Prayers were intro- duced the two prayers to be said every day in the Ember weeks, the Prayer for the High Court of Parliament, the Prayer for all Conditions of Men, also the General Thanksgiving, and a Thanksgiving for the Restoration of Public Peace at Home. New Collects were appointed for the third Sunday in Advent, and for St. Stephen’ Day : a Collect, Epistle, and Gospel were provided for a sixth Sunday after the Epiphany : and a distinct Collect for Easter-even: in several places the word ‘church’ was used for ‘congregation.’ The Gospel for the Sunday after Christmas was shortened by the omission of the genealogy ; as also those for the Sunday next before Easter, and for Good Friday, which had contained che Second Lesson for the day: an Epistle was provided fot Easter Day was added. In the Communion Service, the last clause respecting saints departed was added to tht prayer for the Church Militant: the rubrics precedi 2 this prayer were now altered from the Liturgy prepare¢ for Scotland (1634), directing the presentation of th alms, and the placing of the bread and wine upon —1662. } IN THE REIGN OF CHARLES [1. rable ; this latter being also taken from 1549. The first >xhortation was inserted where it stands, giving warning of the Communion, instead of being read sometimes at the Communion, The rubric was added before the Prayer of Consecration, directing the priest so to order the bread and wine, that he may with decency break he bread and take the cup. The rubrics were added directing the form of consecrating additional bread and ine, if needed; and the remainder of the consecrated elements to be covered with a fair linen cloth. The rder in Council (1552), respecting kneeling at Com- nunion, which had been removed by Q. Elizabeth, was 10w again placed at the end of the Office, though not »rinted as a rubric: and the words ‘corporal presence’ vere substituted for ‘real and essential presence.’ Some areful amendments were made in the Baptismal Offices: anon (1604) for the meaning of the sign of the cross, ere placed at the end of the Office of Public Baptism. n Office for the Administration of Baptism to such as jere of riper years was added. The Catechism was sparated from the Order of Confirmation. The first ibric explaining the end of Confirmation was now »pointed to be read as the Preface to the Service, lowed, in place of the Catechism, by the inquiry of newal and ratification of the baptismal vow. A form as now appointed for the publication of Banns of Mar- ge, and the particular ‘time of Service’ to be ‘imme- ately before’ the Offertory Sentences. The Order llowing the last Blessing, ‘Then shall begin the Com- 139 Summary of the Alterations. Baptismal Offices. Occastonal Offices. 140 THE BOOK OF COMMON PRAVER [A.D. 166 Summary | Munion, was omitted; and the final rubric, that ‘th Alterations, Review of the Alterations. new married persons, the same day of their marriage must receive the holy Communion,’ was altered to 8 declaration that it is convenient so to do, or at the first opportunity after their marriage. In the Order for the Visitation of the Sick, instead of a reference to ‘ Peter's wife’s mother, and the captain’s servant,’ the beautiful petition for the sanctification of sickness was inserted in the prayer before the Exhortation : and the words, ‘ if he humbly and heartily desire it,’ were added to the rubric respecting absolution. The final Benediction, and the Occasional Prayers, were now added. The form of Service for the Communion of the Sick was more clearly directed to begin with the Proper Collect, Epistle, and Gospel, and then to pass to the part of the Public Office beginning, ‘Ye that do truly,’ &c. In the Order for Burial, the first rubric, respecting persons unbaptized, or excommunicate, was added. The Psalms and IL.esson were appointed to be read in the church, according to the rubric (1549). The name of the deceased was omitted in the prayer at the grave. . In the a Service new Psalms were appointed. The Commination was directed to be used on the first day of Lent. F orms of Prayer were supplied to be used at Sea, and for the 30th of January, and the 29th of May, and the Servie for the 5th of November was altered.! Thus the Book remained the same Book of Comm Prayer, as to all its distinctive features. Some particulars of small consequence were amended ; such as the Jan= guage, which was made more smooth by verbal changes and slight transpositions ; some rubrics were ma clearer for the direction of ministers to whom the ‘cus tomary manner’ of former years was unknown; am 1 Cf. Joyce, Lnglish Synods, p. 716, note. “1662. IN THE REIGN OF CHARLES II. 141 e selected portions of Scripture were taken from the} Summary Alterativas yest translation. 1 Some changes were made in der to avoid the appearance of wouring the Presbyterian form of arch-government : thus, ‘church,’ was substituted for mgregation,’ and ‘ministers 77’ ‘of the congregation;’ ‘priests ‘deacons’ were especially named stead of ‘pastors and ministers.’ t was proposed in their behalf in e House of Lords, that the ex- gy Liturgy should be continued, all the corrections made in onvocation should be abandoned.’ ardwell, Conferences, p. 388. 2 “This was one ef the greatest ievances complained of by the ssenters, being, as they said, a aration that that is certain by od’s Word, which at best can only proved as a probable deduction omit. Baxter maintained, “That the forty sinful terms for a com- nion with the Church party, if “nine were taken away, and Jy that rubric, concerning the Some new Services were also added, hich had become necessary from the circumstances of e time: such as that for Adult Baptism, to meet the ase of converts from Anabaptism at home, and from eathenism in the ‘ Plantations’ Ὁ meet the requirements of the rapidly increasing trade ad navy of the country. But while all this was done scrupulous care, it seems that no regard was paid 9 the objections of the Puritans. pha at certain times in the Daily Service, the form f the Litany, expressions in the Services for Baptism, farriage, and Burial, vestments, kneeling at the Commu- ion, the cross at Baptism, bsolution for the Sick, the declaration touching the alvation of baptized infants*: onvocation, and confirmed by the act of the civil power,® ; and that for use at Sea, The use of the Apo- the ring at Marriage, the these were all retained by after their baptism, were continued, yet they could not conform.” Long’s ox Cleri, an. 1690, p. 18.’ Card- tell: p- 383, note. 3 Collier, Eccles. Hist. VN. 434. The Act of Uniformity required every beneficed person, before the Feast of St. Bartholomew, to read | the Prayers according to the amended | Book in his church or chapel, and declare his unfeigned assent and con- sent to all things contained in it; and all succeeding beneficed persons to do this within two months after | possession of their benefices: Also | every Ecclesiastical-person, and every Tutor and Schoolmaster, to make a declaration of the illegality of taking arms against the King, and of con- formity to the Liturgy, and during the next twenty years a further de- claration that the Solemn League and Covenant was an unlawful oath, and of no obligation. It deprived of their benefices every person who was not salvation of infants dying Ξ 142 THE BOOK OF COMMON PRAVER [A.D. 166 the Prayer | Which required conforming ministers not only to δορί Book for Ireland, a the new arrangements, but to declare the unlawful. ness of their past conduct, and to submit to episcopa ordination.? At the close of 1661, two Archbishops and four Bishops were consecrated for Scotland ‘according to the form of the Church of England, but without prejudice to the privileges of the Church of Scotland:’2 and in the following year it was reported that the Scots had received the Bishops and the Book of Common Prayer with great expressions of joy, notwithstanding the efforts of factious men in England.® The Irish Convocation (August—November 1662) examined and unanimously approved the Prayer Book which had been revised and settled by law in England, and after an interval of four years its use was enjoined, under penalties, by the Irish Parliament in 1666.4 4 in Holy Orders by episcopal ordina- tion, unless he was so ordained Priest or Deacon before the Feast of St. Bartholomew. It provided for the toleration of aliens of the Foreign Reformed Churches, allowed or to be allowed in England. The Morning and Evening Prayer, and all other prayers and service, might be used in Latin in the chapels of colleges, and in Convocations. All Lecturers and Preachers to be approved and licensed by the Archbishop, or Bishop of the Diocese: Common Prayer to be read before sermons, except at the public University sermon. ‘The Bishops of Hereford, St. David’s, Asaph, Ban- gor, and Llandaff to take order for a true and exact translation of the Bookinto the British or Welsh tongue, before May 1, 1665. 1 Cf, Hallam, Cozstitutional Hist. II. 459, and zofe, Ὁ. 462, on the number of those who were turned out of the benefices into which they 1846) ΧΧΧ, 601—-629. had been intruded during the trou- bles. Skeats (Ast. of the Fre Churches of England, p. 56) observes that 2,000 were ejected, ‘ because the toleration which they had denied to others was now denied to them.” Indeed Gouge, Manton, Calamy, &¢., believed in 1648 ‘that toleration was a doctrine born of hell.’ | 2 Calendar of State Papers, 1661, Nov. 30, and Dec, 7. 8 Calendar, 1662, July 14. See, however, the report of a Church Session at Edinborough, under the date Oct..17, p. 520. 4 The MS. Book of Common Prayer that was attached to the Irish Act of Uniformity has been printed by the Eccles, Hist. Society. See Stephens’s Jytro«'., pp. 1xxxvili. Sqq-» and clxvi. sqq.; and a sketch of history of the Irish Prayer Book a Mr. Clay, in British Magazine (Dew bcm IN THE REIGN OF CHARLES JI. 143 ~The revised Prayer Book was translated into French | m™e?raya y John Durel, and his version has been chiefly used 1 Chaplain of the French congre- tion in the Savoy Chapel, Dean of ‘indsor, and Canon of Durham. mong the State Papers is an Order -the King that John Durel’s French mslation of the Prayer Book be ed, as soon as printed, in all the rish churches of Jersey and Guern- y, &c., in the French congregation the Savoy, and all others con- med to the Church of England, th licence to him for the sole inting of the said translation. wlendar, 1662, Oct. 6, p. 508. The ench version appears to have been blished in 1667. Durel was the thor of A View of the Government @ Public Worship of God in the ormed Churches beyond the seas: if ein is shewed thar Conformity 4 Agreement with the Church of wland; 1662: and S. L£cclesie glicane, adversus iniguas atque erecundas schismaticorum crimt- tones, vindicie: 1669. In 1670 σὰ » yer since in the Channel Islands. Psalms and Scripture portions from the Sarum Breviary and Missal. Another, but inferior, Latin version appeared afterwards, and _ passed through several editions, by Thomas Parsell, of Merchant Taylors School. His Psalms and Scriptures are taken from Castellio’s version. Besides the usual contents, and the Ordinal, the book has also Forma Precum in utrague domo Synodi, &c.; Formula Precum 2da die Septembris (for the Fire of London); and Forma Siru- mosos attrectanadt. -These Latin Prayer Books have now been succeeded by Libri Precum Publicarum LEcclesie Anglicane Versio Latina, by Bright and Medd (1865), who have adopted the original phraseology wherever it can be traced, and have rendered the more recent portions into Latin of a similar character. Cf. Blunt, Azmo- tated Prayer Book, [p. 19. In 1665 a Greek version was published by Dr. James Duport, the Greek Pro- fessor at Cambridge. for Ireland. a! THE BOOK OF COMMON PRAYER [A.D APPENDIX. HISTORICAL NOTICES CONNECTED WITH THE BOOK OF COMMON PRAYER SINCE THE LAST REVISION. ] 7 ἢ ty *% ‘ Comprehen- SINCE the year 1662, the Book of Common Prayer has remaine¢ Toleration. {in the state to which it was then brought,—the Sealed Books being preserved, and presenting the exact form of words in which it was signed by the Members of Convocation, and ratified Dy Parliament. Attempts have been made to introduce changes i its language ; but hitherto it has resisted the efforts both of latitu dinarian and of Romanizing innovators. : In 1668, Tillotson and Stillingfleet united with Bates, Manto and Baxter, in preparing the terms in which a Bill for the Com prehension of Dissenters might be proposed to Parliament, upor the model of the King’s Declaration from Breda. But althougl recommended in the speech from the throne, the Commons utterl refused the project. In 1673, and again in 1675, motions wer made for the relief of Dissenters; and then Tillotson decline making further efforts, which would be a prejudice to himself, an Proposals of | could not effect the puree desired. These efforts were, howeve Ce ae continued by Stillingfleet, afterwards Bishop of Worcester, who, i 1681, proposed to allow an alteration, or freedom of choice, in suc partiewars as the surplice, the sign of the cross and sponsors i Baptism, kneeling at Communion, Apocryphal lessons, and sul scription to thirty-six only of the Articles. But the temper of th times would not allow the Dissenters to accept these cond scensions:* even toleration in the latter years of Charles II. an SEcT. l.— Attempted Revision in the Reign of William 177. 1 Cardwell, Conferences, p. 394. 3 Long’s Vox Cleri, p. 3: Can 2 Tillotson, Letter to Baster april well, p. 396, 7ole. ιὰ 11, 1075)» Cardwell, p. 396. 1689} | SINCE THE LAST REVISION. 145 throughout the short reign of James II. was suspected, not indeed without reason, of bringing with it an equal toleration of popery. _ The declaration issued by William, Prince of Orange, promised ‘to endeavour a good agreement between the Church of England and Protestant Dissenters, and to cover and secure all who would live peaceably under the government, from all persecution upon she account of their religion’? It was natural that he should desire to repay with his favour those classes of -his new subjects who had most readily received him ; and the disabilities of Dis- senters, arising from the sacramental test, which was originally evelled against Papists, were mentioned in the royal speech to the Parliament (March 16th, 1689), in which the King said, ‘As I doubt not but you will sufficiently provide against Papists, so I | ope you will leave room for the admission of all Protestants that are willing and able to serve.’? The proposal, however, for the omprehension of Dissenters was rejected, although toleration was ullowed ; and finding that ecclesiastical questions were under dis- tussion, while the King had not yet summoned the Convocation, both Houses concurred in an address (April 16th), praying that, according to the ancient practice and usage of the kingdom, his Majesty would be graciously pleased to issue forth his writs, as oon as conveniently might be, for calling a Convocation of the lergy to be advised with in ecclesiastical matters.’ | Arrangements were made for the meeting of Convocation by a ommission issued (Sept. 17th, 1689) to ten bishops and twenty ivines,* to ‘ prepare such alterations of the Liturgy and Canons md such proposals for the reformation of ecclesiastical courts, and > consider such other matters as might most conduce to the good der, and edification, and unity of the Church of England, and to ne reconciling as much as possible of all differences” On the ame day, Tillotson drew up a paper of ‘Concessions which would 4 The commission included some well-known names: Stillingfleet, Patrick, Tillotson, Sharp, Hall, Beveridge, Tenison, Fowler, Grove, and Williams were subsequently raised to the episcopal bench. Lath- bury, p. 321, zote ; Cardwell, p. 412, and Appendix, pp. 427 sq. 5 Jbid. p. 413. The following are the heads of this paper: (1) Cere- monies to be left indifferent. (2) To | L 1 Cardwell, Conferences, Ὁ. 405. 12 Jbid. p. 406. 18 {did. Ὁ. 410. With the Conven- on Parliament, by whom William d Mary were seated on the throne, e Convocation did not assemble. was the second Parliament, in the s¢# year of the new reign, which jtitioned the throne to summon the mnvocation. Lathbury, 7st. of MVOC. P. 320. erty. Comprehen- sion anc Toleration. The Decla- vation of William ITI. favour. able to the Presby- terians. Parliamen: desire the Summoning of Convoca- tion. Commission to revise the PrayerBook 146 ; : THE BOOK OF COMMON PRAYER [A.D Σ Ἔ Alterations proposed. .--------ὶ Adterattons broposed by the Commis- Stoners. The Calendar. of October, having before them all the objections and demands which had at various times been offered by opponents of the Prayer Book ;? and they prepared an elaborate series of alterations, of which the following is a summary.’ The direction to say the Daily Prayer is thus altered :—‘ And all priests and deacons that have cure of souls shall exhort the people of their congregations to come frequently to prayers on week-days, especially in the great towns, and more particularly on Wednesdays and Fridays, at least for the reading of the Litany: and where a congregation can be brought together, the ministers shall give their attendance for saying of ome, and Evening Prayer.’ The word Priest is altered to ‘ Minister,’ and Sunday to ‘ Lord’s- day.’ The Afocryphal Lessons in the Calendar of Saints’ days are altered to chapters chiefly from Proverbs and Ecclesiastes. Tht names of Saints, which have not a proper service, the Zable Vigils, &c. are struck out. review the Liturgy, and remove all ground of exception ; to leave out Apocryphal lessons, and correct the translation of the Psalms. (3) Minis- ters only to subscribe one general declaration of submission to the doc- trine, discipline, and worship of the Church of England, and promise to teach and practise accordingly. (4) To make a new body of canons. (5) To regulate the ecclesiastical courts. (6) That those who have been ordained in any of the foreign Reformed churches be not required to be re-ordained here, to render them capable of preferment in this church ; (7) but none to be capable of ecclesi- astical preferment that shall be or- dained in England otherwise than by bishops. 1 An account of the proceedings is given by Bp. Patrick in the Narrative of his Own Life, p. 149, ed. Oxf. 1839; Cardwell, Cozefer- ences, pp. 416 sq. 2 Burnet, List. of Own Time, 11. I. 3 Thealterations, amounting to 598 | articles, were prepared in an inter- ieaved copy of a black-letter edition Pp. 91 544. τ΄ of the Book of Common Prayer (1683-86). This document was not made public, and, indeed, was for many years supposed to have been lost. A copy was communicated to Calamy, who thought that the scheme would have brought in two-thirds of the Dissenters ; but his copy was lost by lending (Lathbury, Cozvoc. p. 325; note): an abstract was published if his Life of Baxter, p. 452 (Cardwell, Conferences, p. 429). The Book however, was left with Tenison afterwards Archbishop, and passed with his papers into the hands of Dr. E. Gibson, bishop of London, by whom it was placed in the Lam: beth Library. The documentis ne accessible in the form of a blue book (pp. 110), being a ‘Return to af Address of the House of Commons, March 14, 1854, and ordered by the House to be printed, June 2, 1854. A Diary of the proceedings of the Commissioners, from October 3 t0 November 18, was written by Dt John Williams, which is also printe¢ in the Parliamentary Return, in δὲ Appendix of ///ustrative Docu 1680. SINCE THE LAST REVISION. ‘Whereas the surplice is appointed to be used by all ministers n performing Divine offices, it is hereby declared, that it is con- tinued only as being an ancient and decent habit. But yet if any minister shall come and declare to his bishop that he cannot satisfy his conscience in the use of the surplice in Divine Service, n that case the bishop shall dispense with his not using it, and f he shall see cause for it, he shall appoint a curate to officiate in a Dlice.’ An additional versicle and response is inserted :—‘ Enlighten our minds, O Lord: that we may understand the great things of ‘hy. law.’ |The 148th Psalm is substituted for Benediczte. The tooth salm is placed before Benedictus. In the versicles after the Creed, the response, Because there is one other that fighteth for us, &c. is altered :—‘ That we may verve thee without fear all the days of our lives.’ | In the Prayer for the Queen, the words most gracious are mitted; and after heavenly gifts is added,—‘direct all their ounsels to thy honour and glory: Bless all their righteous under- akings.’ | It appears to be intended to substitute ‘Ps. 8’ for Magnificat, nd ‘Ps. 134’ for Wunc dimittis. The Doxology is also added to he Lord’s Prayer throughout the book.! A note is added to the rubric before the Athanasian Creed :— ‘The articles of which ought to be received and believed, as being greeable to the Holy Scriptures. And the condemning clauses are ) be understood as relating only to those who obstinately deny the ubstance of the Christian faith.’ Additional suffrages inserted in the Litany :—‘ From all infidelity ad error, from all impiety and profaneness, from all superstition nd idolatry.” ‘From drunkenness and gluttony, from sloth and isspending of our time, from fornication, adultery, and all un- eanness.’ ‘From lying and slandering, from vain swearing, irsing, and perjury, from covetousness, oppression, and all in- stice.”? Sudden death is altered—‘ dying suddenly and un- epared.’ The coming of the Holy Ghost is altered :—‘ By thy mnding of the Holy Ghost, and by thy continual intercession at 6 right hand of God.’ ‘That it may please Thee to take their sajesties’ forces by sea and land into thy most gracious protection, 1 Cf. Exceptions of the Ministers stead of general expressions, cf. 207d. (661), above, p. 119. ~ p. 118. 2 For this use of particular, in- 147 Alterations proposed. Ornaments of the Church: and of the Ministers. MorNING PRAYER. The Caxttcles. EVENING PRAYER. The A thane. stan Creed. The Litany 14ὅ _LHE BOOK OF COMMON PRAVER ᾿ ΝΞ Alterations proposed. — The Conclu- sion of the Litany. Occasional Prayers. Rubric before the Prayer DL the Ember- weeks. and to make them victorious over all our enemies.’ ‘That it may please Thee to incline and enable us to pray alway with fervent affection, in everything to give thanks, to depend upon Thee, and trust in Thee, to delight ourselves in Thee, and cheerfully to resign ourselves to thy holy will and pleasure.’ ‘ That it may please The to endue us with the graces of humility and meekness, of con- tentedness and patience, of true justice, of temperance and purity, of peaceableness and charity.’ ‘That it may please Thee to show thy pity upon all prisoners and captives, upon all that are per- secuted for truth and righteousness’ sake, upon all that are i affliction.’ It is proposed to omit the Lord’s Prayer, when there is a Com- munion. The Glorza Patri is struck out. After the Prayer, ‘We humbly beseech Thee, &c.’ the followi addition is made: ‘ Then the Minister continuing in his place shah use the Collect, Almighty God, to whom all hearts, &c. Then shall the Minister rehearse distinctly the Ten Commandments... ΘΟ sometimes the eight Beatitudes, especéally on Communion days See the Communion Service. Then shall follow the Collect for th day. Then the Epistle and Gospel. Then (uf there be no Co " munton) the Nicene Creed. Then the General Thanksgiving, &¢ The Prayer commonly called S. Chrysostomis. 2 Cor. xttt. The grace, &c. Then the Minister shall declare unto the peopl what Holydays or Fasting Days... (Rubr. after Nicene Creed) .+. enjoined by the King, or by the ordinary of the place, not being contrary to the laws of this Realm* The Singing Psalm. Q. Ὁ what translation? Q.Q. Whether the Minister may not here b directed to use in the pulpit before Sermon the Prayer for the who state of Christ's Church, &c. accommodated to the purpose; | some such other prayer? Note, that when there is no Communtt at all, this shali be read in the same place with the rest of t Service. | Additional Phase :- A Preparatory Prayer for Εν recetut of the Communion, to be read on the Lord’s-day, or some week-@ or days before? * A Prayer to be said in any time of calamity. Of Prayers for the Army and Navy? Rubr. Whereas the Apostles did use prayer and fasting before they ordained, and tt has been thé practice of the Church to enjoin fasts in the four\weeks of the ye commonly called Ember-weeks before the Lord’s-days appointed fi 1 Note :—‘ This rubric was occa- his Declaration (which was sioned by King James’s enjoining law) to be read in churches’ 1689.] SINCE THE LAST REVISION. Ordination, to implore the blessings of God upon them that are to ordain, and upon those that are to be ordained: tt 25, therefore, carnestly recommended to all persons to spend some part of those days in prayer to God for his blessing on the Church, and on all that are to be sent out to officiate in it. And it ts most solemnly charged on wl that are concerned in Ordinations, chiefly on the persons that ure to be ordained, to spend those days in fervent prayer, and asting, for the due preparing of themselves to be initiated into Holy yders. This rubric to be read immediately after the Apostles Creed, on the Lord’s-day next before any of the Ember-weeks, _ The revision of the Collects is most extensive,’ scarcely one emaining without some change, and an entirely new Collect being ywroposed in by far the greater number of cases. The general eature in these alterations is the lengthening of the Collect by the troduction of phrases from the Epistle and Gospel, such as bound in the devotional writings of the Nonconformists: 4. g. the ollowing is the first Collect for Good Friday :—‘ Almighty God, e Father of mercies, we beseech thee graciously to hear the rayers of thy Church, for which our Lord Jesus Christ was content 5 be betrayed and given up into the hands of wicked men, and to ffer de&th upon the cross: and according to that new covenant vhich he sealed there with his precious blood, put thy laws into all ur hearts, and write them in our minds; and then remember our ins and iniquities no more ; for the sake of him who, when he had ne God, world without end.’ The following addition is made to e Collect for the second Sunday after Trinity:—‘and give us race to fear and love thee above all things; and to have bowels compassion towards all our brethren, that so we may have con- dence towards thee, and whatsoever we ask we may receive of nee, through Jesus our Lord.’ And the following is substituted w the ancient Collect for the Sunday next before Advent :-—‘O ernal God, who art faithful and true, and according to thy acious promises hast raised up a glorious deliverer to us, who the Lord our Righteousness; we beseech thee to stir up the ills of thy faithful people, that bringing forth plenteously the juit of good works, they may be a people prepared for the Lord : 1 By ‘Patrick, whose talents so the style being polished by Tillotson. eli fitted him forthe work. Burnet Nichols’s Defence, 118, 179—196.? | iso assisted. ‘They were then left Lathbury, Mist. of Convoc. p. 324, the final revision of Stillingfleet, sof, 149 Alterations proposed, The Collects, 150 THE BOOK OF COMMON PRAYER [ap. Alterations proposed. Ash Wednesday. Easter Anthems. Rogation Sunday. TueE Hoty Com- MUNION. and we pray thee, hasten his kingdom when he shall reign and prosper, and execute judgment and justice in all the earth. Grant this for thy infinite mercies’ sake in Jesus Christ, to whom with thee, O Father, and the Holy Ghost, be eternal praise.’ Rubr. ‘See the Commination. A Sermon or Homily then to be used, Whereas the observation of the fast of Lent is an ancient and useful custom, designed for the bringing of all Christians to a serious examination of their lives past: to repent of their sins, and to fit themselves for the worthy receiving of the Communion at Easter: It is most earnestly recommended to all persons, but more particularly to all Churchmen, to observe that time religiously, not placing fasting or devotion in any distinction of meats, but spending larger portions of their time in prayer, meditation, and true abstinence, and in works of charity, forbearing feasting and entertainments.’ This ts to be read the Lora’s-day before Ash-Wednesday. The proper Anthems for Easter-day are arranged as Versicles and Responses :—‘ /zuzster. Christ our passover is sacrificed for us: therefore, &c. People. Not with the old leaven, &c. M/indster: Christ being raised from the dead, &c. People. For in that he died, &c.. Minister. Likewise reckon ye also, &c. Pedple. But alive unto God, &c. J/zuister. Christ is risen from the dead, &¢e, People. For since by man came death, &c. Minister. For as m Adam all die, &c. People. Who is he that condemneth? It is Christ that died. A/zuzster. Yea, rather, that is risen again. People. Who is even at the right hand of God; who also maketh inter- cession for us.’ The fifth Sunday after Easter is called ‘ Rogation Sunday,’ and has a new Collect :—‘ Almighty God, who hast blessed the earth that it should be fruitful and bring forth everything that is necessary for the life of man, and hast commanded us to work with quietness. and eat our own bread; bless us in all our labours, and grant us” such seasonable weather that. we may gather in the fruits of the earth, and ever rejoice in thy goodness, to the praise of thy holy name, through Jesus Christ our Lord.’ ‘Deut. xxviii. I—9’ is appointed ‘ For the Epistle” and ‘S. Matt. vi. 25 to the end’ Is ‘The Gospel.’ | Rubr. ‘When there ἐς no Communion, there ts not to be any Communtion-service. The Minister that consecrates ought always to be an Archbishop, Bishop, or Presbyter? The eight Beatitudes may be read after or instead of the Ten Commandments, upon the great Festivals, the people kneeling, 1689. } SINCE THE LAST REVISION. [51 and responding after each,’ ‘Lord, have mercy upon us, and make us partakers of this blessing ;’ and after the last, ‘ Lord have mercy upon us, and endue us with all these graces, and make us partakers of the blessedness promised to them, we humbly beseech thee.’ Note to the clause.in the Nicene Creed,—‘ Who proceedeth from the Father and the Son;’ ‘It is humbly submitted to the onvocation whether a note ought not here to be added with relation to the Greek Church, in order to our maintaining Catholic communion.’ The Apocryphal sentences are omitted; and a rubric prefixed to four sentences,’ directing them ‘to be read only in those churches where the custom is that the minister has any share of the ? It is proposed to make a shorter form of warning, ‘seeing in many parishes the returns of monthly communions are commonly known.’ Instead of the reference to Judas,—‘lest by profaning that holy acrament you draw down the heavy displeasure of God upon you;’ and instead of the mention of private absolution,—‘ let him come to me, or to some other minister of God’s word, and open his grief, that he may receive such spiritual advice and comfort as may tend to the quieting of his conscience, and his better preparation for the holy Communion.’ _ Anew Preface is added for Good Friday :—‘ Who hast not spared thine own Son, but delivered him up for us all, that by making iquity, and purify to himself a peculiar people zealous of good works. Therefore with angels, &c.’ In the Prayer in the name of the Communicants:—‘ that our souls and bodies may be washed and cleansed by the sacrifice of dis most precious Body and Blood...’ Form for a second consecration :—‘ O merciful Father, hear the rayers of thy Church, that have now been made unto thee in the ame of thy Son our Lord Jesus Christ, who, the same night that ae was betrayed, took bread,—or the cup, &c.’ The clause,—‘ For thou only art holy; thou only art the Lord, 1 The Beatitudes are also given on the kingdom of heaven. Lord, have mother paper inserted in the Book, mercy upon us, and endue us with an with a distinct response or prayer humble and contented spirit, &c.’ ulter each: ἐσ. ‘Our Lord Christ 21 Cor. ix. 7, 11, 13, 14; Gal. spake these words and said, Blessed vi. 6, 7. are the poor in spirit: for theirs is Alterations proposea. The Beatitudes. The Creed. The Sentences. First Ex- hortation. Proper Preface. aimself a sacrifice for our sins he might redeem us from all Prayer of Humble Access. Second Conr- secration. Gloria in eacelsis. 152 THE BOOK OF COMMON PRAYER [ane Alterations proposed. Rubrics. Pusric BAPTISM. kubrics. Parents may be Sponsors. —is altered :—‘ For thou only art the holy One of God; thou only art the eternal Son of God.’ Additional Collects to be said ‘when there ἐς no Communion :’— our present Collects for the 5th, 12th, 16th, 17th, 21st, 22d, and 23d Sundays after Trinity. Rubric at the end of the Office:—* And in every great town or © parish there shall be a Communion once a month; and in every parish at least four times tn the year, that ts, on Christmas-day, Easter-day, Whitsun-day, and some Lord’s-day soon after harvest, at the minister's discretion. And all ministers shall exhort their people to communicate frequently, Addition to the declaration about kneeling :—‘ But to take away all pretence of scruple, if any, not being satisfied herewith, shall, some day in the week before they intend to receive the holy Communion, come to the minister of their parish, and declare that — they are verily persuaded in conscience that they cannot receive it kneeling without sin; then the minister shall endeavour to give them satisfaction in this matter; after which, if they still press it, then the minister shall give them the sacramental bread and wine in some convenient place or pew without obliging them to kneel.’ ‘ ‘ah ‘None are to be sureties but such as either have received the Communion, or are ready to do it. 4 ‘W, eee 22 is appointed by thts Office that all children shall be presented by Godfathers and Godmothers to be baptized, which ts still: continued according to the ancient custom of the Church, that so, besides the obligation that lies on the parents to breed up their children in the Christian religion, there may be likewise other sureties to see that the parents do their duty, and to look to the Christian education of the persons baptized, in case of the default or ' death of the parents: yet there being some difficulties in observing this good and useful constitution, it 7s hereby provided, that if are person comes to the minister and tells him he cannot convient procure Godfathers and Godmothers for his child, and that he δ desires his child may be baptized upon the engagement of the parent or parents only; in that case, the minister, after discourse with him, if he persists, shall be obliged to baptize such child or children, upon the suretiship of the parent or parents, or some other near relation or friends? ‘Almighty and...and after the baptism of thy well-beloved Son Jesus Christ, in the river Jordan, didst appoint water to be used in this Sacrament for the mystical washing... ark of Christ's - 1689.] SINCE THE LAST KEVISION. 153 Church; and persevering in faith, hope, and charity, may so pass | Alterations ἃ. through this present evil world, that finally he may come to ever- ΓΞ: lasting life, through .. .’ «,.. may be regenerated, and receive remission of sin...’ Second Prayer. Inserted before the address to the sponsors:—‘ Then shall the inister, speaking to the congregation, ask, ‘Who are the sureties | Tze | for this child? Zhen may the parent or parents present their | sureties, if there be any other besides themselves’ ‘He shall pour or sprinkle water upon it, or (if they shall certify | Manner of m that the child may well endure it) he shall dip it in the water \ bs. liscreetly and warily, saying, &¢. _ * Whereas the sign of the cross ts by this Office appointed to be \ Sign of the sed in Baptism according to the ancient and laudable custom of the \ “7° Church, tt ts not thereby intended to add any new rite to the Sacra- nent as a part of it, or as necessary to it; or that the using that ign 15 of any virtue or efficacy of ttself; but only to remember all vhristians of the death and cross of Christ, which ἐς their hope and rlory; and to put them in mind of their obligation to bear the cross 21 such manner as God shall think fit to lay it upon them, and to ecome conformable to Christ in his sufferings. ‘Tf any minister at his institution shall declare to his bishop, that ve cannot satisfy his conscience in baptizing any with the sign of the oss; then the bishop shall dispense with him in that particular, mad shall name a curate who shall baptize the children of those in hat parish who desire it may be done with the sign of the cross |* The minister shall ask the parents, or parent, or the person that | Prware resents the child: Dost thou, &c. (as in Public Baptism) if the | ®4?TS™ xigence will suffer it. And the sign of the cross to be used where 16 parents, or those that present the child, are satisfied. Otherwise 2 Shall proceed thus: Dost thou, in the name of this child, believe ne articles of the Christian faith? “41:5. All these I steadfastly ielieve. JZzz. Dost thou renounce the world, the flesh, and the evil? “5. I renounce them all. Jin. Wilt thou keep the ommandments of Christ, and persevere in them? “415. 1 will. 6 being my helper” | Note: ‘This to be retained, and also a larger one to be con-| Tix dered of, and that made by Dr. Williams to be proposed in Con- “τ βόδι, cation, in order ἴο ἃ review and acceptance of it. “Ὁ, What do you learn further in this Creed ἢ 154 Alterations proposed, Further E x- plication af the Creed. CcNFIRMA: TION. THE BOOK OF COMMON PRAYER [A.D. ‘A. I learn that Christ hath had, still hath, and ever will have, a Church somewhere on earth. | “Ὁ. What are you there taught concerning this Church? ‘A. Iam taught that it is catholic and universal, as it receives into it all nations upon the profession of the Christian faith in baptism. ‘Q. What privileges belong to Christians by their being re- ceived into this Catholic Church? ‘A. First, the communion of saints, or fellowship of all true Christians in faith, hope, and charity. Secondly, the forgiveness of sins obtained by the sacrifice of Christ’s death, and given to us, upon faith in him, and repentance from dead works. ‘Thirdly, the rising. again of our bodies at the last day to a state of glory. Fourthly, everlasting life with our Saviour in the kingdom of heaven.’ At the end of the Answer, ‘ My duty towards God, &c.’ the words are added,—‘especially on Lord’s-days ;’* and then follows a division of the Answer into four heads, in the form of a broken Catechism upon the first four Commandments; the last being,— “Ὁ. What learn you by the fourth Commandment? A. To serve him truly all the days of my life, especially on Lord’s-days.’ A similar broken Catechism is inserted after the Answer, ‘ My duty towards my neighbour, &c.,’ and also after the explication of the Lord’s Prayer. In the latter part upon the Sacraments there are many verbal alterations with a view to greater plainness. A long exhortation is introduced ‘to be read the Lord’s-day before a Confirmation ;’ and the Preface to the Office is turned into an address at the time of Confirmation:—‘ You have been lately informed for what end you ought to come hither. And I hope you come prepared according to the exhortation then made to you; that is, with a serious desire and resolution openly to ratify and confirm before the Church, with your own mouth and consent, what your sureties promised in your names when you were bap- tized ; and also to promise that, by the grace of God, you will evermore endeavour yourselves faithfully to observe such things as you by your own confession have assented unto.’ . The Prayer for the sevenfold gifts of the Spirit is altered :— ‘Renew and strengthen them, we beseech thee, O Lord, more and more, by the Holy Ghost the Comforter, and daily increase thy graces in them. Fill them with the knowledge of thy will in all 4 Proposed at the Savoy Conference ; see above, p. 125. —-1689.] SINCE THE LAST REVISION. 155 wisdom and spiritual understanding; and enable them to walk] Alterations worthy of their holy calling with all lowliness and meekness ; that they may be blameless and harmless, the sons of God, without rebuke, shining as lights in the world, to the praise and glory of thy Name, through Jesus Christ our Lord.’ A third prayer in the same strain is added before the blessing; and also an ‘ Exhortation to the confirmed, who are to be required to stay and hear 11. The concluding rubric directs that ‘zone shall be admitted to Confirma- tion, but such as — be judged fit to recetve the Communion upon | the next occasion, ‘In the Form of Solemnization of Matrimony, the direction to publish the banns immediately before the Sentences for the Offertory ‘is struck out. The ring is said to be ‘used only as a civil ceremony ‘and pledge, and is delivered with these words :— ‘ With this ring I thee wed, with my worldly goods I thee endow: and by this our ‘marriage we become one according to God’s holy institution. And this I declare in the presence of Almighty God, Father, Son, and | Holy Ghost. Amen.’ The service following the marriage-ceremony jis directed to be said ‘ecther in the body of the Church, or at the \Communion-table.” After the declaration of the duties of husbands yand wives, the Collect, ‘O Almighty Lord and everlasting God, '&c.’1 is added, with the blessing, ‘The peace of God, ἅς. The concluding rubric directs,—‘ lf the new married persons signify beforehand to the Minister that they desire the holy Sacrament, there shail be a Communion. Tf they do not, they shall be exhorted δ receive it as soon as they have an opportunity’ In the Order for the Visitation of the Sick, a direct form of inter- rogation is provided, concerning the sick person’s repentance :— forgiveness of them through Jesus Christ? Do you, in this your sickness, submit yourself to the holy will of*God, to be disposed for spend the rest of your life in his fear, and live according to your oly profession? Do you forgive all the world, even your greatest ememies...? Are you truly sorry for all the wrongs you may have .? Are you willing to make reparation...? Have you ade your will...?. Is your conscience troubled with any weighty matter, in which you desire my advice and assistance?’ After this 1 The second Collect at the end of the Communion Office. proposed. MATRIMONY. The Ring. Communion. VISITATION OF THE SICK. 15& THE BOOK OF COMMON PRAYER [A.D, Alterations proposed. Communion of the Sick. BuRIAL OF THE DEAD. THANKS- GIVING OF Women. i follows the prayer, ‘O most merciful God, &c.’; and then the Abso- lution, which is retained with the addition of certain words :— ‘,..and upon thy true faith and repentance, by his authority com- mitted unto me, J pronounce thee absolved) from...’ ‘Q. abouta rubric or canon for the absolution of the excommiunicate zz ex- tremis. The Psalm 15 changed for a Hymn, composed of verses from the Psalms. At the end of the Office it was intended to add other occasional prayers, and among them one ‘ 20 ὧδ said with the Jamily of the Minister be present when the person ts departed, or be desired to come soon after,—but this form was not composed. Note:—‘ The whole Office for the Sick may be used tf the persons concerned can bear tt; otherwise the Minister ts to proceed as ts here appointed ;’ and to the rubric directing the order of administration, last of all the sick person, the words are added, ‘unless the Minister perceive him ready to expire, The rubric directs that the Office is not to be used for the unbaptized, or excommunicate, or any that ‘ave been found to lay violent hands upon themselves; unless such of them as were capable had received absolution according to the former Office in the Visita- tion of the Sick. ‘1 Thess. iv. 13 to the end’ is appointed to be read as a shorter lesson in colder or later seasons. In the anthems at the grave, the words ‘through any temptations’ are substituted for,—‘ for any pains of death:’ and in the form of committing the body to the ground the words are,—‘... it hath pleased Almighty God to take out of this world the soul of our brother (or sister) here departed . . . dust to dust? in a firm belief of the resurrection of the dead at the last day, in which they who die in the Lord shall rise again to eternal life through . . . The prayer, ‘ Almighty God, with whom do live, &c.’ is entirely altered :—‘. . . that it hath pleased thee to instruct us in this heavenly knowledge, beseeching thee so to affect our hearts therewith, that seeing we believe such a happy estate hereafter, we may live here in all holy conversation — and godliness, looking for and hasting unto the coming of the day of God; that being then found of thee in peace, without spot and blameless, we may have our perfect consummation, &c.’ The words in the Collect, ‘as our hope is this our brother doth,’ αὐ omitted. . ; A ‘Psalm or Hymn,’ composed of verses from the Psalms, ἰδ. substituted for Ps. cxvi.; and a rubric at the end of the Office 1 Cf. the Objections (1661), above, p. 128. 1689.] SINCE THE LAST REVISION. 157 directs ‘the Blessing to be used, if this Office be used before or after Service.’ ; “714 proper Office for Ash-Wednesday.,’ A new preface is proposed upon the subject of fasting, and the superstitious application of it to distinction of meats instead of humiliation before God; and then, instead of the curses from Deut. xviii., the Beatitudes are read, as in the Communion Office, |with the response after each, ‘Lord, have mercy, &c.;’ and are followed by ‘the judgment of God denounced against sinners,’ ‘viz. I Cor. vi. 9, 10; Gal. v. 19—21; and Ephes. v. 5, 6; with a response, ‘O Lord, preserve us from these sins, and from thy )wrath which they justly deserve.’ The address and the remainder of the Service are retained with only a few verbal alterations. Additional rubrics:—‘ The persons who desire to be ordained shall send their Testimonials to the Bishop from the place of their present residence at least a month before; and come themselves to be examined at least a week before. After the receipt of the Testi- monials, the Bishop shall give order that public notice be given of their desiring Holy Orders, in the Church, Chapel, or College where they reside, the Lord’s-day before the Ordination, Note :—‘ Whereas we have often been imposed upon by men pretending to Orders in the Church of Rome, it is therefore humbly proposed, whether, since we can have no certainty con- cerning the instruments of Orders which they show, they may be admitted to serve as Deacons or Presbyters of this Church without being ordained according to the sa teee res Offices.’ _ Notes inserted in the Ordination of Priests, ‘i.e. Presbyters :’ ‘Seeing the Reformed Churches abroad are in that imperfect state that they cannot receive Ordination from Bishops; it is humbly proposed, whether they may not be received by an Imposition of Hands in these or such like words: Take thou authority to preach the Word of God, and to minister the holy Sacraments in this Church, as thou shalt be lawfully appointed ereunto. ‘Whereas it has been the constant practice of the ancient Church to allow no Ordination of Priests, ze. Presbyters, or Deacons, without a Bishop, and that it has been likewise the constant practice of this Church, ever since the Reformation, to allow none that were not didianed by Bishops where they could be had; yet in regard that several in this kingdom have of late years Alterations proposed, THE Com- MINATION. THE ORDINAL. Romtsh Orders. Orders of Reformed Churches. Presbytertan Orders. 158 THE BOOK OF COMMON PRAYER [A.D. Alterations proposed. Archbishop Bramhall’s form of Letters of Jraers. Form of Ordination. been ordained only by Presbyters, the Church being desirous to do all that can be done for peace, and in order to the healing of our dissensions, has thought fit to receive such as have been ordained © by Presbyters only, to be ordained according to this Office with the addition of these words,—“If they shall not have been already ordained....” Sy which as she retains her opinion and practice, which make a Bishop necessary to the giving of Orders when he can be had; so she does likewise leave all such persons as have been ordained by Presbyters only the freedom of their own thoughts concerning their former Ordinations. It being withal expressly provided that this shall never be a precedent for the time to come, and that it shall only be granted to such as have been ordained before the — day of —’ The letters of Orders are to be given them in the form used by Archbishop Bramhall:1—‘ Non annihilantes priores ordines (si quos habuit), nec validitatem nec invaliditatem eorundem determi- — nantes, multo minus omnes ordines sacros Ecclesiarum Forin- © secarum condemnantes, quos proprio judici relinquimus: sed solum- modo supplentes, quicquid prius defuit per canones Ecclesia © Anglicane requisitum, et providentes paci Ecclesiz ut schismatis tollatur occasio, et conscientiis fidelium satisfiat, nec ullo modo dubitent de ejus ordinatione, aut actus suos plese tee tanquams invalidos aversentur ... .ἢ New hymns were to be composed in place οὗ Vent Creator. ‘Whereas it was the constant practice of the Church to ordain» by prayer, which practice continued for many ages, and that the — pronouncing these words, “ Receive the Holy Ghost,” in the im- perative mood, was brought into the Office of Ordination in the — darkest times of popery ; it is humbly submitted to the Convoca- — tion, whether it be not more suitable unto the general rule the Church of England has gone upon of conforming herself to the primitive Church, to put these words in some such form as this :— ‘Pour down, O Father of Lights, the Holy Ghost on this thy servant, for the office and work of a Priest in the Church of God, now committed unto him by the imposition of our hands, that whose sins he does forgive, they may be forgiven, and whose sins — he doth retain, they may be retained, and that he may be a faithful _ dispenser of God’s holy word and sacraments, to the edification of © his Church, and the glory of his holy name, through Jesus Christ 5. to whom, with the Father and the Holy Ghost, be all honour and glory, world without end. Amen.’ 1 See Bramhall, Works, 1. Ὁ. xxxvii. (ed. 1842). | 1689.) SINCE THE LAST REVISION. The form of words used by the Bishop in the delivery of the ible was to be prefaced by the phrase:—‘in the name of the Father, and. of the Son, and of the Holy Ghost: Take thou authority, &c.’ These numerous and important alterations were not offered to orvocation; it being quite certain that they would be rejected by che Lower House, who, in the appointment of their prolocutor, and nthe debate on the address, evinced that they were opposed to che attempts now made by the Court and Bishops for the compre- ension of Dissenters, as brethren in the Protestant faith. The ouse of Bishops, also, lacking nine of its ablest members, was owerless to control the clergy, who were disposed to sympathise ith Sancroft and his nonjuring brethren.? Hence, although Con- ocation was authorized to proceed to the business of considering uterations in the Prayer Book and the Canons, and a scheme had seen prepared for the purpose, no actual step was taken; and isputes between the two Houses were prevented by successive ororogations from December 13th until the close of the Session.? It is probable, indeed, that many concessions would have been made to Dissenters in England, but for the downfall of Episcopacy n Scotland, and the violence of the Presbyterians in that country, where they had no ground of complaint, and where even the Epi- scopalians had no stated Liturgy, and allowed the validity of resbyterian orders.4 Moreover, the toleration which had now deen granted rendered fresh concessions needless; since Dis- enters might conduct their worship after their own fashion. nother circumstance of the times might hinder changes in the rayer Book, viz. a fear of supplying the Nonjurors with the plea hat ‘they still stuck to the ancient Church of England, in oppo- ition to those who were altering it.’® SECT. I].—Offices of the Nonjurors, and of the Scottish Episcopal Church, ° One result of the conscientiousness of some ecclesiastics, who onsidered that they were so bound by their allegiance to James II. 1 See Lathbury, p. 325; Card- of family prayers, probably compiled ell, p. 424. by Tenison. JLife of Prideaux, p. 2 Lathbury, p. 332. 61; Cardwell, p. 425, mole. 3 Zeid. Several other measures 4 Lathbury, p. 335; Cardwell, ere in contemplation by various p. 421. embers, and among; others a book ὅ Burnet, Own Time, 11. 34. 159 Attempted Revision. —_—_ Report of Commts- stoners not published. Convocation prorogued. Nonjurors. 160 ᾿ Nonjurors. Thedcprived DMMinisters generally used the Prayer Book. Comneunion Office of Edw. VI, revived. Nonjurors Communion Ce. The Usages. | Usagers. Three other ceremonies are frequently mentioned among Chrism at Confirmation, and Unction at the Visitation of the ἊΝ is said that the last bishop of the p. 1. THE BOOK OF COMMON PRAYER that after his deposition they could not take the oath of allegian al to William and Mary, was that Archbishop Sancroft, with eight Bishops! and four hundred clergymen, were ejected from their benefices. These Vonjurors* denied the mission and jurisdiction of those who occupied the place of the deprived Bishops duri σ their lifetime ; and at last some of them made a division in the Church by ordaining Presbyters and consecrating Bishops, who continued to minister privately among those who held theit F opinions. The earlier Nonjurors adhered to the Book of Common Prayer ; z.é. they used the Prayer Book of James II., ignoring the changes which had been introduced in the prayer foi, the King, and in the ‘State Services.’ Some, however, by degrees took advantage of their independent position to use forms which they regarded as more agreeable to primitive practice. Thus Hickes used the Communion Office in the First Book of Edward VI.; and Collier probably did the same: but most others continued to ἜΣ the Bom of Common Prayer until the year 1718.4 King Edward’s Communion Office was printed in the Append x to Dr. Hickes’s Two Treatises on Priesthood and Episcopal Order, δ in 1707; and founded upon it, yet by no means identical with it was The Form and Manner of the Holy Communion,? printed il y the Nonjurors in 1717, as preliminary to their own Office, which was published in the following year The ceremonies revived in the new Communion Office were, The mixing of Water with the Wine, Prayer for the Dead, Prayer for the Descent of the Holy | Spirit on the Elements, and the Prayer of Oblation. These wefe © called Zhe Usages, and those who practised them were called” ths Usages, viz. Immersion three times at Baptism, the use of Ἢ 1 These were Ken, bishop of Bath nonjuring succession died in 1805, and Wells, Turner of Ely, Frampton Lathbury, p. 412. of Gloucester, Lloyd of Norwich, — 4 Hall, Aragmenta Liturgica, vol. 4 White of Peterborough, Thomas of Introd. Pp. XXXVi. Worcester, Lake of Chichester, and 5 Hall, zed. p. xii. and p. 101. Car twright of, Chester,” )’Oyly’s ,... Sr Communion Office, taken partly 8 ife of Sancroft, L437. from Primitive Liturgies: and partly 2 See Lathbury, Aistory of the from the First English reformed Com- Lonjurors. mon Prayer Book, together with Offices 8% A rival communion was thus /or Confirmation and the Visitatione 9 maintained for more than a century. the Sick, 1718. Hall, zdéd. vol. SINCE THE LAST REVISION. ---------- Sick. This publication caused a division in the Nonjuring Com- munion, several of the bishops and a good many of the clergy adhering from different motives to the Prayer Book of the Esta- blished Church. These at length succeeded in persuading the greater part of the Usagers to give up their revivals of old customs, and again conform to the English Book. The few who still held out were headed by Bishop Deacon. Whether he had been con- cerned or not in the compilation of these Offices is uncertain ; but he now introduced much greater changes into the Congregational worship of the Nonjurors. In 1734 he published a large 8vo and private. These Public Devotions became the form of Ser- vice among his followers ; whereupon, in 1746, Deacon published an 8vo pamphlet of fifty pages, containing:—(1) Zhe Form of admitting a Convert into the Communion of the Church: (2) A Litany, together with Prayers in behalf of the Catholic Church: 3) Prayers on the Death of Members of the Church, and an Office Yor those who are deprived of the advantage of receiving the Sacrament, &c. The Litany has been occasionally published for he use of the successors of the Nonjurors assembling in one or wo of the larger towns northward: and an edition was printed at Shrewsbury so lately as 1797.3 Connected with the deviations of the Nonjurors from the forms Ἢ the Book of Common Prayer is the use of the Scottish Com- | union Office. It has been noticed* that a Prayer Book for scotland was sanctioned by King’ Charles I. in 1637, the introduc- on of which was the signal for the outbreak of the Great Rebel- | Its use was not revived at the Restoration ; and during the eigns of Charles II. and James II. the Church of Scotland, Ithough Episcopal in constitution, used no prescribed forms of rayer. But, soon after the disestablishment in 1688, a desire for ich forms sprang up among those who adhered to that com- junion, and they were gradually introduced. The difficulty of | ocuring copies of the Scotch Prayer Book (1637) led to the use 1 Hall, zdid. vol. 1. Introd. p. of England. Part I. Comprehend- ‘xviii, Lathbury, pp. 492 sqq. ing the Public Offices of the Church. * Hall, cid. pp. xli. sq. The first Humbly offered to the consideration of ptt of this production is reprinted the present Churches of Christendom, | Prag. Liturg. vol. vi. entitled, Greek, Roman, English, and αὐ | Complete Collection of Devotions: others, Lathbury, pp. 390 and 496 Ken from the Apostolical Constitu- 544, ns, the Ancient Liturgies, and the Hall, 11. p. 115. pmmon Prayer Book of the Church 4 Above, pp. 94 sq. M 161 Nonjurors. volume, comprising 4 Complete Collection of Devotions both public | Deacon's Collection of Devotions. The Scottish Communion Office. .-ἷἱ 162 THE BOOK OF COMMON PRAVER ’ Noajurors, American PrayerBook. Ν hail im piad, ‘ow bag of the English Book, considerable supplies of which were sent by English churchmen who sympathised with the sufferings of their friends in Scotland. The Communion Service, however, was often used according to the form of 1637; and at last it was adopted by all as the Communion Office of the Church. It was printed re- peatedly in a separate form, and between 1735 and 1764 slight changes were made, ail tending to bring it into closer agreement with the primitive Liturgies, especially with that of S. James of Jerusalem. A few additional changes made in 1792) were only used locally ; and at present the text of 1764 is the nearly universal standard. An edition was published by the Rev. John Skinner (son of the late Bishop of Aberdeen) in 1800, and again in 1807, i with a Preliminary Dissertation on the Doctrine of the Eucharist zcal Sacrifice, a copious local Illustration, and an Appendix con- taining a Collation of the several Communion Offices in the Prayer Books of Edward V1., the Scotch Prayer Book of 1637, the present English Prayer Book, and that used in the present Scotch Episcopas Church, made by Horsley, bishop of St. Asaph, in 1792. It is, however, used now only in a few of the Scotch Episcopal congre- gations; and in 1863 it was deprived of all authority by the General Synod, which declared nevertheless that it had beep adopted under the guidance of divers learned and orthodo: bishops.? Sect. Ill.—The Prayer Book in Independent Churches and Congregations. 1.—The American Prayer Book. After the Declaration of the Independence of the United States — the Episcopal Church of America was also, though not without difficulty,? settled in a condition of independence. Bishops were - consecrated, in the first instance in Scotland,* and afterwards 1 1 ‘Every single bishop,’ writes /% ragmenta Liturgica, vol. V. Bp. Drummond in 1792, ‘has made editions, and even some changes and additions, according to their liking.’ The editions, however, were pub- lished without any name of the editor, until Skinner’s edition in 1800. The actual names of the bishops assigned to them are traditional conjectures. See Hall, Introd. p. lxii. Many of these varying forms are printed in 2 Much information on the subjee of this Section is given by Rev. G H. Forbes, of Burntisland, in th Panoply, vol. 111. ‘No. 4. 3 See Caswall’s Hist. of the Ameri- can Church (2d ed. 1851), pp. 13 566. ; 4 Dr. Seabury was consecrated b the Bishops of Aberdeen, Ross, @ Moray, November 14th, 1784. 42 SINCE THE LAST REVISION. England, according to the request of the first General Convention (September 1785). This could not be immediately accomplished, not only on account of the oath of allegiance required by the English law, but because certain important alterations were at the same time proposed in the Prayer Book. Some of them were meant to conciliate the new Government, some perhaps were ad- nissible as improvements; but there were others decidedly ob- ‘ectionable and suspicious, such as the omission of the Athanasian and Nicene Creeds, and the clause in the Apostles’ Creed affirming ‘he Descent into Hell. The reply of the English Archbishops yointed out some of these changes, and some matters of discipline, tating also that, if the Convention would give them satisfaction these particulars, other hindrances could be removed. Accord- gly, the Convention (Oct. 1786) replaced the Nicene Creed, and he clause of the Apostles’ Creed; and on the 4th of February, ‘787, two Bishops were consecrated at Lambeth for the American thurch.? The American edition of the Book of Common Prayer was ranged substantially as it remains at present, by the next General onvention, in 1789. In the Calendar, proper Second Lessons are ppointed for Sundays and Holydays. The Second Lessons at aily Morning Prayer are shortened so as to read the Gospels and te Acts of the Apostles twice in the year. The Athanasian Creed nd the Absolution in the Visitation of the Sick are expunged. he term ‘ Aédsolution’ in the rubric is altered to ‘ Declaration of bsolution’ Τὶ is provided that any churches may omit the words bg Creed ‘ He descended into Hell, or may substitute for them de went into the place of departed spirits.’ Selections of Psalms given, one of which may be used instead of the Psalms in the uly Order; and Invitatories, formed of verses of Psalms, are pointed instead of Venzte for Christmas-day, Ash-Wednesday, sod Friday, Ascension-day, and Whitsun-day. The omission of > sign of the Cross in Baptism is permitted, if desired by the msors. The words ‘Receive ye the Holy Ghost,’ in the Ordinal, y be exchanged for another form at the discretion of the Bishop. iportant changes are made in the language of the Burial Service. 139. See also a History of the Rev. Samuel Provoost, who had been testant Episcopal Church in elected to the Episcopate for Penn- verica, by the Rp. of Oxford, pp. sylvania and New York, were con- sqq. secrated by the two Archbishops, Caswall, p. 141 ; Bp. of Oxford, and the Bishops of Batn and Wells, : ἱ and Peterborough, Caswall, pp. 142 Dr. William White and ‘the sq. M2 163 American Prayer Book. Variations Srom the English Book. --.-.--.- .- = 164 ᾿ THE BOOK OF COMMON PRAVER In the Communion Office the words ‘verily and indeed taken’ are altered to ‘spiritually taken ;’ but, on the other hand, the influence of Bishop Seabury prevailed sufficiently to restore the prayers o Invocation and Oblation, which had been omitted in the Seconec Prayer Book of Edward VI.; and thus the American Communior Service is almost identical with that of the old Scottish Prayer Book. The rubrics generally are rendered consistent with the actual practice of the Church.- American Prayer Book. 2.—The Socinian Prayer Book. Dr. Clarke's : The Book of Common Prayer must contain many excellences SCHEME. or it would not have been taken as the model after which congre gations, avowedly differing from it most widely in points of doctrine shaped their Services. These Offices of heretical worship took thi form of the Prayer Book, from a scheme prepared by Dr. Samue Clarke, the Rector of St. James’s, and at one time chaplain t Queen Anne.2 His plan was to reform the Book, so that it shouk not exclude the author’s opinions respecting the Holy Trinity. Th result was a series of perverted editions of the Prayer Book. Thu there is A Liturgy collected principally from the Book of Commo: Prayer, for the use of the first Episcopal Chapel in Boston; to gether with the Psalter or Psalms of David, 1785. This is th: Prayer Book, Arianized by Clarke, and Socinianized by Lindsey and in the Psalter the odjectionable passages are printed in italics to be omitted in public reading.? Among the British residents’ Dunkirk many attempts were made to establish a Church entirel conformable to the Church of England; but as that could not b agreed to, a Prayer Book was compiled on Dr. Clarke’s plar ‘omitting everything that might offend, and bringing together suc sentiments as all might with satisfaction unite in.’ The work, favourable sample of this description of book, not avowedly Aria Boston PrayerBook. Dunkirk PrayerBook. 1 Cf. Caswall, Hist. p. 144. In 2? ‘It appears that he was in th the Convention of 1802 the Thirty- nine Articles of the Church of Eng- land were ratified with such changes only as were required by the repub- lican institutions of the country, and the omission of the Athanasian Creed, p. 145. And in 1808 the version of the Psalter by Tate and Brady was. sanctioned, and a number of hymns were added to the collection already in use, p. 146, habit of omitting portions of th Liturgy. On Trinity Sunday, 171; in order to avoid reading the propt preface in the Communion Servic he omitted the administration of 1 Lord’s Supper altogether. Τὶ Queen was offended at his conduc and removed him from his post ᾿ royal chaplain.’ Lathbury, 74st Convoc. p. 425. 8 Hall, Hrag. Lit, Introd. p. Ixt ~ SINCE THE LAST REVISION. or Socinian,! has been reprinted by Mr. Hall, in vol. vil. of the ragmenta Liturgica. The title is, ‘ The Book of Common Prayer, compiled for the use of the English Church at Dunkirk, together with a Collection of |metrical| Psalms. Dunkirk 1791” The Prayer Book, perverted upon this plan, is still printed in England: 1 copy is before me, entitled, ‘Zhe Book of Common Prayer veformed, according to the plan of Dr. Samuel Clarke. Bristol, 1.830.’? | The variations introduced are subtle, and of different degrees of portance. The Absolution, the Creeds, and the Psalms, with the exception of a few selected portions, are omitted. The words, through Jesus Christ our Lord,’ are sometimes omitted, but are nore frequently retained, sometimes with the alteration, ‘according Ὁ the gospel of thy Son, ἄς. The words, ‘ prosper all his righteous mdertakings against his enemies,’ are used in the Prayer for the Ming, and in the Litany, on the authority of the Commissioners in 1689. The invocation at the opening of the Litany is in one clause nly, addressed to God the Father: every word is omitted which efers to the Incarnation of God the Son, the blood of Christ, &c.: hention of Satan, hell, everlasting damnation, false doctrine, heresy nd schism, the Holy Church universal, the Holy Spirit, &c., is oided: the Litany ends at the last suffrage. The forms of the oxology are, (1) ‘Glory be to the King eternal, immortal, in- sible, the only God: Azs. As it was in the beginning, &c.; or ) ‘Glory be to the Father, the everlasting God: Ams. As it was, ’ Four forms of ‘ valedictory blessing’ are provided: (1) ‘ The ace of our Lord Jesus Christ be with us all evermore. 1 Cor. i. 23; Philipp. iv. 23:’ (2) ‘May the God of all grace, who hath led us unto his eternal glory by Christ Jesus, make us perfect, engthen, settle us. To him be glory and dominion for ever and er. 1 Pet. v. 10, 11:’ (3) ‘The LorD bless us and keep us: may be gracious unto us; and give us peace now and for evermore. mb. vi. 24, 25, 26:’ (4) ‘ May the blessing of Almighty God. be us allevermore. Amen.’ The Communion Service causes some change in the order of | Yet in the service for the bap- n of adults the Exhortation says, y being baptized, you do not de- © yourself ‘of any religious sect or y: buta Christian. -For you are jtized into the name of Jesus only : of Paul, or of Peter...not of her, Calvin, or Socinus, in later .«» Dunkirk Prayer Book. (Frag. Lit. vol. vil. p. 67: Book of Com. Pr. reformed, p. 88.) 2 This indisputably Socinian book is formed from the Prayer Book upon exactly the same plan as the Dun- kirk book ; but it gues much farther in avoiding phrases expressive of Catholic, as opposed to Arian, doc- trine. 165 Sociniaa Prayer Book. Modern Socintan Prayer Book. Variations Srom the Book of Comnion Prayer. Forms of Doxology, and of Blessing. 166 THE BOOK OF COMMON PRAYER Socinian Prayer Book. Cominunion Service. Morning Prayer: Introductory Sentences, Exhortation, Confession Ash-Wednesday Collect in place of Absolution ; in place of Psaln xcv. or Ps. c. ‘the Ten Commandments taken from Deut. v. 6—21, with the response after each, and then ‘the words of Christ, Marl ΧΙ]. 29—3I,’ with the last response. The Litany: Lesson from th Old Testament: Ps. cxix. I—8, 89—94: a Hymn: Lesson from th New Testament: Ps. xix.: The Lord’s Prayer: Collect for the day ‘Almighty God, unto whom all hearts are open, &c.’: Genera Thanksgiving, Concluding Prayer (our Prayer of St. Chrysostom) and valedictory blessing. Then the Communion Service begins ‘Ye that do truly, &c.’: The Confession: the Absolution in pre catory form: the comfortable words: the Preface:1 the Accoun’ of the Institution from 1 Cor. xi. 23—26: a Socinian Prayer retaining a few words of our Consecration Prayer: the Communion with the words, ‘Take, and eat this bread in remembrance Ὁ Christ. Take, and drink this wine in remembrance of Christ. The first of our forms of post-communion Prayer, altered: the ‘Glory be to God on high, with alterations; and a valedictor blessing, ‘ The peace of God... and the blessing of God the Fathei Almighty, be amongst you...,’ being substituted for the first ὁ the before-mentioned forms. The remainder of the book consists of Offices of Baptism (much altered) for Infants and Adults; Matrimony, omitting the concluding Service; Visitation of the Sick; Burial; Forms 0 Prayer to be used at Sea, and in the Navy: Occasional Prayers and Thanksgivings, for Rain, &c.,; Morning and Evening Prayer for a Family ; and a Selection of Collects, as ‘Occasional Prayers. 3.—The Irvingite, or Apostolical Prayer Book. : Some notice may be taken of another form which the Prayer Book has been made to assume in the hands of the Irvingites, o1 1 The only festivals mentioned are Christmas-day, Easter-day, and Whitsun-day : all other ‘ Collects for the day’ are omitted. Those who are not acquainted with the subtlety of these heretics will be surprised to find such expressions as these in the proper Prefaces : ‘ Because thou didst send thy Son into the world, that the world through him might be saved :’ ‘ But chiefly are we bound to praise thee for the glorious resurrection of thy Son Jesus Christ our Lord ; who by his death hath destroyed death, and by his rising to life again hath raised us to the hope of everlasting life:’ ‘Through Jesus Christ our Lord ; according to whose most true promise thy Holy Spirit was poured forth upon the apostles, to lead them into all the truth ; giving them both the gift of divers languages, &c.’ ΟἹ course all mention of the Angels is omitted. See Hardwick, Reforma tion, pp. 284 sqq. SINCE THE LAST REVISION. members of the Catholic and Apostolic Church.’ The service is conducted with much ceremonial ; and from the number of proper ollects and Anthems, and from portions being left to the ability or discretion of the minister, and variations if the Angel be present, it must be an imposing form of worship, presenting considerable variety in the course of the year, and requiring close attention to tubrics. The title of the book is 7he Liturgy and other Divine (Offices of the Church: and it contains, ‘Part 1.—Offices for Daily or Weekly Use. The Office for Morning Prayer (at six). | The Office for Evening Prayer (at five). The Forenoon Service (at nine). The Forenoon Service on Wednesday and Friday. The Afternoon Service (at three). | Additional Prayers for use in the Daily Services. Occasional Prayers for use, principally, in the Daily Services. | The Order for the celebration of the Holy Eucharist and Admin- )stration of the Communion on the Lord’s-day. The Order for the Administration of the Communion on the ernoon of the Lord’s-day. ' The Order for the Holy Eucharist and Communion on other becasions than the Lord’s-day. | Part Il.—Offices for Occasional Use. ‘Proper Services for Holy Days and Seasons. Forms for Occasional Use in celebrating the Holy Eucharist. The Churching of Women. | The Order for the Administration of Holy Baptism.’ ~The Order of the Early Morning Prayer may be taken as a ‘ample of its arrangement. It commences with an Anthem oz he entry of the officiating Minzsters, ‘O come, let us worship, &c.,’ md the INVOCATION, m ‘In the Name of the Father, and of the don, and of the Holy Ghost. &. Amen :’ the EXHORTATION, the inister using a form provided, or taking certain prescribed topics: he CONFESSION, our own form, with a passage inserted upon the nity of the body of Christ, and the hope of the appearing of is Kingdom: the ABSOLUTION may.-be varied at discretion ; a Peace be with you. A. Amen:’ then the PRAYER of JEDICATION, followed by our Versicles and Doxology: the portion if Holy Scripture as appointed : the Apostles’ Creed: Ps. c., ora roper Anthem: the Psalms as appointed ; the SUPPLICATIONS, 167 Irvingite, or Apostolical Prayer Book. Early Morning Prayer. 168 Irvingite, or Apostolical Prayer Book. The Commiunton Office. TovucHING FOR THE KING'S Evi. THE BOOK OF COMMON PRAVER being our Litany,! ending at the words, ‘graciously hear us, O Lo Christ :’ the PRAYERS, commencing with the Versicle, ‘O Lord, let thy mercy be showed upon us. #. As we do put our trust in thee :᾿ Prayers for the Church, in three forms; For Kings; for Seasonable Weather ; for the people (on Week-days),; the Collect; for Peace; for Protection: the INTERCESSION, at discretion, or according to a provided form: the THANKSGIVING, our own form with variations, and allowing the insertion of any other subject: the LorD’s PRAYER: the MORNING MINISTRY :? ‘ Benedictus :? and the BENEDICTION. ᾿ The Zzturgy is intended to be a resuscitation of the Primitive Eucharistic Office, using the power of the Church in any age to alter ceremonies and prayers. It is unquestionably a beautiful Service, and presents the features commonly understood as belong- ing to the time of the Apostolical Constitutions. It is, however, by no means identical with the office of the Nonjurors, which also claims to be formed on the Primitive model: and among th usages it does not direct water to be mixed with the wine. From the table of contents it will ‘be seen that a second Communion is allowed in the afternoon, but without consecration. This Service begins with uncovering the holy vessels upon the altar, and an address; then the Confession, Absolution, Collect, Epistle and Gospel, and Creed, from the Communion Service; a Prayer, and the Administration. It must also be observed that the full Eucha- ristic Office requires the presence of the Angel: otherwise a shorter form is given, which is used also for week-day Communion. : > C SeEcT. IV.—WVotices of Certain Occasional Offices. 1. A curious religious ceremony was used from the time of Henry VII. to Queen Anne, for the supposed cure of scrofula, or, as it was formerly called, the King’s Evil, by the royal touch: the 1 A shortened Litany is used in the daily Morning and Evening Prayer: the full Litany forms the Forenoon Service on Wednesday and Friday, preceded by a Collect, Psalms, and Lesson: there are a few verbal changes: and the fourth Invocation, viz. of the Trinity, is omitted. 2°The same curious expression occurs at the corresponding part of the Evening Service. It is thus ex- plained: ‘That the A/zzistry in the morning is some word addressed by the Angel to the Elders (in the hear: ing of the people), which shall direct them to right apprehensions of truth, and solemn meditations. At the Evening Ministry, ;the Angel and Elders give their response to the Morning Ministry and illustrate the truths then addressed to them, 4 a subjects for their meditation.’ f , SINCE THE LAST REVISION. 169 adition being that the Kings of England, and France too, had Touching for 1is power, derived from Edward the Confessor." The earliest Evil.” rm on record is that used by Henry VII. in Latin. This was a sed by Henry VIII., omitting mention of the saints and the Virgin ary. In the reign of Charles I. the Service was altogether in nglish, and in the shape in which it was republished with slight | terations in the reign of Queen Anne.” The efficacy of this ode of cure was believed by such men as Heylin, Collier, and arte ;? but it was never formally sanctioned by the Church, ‘ough the Service was printed in some Prayer Books between 561 and 1715. ΠΕ form, as it stands in the Prayer Books of Queen Anne, is | 776 Service ΜΈΝ ὦ used at the follows : CEYEMONY. ‘AT THE HEALING. /Prevent us, O Lord, &c. \The Gospel ( for Ascension-day), Mark xvi. 14—20. Ι Let us pray. Lord, have mercy upon us, &c. Our Father, &c. Then shall the infirm persons, one by one, be presented to the een upon their knees; and as every one ts presented, and while 9 Queen ts laying her hands upon them, and putting the gold out their necks, the Chaplain that officiates, turning himself to her qpesty, shall say these words following : God give a blessing to this work; and grant that ¢hese sick rsons on whom the Queen lays her hands may recover, through sus Christ our Lord. Let us pray. Ὁ Almighty God, who art the Giver of all health, and the aid jthem that seek to thee for succour, we call upon thee for thy Ip and goodness mercifully to be showed upon these thy servants, it they being healed of their infirmities may give thanks unto il pe in thy holy Church, through Jesus Christ our Lord. Amen. | | See Lathbury, Convoc. Ὁ. 428. old Latin form (from Pegge’s Curialia | Lbid. pp. 435 sq. Miscell., pp. 154 544.) in the notes Lbid. p. 432. to the Book of Common Prayer (ed. | The earlier form is printed in Eccl. Hist. Soc.), 11. pp. 997 sqq. ok’s Church Dictionary, Art. See also British Magazine (August G’s ΤΙ, ; and together withthe 1848), vol. ΧΧΧΙν. pp. 121 sqq. 170 Touching for the King’s Evil. ----- - PRAYER FOR THE FIRE OF LonpbDon. | this Visitation’ T'oRM oF CONSE- CRATING CHURCHES. Bp. Patrick's Prayer at consecrating Communione plate. ‘| make unto thee of these vessels, which we ee es dedicate tot THE BOOK OF COMMON PRAYER a Then the Chaplain, standing with his face towards them that come to be healed, shall say, The Almighty Lord, who is a most strong, &c. (from the Visita tion of the Sick). q The grace of our Lord, &c.’ 2. ‘A Form of Prayer, to be used yearly on the second of Sep tember, for the Dreadful Fire of London, appears in some Prayer Books printed at Oxford (1681—1683), and in Parsell’s Lati Prayer Book. It is the usual office for Holydays, with a versicula Hymn instead of Venite,; a portion of the Commination Se after the Litany, with an additional Prayer; and a Prayer to Ὁ ‘used continually so long as the navy is abroad? A note to Litany directs it to be ‘ used publicly in churches, not only upon t monthly Fast-day, but on Wednesday in every week (and mayb every man be used daily in private Families), during the time The original Form’ gives the Order of Mornin and of Evening Prayer at full length. The General Thanksgivi is omitted, together with the Prayer for all Conditions of The Service was revised under Archbishop Tenison’s authorit in 1696; and it was reprinted in a separate shape, as lately ; 1821. Its use continued at St. Paul’s until 1859, when its obsel vance ceased, together with that of the three State Holydays. 3. Before the time of Bishop Andrews, it appears that the Bishoy were accustomed to compose a particular form of Service wheneve a church was to be consecrated. Some steps were taken toward the preparation of a form for general use by the Convocation 1 1662, but nothing was finished.? Patrick used a form (1704) draw up by himself,? somewhat different from that of Bishop Andrew In this Service is a prayer for the Consecration of the Communiot plate :— ‘Most blessed God, accept, we beseech thee, of the oblation ¥ Divine service at thy holy table; and as we now wholly give the up to thy use in the ministration of the holy Communion of Christ body and blood, so we pray thee to receive them for thine owl 1 A copy is preserved in Sion College Library. It was ordered to be used on Wednesday, 10th October, 1666. 2 Lathbury, Convoc. p. 443. 3 “A Sermon preached at the Consecration of the Chapel of St. Catherine’s Hall, in the Univers! of Cambridge, September ᾿ξ 1704 by John Long, B.D. and Fellow the said Hall; to which is adde the Form of Consecration used by | the Lord Bishop of Ely. Cambr 1704.’ SINCE THE LAST REVISION. 171 reserve them from being any way profaned: and being here set part and consecrated by our office and ministry to thy service, let em always continue to be so employed, through Jesus Christ our 4 Lord and Saviour. Amen.’ A form was prepared in 1712, by order of Queen Anne, which is aid to have been subscribed by Convocation; but it cannot have een fully settled, for in 1714 it was again brought forward. The sishops approved a Form of Consecrating Churches, Chapels, hurchyards or places of burial; and certain amendments were roposed by the Lower House: but the completion of this also was revented by the proceedings respecting Hoadley. Thus we have ᾿ Tolydays? ‘rors. » an authorized form.* e bidding of the beads. reacher successively named the iced being gradually changed.* 1 The Bishops are still left to the ercise of their own judgments in = one out of many existing forms uich they adopt. Besides those nich have been ‘used by single shops, four Services have claim to ention: that composed by Bp. drews was used by some other hops, and by Archbp. Laud ; Bp. jtrick’s has an equal authority; een Anne’s (1712) was subscribed Archbp. Tenison, and only missed + formal sanction of Convocation d the Crown; and that of 1714 Sarevision of the preceding Ser- je, and approved by the House of shops. See Lathbury, pp. 441-- Cf. Blunt, of George I. some clergy in- rred the charge of disaffection for ting the bidding prayer, as if they ould only call upon the people to ia theking. Lathbury, p. 211, 3 At the University sermons, and cathedrals, as also on occasions of jore than usual solemnity, the dzd- ng prayer is always used. 4 Τὴ the Convocation of 1661, a mmittee of the Lower House was pointed to compile a form of prayer Hilary also composed a book of hymns; and to be used before sermon; but nothing was concluded. Lathbury, p- 212, mote. See Blunt, Farish Priest, p. 330. 5 Augustin. Comfess. IX. 7, ‘Tunc hymni et psalmi ut canerentur secun- dum morem Orientalium partium... institutum est.’ See Freeman, Prin- ciples of Divine Service, 1. p. 100. 6 Prosper. Chron. (an. 386) a Pagi Crit. τ. 569, ‘ Hymni Ambrosii compositi, qui nunquam ante in Ec- clesiis Latinis modulis canebantur.’ The singing of these hymns was in- tended to relieve the people in their nocturnal prayers and watches in the time of the Arian persecution (‘ne populus meeroris tzedio contabesceret,’ August. 22 sazp.), and to fix in their memories the phraseology of the or- thodox faith : Ambros. cont. Auxen- tium de Basilicis tradendis, § 34, ° ‘Hymnorum quoque meorum car- minibus deceptum populum ferunt. Plane, nec hoc abnuo. Grande carmen istud est, quo nihil potentius. Quid enim potentius quam confessio Tri- nitatis, quze quotidie totius populi ore celebratur? Certatim omnes student fidem fateri, Patrem et Filium et Spiritum Sanctum norunt versibus 174 Metrical Psalms and Hymns. English Hymns in the Primer, but not in the Prayer Book. Hymns translated by the German, Reformers. . THE BUOK OF COMMON PRAYER rd Mamertus, or Mamercus, bishop of Vienne in France, collected the psalms and hymns and lessons, proper for the festivals, which were used in his Church, and composed some hymns. ty Cranmer appears to have attempted to translate some of the fine old hymns from the Breviary, at the same time that he was putting forth the Litany in English (1544). In a letter which has been ‘referred to,? written to Henry VIII. on the 7th of October in 7 year, he speaks of the sues musical notation for that, as also for other parts of the Service: ‘in mine opinion, the song that shal be made thereunto would not be full of notes, but as near as m ay be for every syllable a note;* so that it may ΒΕ sung distinctly an devoutly, as be in the Matins and Evensong, Vezte, the Hymns Te Deum, Benedictus, Magnificat, Nunc dimittis, and all the Psalms and Versicles; and in the Mass, Gloria in excelsis, Gloria Patri, the Creed, the Preface, the Pater noster, and some of the Sanctus and Agnus. As concerning the Salve festa dies, the Latin note, as I think, is sober and distinct enough ; wherefore ] have travailed to make the verses in English, and have put the Latin note unto the same. Nevertheless they that be cunning in singing can make a much more solemn note thereto. I made them only for a proof, to see how English would do in song.” _~ In Henry’s Primer, of the following year (1545), we find English versions of seven hymns, one for each Service, according to old division of the seven hours of prayer; but in Edward’s reformed Primer the Hymns are omitted. They were entirely discarded from the reformed Prayer Book, with the single exception of the Hymn, ‘Come Holy Ghost, eternal God, ὅσο. which has beet retained in the Ordinal. We have thus lost the hymns which had been sung for many centuries, suited to the times of day and to the - Festivals, although these formed the portions of the old Service which admitted of the most easy adaptation to the genius of Reformers’ music. And this is the more remarkable, since Luther had versified many of the hymns, together with some of the in the Thesaurus Hymnologicus 0 Hermann Daniel. See above, p. 11 , predicare.’ Off. t. VI. p. 63, ed. Venet. 1781. Twelve hymns are claimed as the composition of Am- brose by the Benedictine editors of his works, ΟΖ. t. VII. pp. 42 sq. 1 See Bingham, Ang. XII. 5, § 7, and XIV. 2, §§ 10, 11 : Maskell, ‘ Dissert. on Service Books,’ J/on. Rit. 1. pp. xciv. sqq. A large collec- tion of old church hymns is published and an article in the Quarterly Ke view (April 1862), ΟΧΙ. p. 318. 2 Above, p.21. Cranmer’s Works, II. p. 412 (ed. Park. Soc.). 3 See the Prefiice to printed et tions of the Sarum Hymns (154 and 1555), in Maskell, JZon. Rit . Ῥ, xcy. SINCE THE LAST REVISION. ided twenty more. 7 *The hymn-book of the Picards d Bohemian Brethren, printed with sical notes at Ulm, in 1538, shows at the melodies used by these sects iginated from the chants to which e ancient Latin hymns of the ymish Church were sung. For in book there are translations and itations in German metre of most the hymns and proses still used in > Romish Church.’ Burney, “ist, usic, III. pp. 30 sq. 2 Encycl. Londin, art. Psalmody. > It has been conjectured that the stom was gaining ground of singing trical compositions, and for this on the Introit was omitted in ward’s Second Prayer Book. epherd, Introd. p. 1.) Sir John awkins (fist. of Music, ul. p. 518) ys that Sternhold’s Psalms were st printed in 1549; and a clause ect. Vil.) in Edward’s first Act of uformity has been supposed to tain the authority for their use, The earlier opponents This was first His first Our ‘Old At the time of the providing ‘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 Ser- vice, or any part thereof, mentioned in the said book.’ 4 Organs are mentioned by Greek writers in the sixth century: their introduction into the churches of the West is attributed to Vitalian, bp. of Rome (657-672). If so, the instru- ment was still a novelty to the Franks in the following century, when Con- stantine Copronymus sent one to King Pepin (Einhardi Azmal. A.D. 757). The organ was known in England before 709, being mentioned by Aldhelm in his poem De laudibus Virginum (Op. ed. Giles, p. 138). See Bingham, Avg. VIII. 7, § 14; Hook, Church Dict. art. ORGAN; Neander, Ch. Hist. (Bohn’s edition) Vv. 176; Robertson, Ch. ist. πὶ, 225; 175 Coenen enn nn nn ἑΓ ---ο- ’ο-ο---Θ----- salms, the Lord’s Prayer, many parts of his Liturgy, and even his atechism, and the Augsburg Confession. * Romanism between the 13th and 15th centuries, the Waldenses, ollards, and Bohemian Brethren, also sung hymns.} Versions of the Hymns, however, did not find favour with the nglish or Swiss reformers in the 16th century. The substitute + them was a metrical version of the Psalms. tempted by Clement Marot, a member of the Sorbonne at Paris, id groom of the bedchamber to Francis I. (czrc. 1540). nblication consisted of thirty Psalms, to which he afterwards The Psalter was completed by Beza, and blished at Strasburg in 1545, and adopted by Calvin (1553), th a number of simple melodies adapted to the Psalms by an jherwise unknown musician, Guillaume Franc, who must be garded as the founder of modern psalmody. ‘Several of the Psalms were translated into English metre during ‘e latter part of the reign of Henry VIII. by Sir Thomas Wyatt, ad printed in 1549. This version, however, is lost.? ersion’ of the Psalms originated with Sternhold, who was groom the robes to Henry VIII. and Edward VI. vision of the Prayer Book® (1551-2) he had versified thirty- en Psalms, which he set to music and sung to his organ,‘ to the Metrical Psalms and Hymns. Marot’s Psalms in verse. Sternhold’s Psalms, 175 Metrical Psalms and Hymns. Allowed by Royal Licence. THE BOOK OF COMMON PRAYER = great delight of the young King. He continued the work until h had completed fifty-one psalms, which were published after hi death, in 1553.1 The Psalter was completed by Hopkins and others and published in 1562, with about forty tunes adapted to th various metres used in the work.? The title-pages of the earh Metrical Psalters state that they were ‘set forth and allowed to bi sung in all churches of all the people together, before and afte Morning and Evening Prayer, and also before and after Sermons and moreover in private houses, for their godly solace and comfort.’ The allowance was a permission granted in the Injunctions Ὁ Elizabeth (1559), ‘that in the beginning or in the end of Commo Prayers, either at morning or evening, there may be sung an hymn or such like song to the praise of Almighty God, in the best ΟἿΣ melody and music that may be conveniently devised, having respec that the sentence of the hymn may be understanded and perceived,” These Zymus were metrical versions of the Canticles used in the Morning and Evening Prayer, the Lord’s Prayer, the Ten Com mandments,? ὅσ. The Puritans attempted to introduce such versions instead of the Canticles, read or chanted in the service; and the Committee upon Reform of the Prayer Book, in 1641, were prepared to’ sanction their irregularity.’ It is clear that the royal permission was not regarded as an authority for the use of anything that was not specified in the Book of Common Prayer; although it would relieve from the penalties of the Act of Uniformity those who sung metrical psalms, or hymns, or anthems, 2” addition to the prescribed Services. The metrical version was cherished by 225; Soames, Azglo-Sax. Church, p. 252. 1 Strype, Eccl. Mem. Edw. VI. Bk. 11. ch. 22. 2 See Hullah’s Psalter, pp. ix. sq. 8 Strype, L£ccl. Mem. Edw. VI. Dic 3. .ch. τά; 4 Cardwell, Doc. Ann. XLIII. § 49 ; see above, p. 62. ‘Thus sometimes things which are only connived at at first, govern at last.’-—Collier, Zcc/. ffist. v. 469. Mr. Clay (Book of Common Pr. Illustrated, p 192, note) observes that the connivance, how- ever, came from the proper quarter, since an order of prayer put forth in 1580, for Wednesdays and Fridays, Preface to the occasioned by ‘the late terrible earth- quake,’ contains, among others, the following direction, —‘also, after the sermon or homilie, shall be sung the 46 Psalme in meter,’—whilst at the end of it the psalm itself is printed, and likewise the tune appropriated to it. But these permissions were not accepted as a declaration of authority. Hence the committee upon the Prayer Book (1641) pro- posed ‘that the imperfections of the metre in the singing Psalms should be mended, and then lawful authority added unto them,’ Above, p. 191. 5 See the Strasdurg Liturgy, 200VE, Pp. 49. 6 Collier, Eccl. Hist. v. 469 ; Heys lin, Hist. Ref. 6 Ed. VI. § 13. 7 See above, p. 101. SINCE THE LAST REVISION. e Puritans, and was bound up with the Prayer Books, and often ith the Bibles. In 1643 another version by Rous was recom- ended by the Presbyterians. In 1644 Barton published another, y authority of Parliament. The first edition of the Scottish ersions of Barton and Rous, wherever it was well executed. The New Version,’ intended to remedy the ruggedness of metre of the Id versifiers, was the joint production of two Irishmen, in the reign William and Mary, Dr. Nicholas Brady, chaplain to their [ajesties, and Nahum Tate, or Teat, the poet-laureat. This was icensed by King William in 1696. Custom has now sanctioned the use of Hymns, without the ecessity of obtaining a royal licence, or any privilege for a parti- book. The proposal has often been made, however, that a ymnal should be authorized by Convocation. But the general ling is in favour of at least this measure of liberty, and that the election of a Hymn Book may be allowed to each congregation. 1 Lathbury, ist. of Prayer Book, pp. 313 sq. etrical Version of the Psalms appeared in 1651, formed from the | Aymns. A HISTORY OF ΠΡ BOOK OF COMMON PRAYER, PARE II. THE SOURCES AND RATIONALE OF ITS OFFICES. \ | CHAPTER I. THE GRDER FOR DAILY MORNING AND EVENING PRAYER. | og I.—The Offices of Matins and Evensong from the Sarum Breviary. . * Our Order of Daily Prayer is chiefly formed from the | corresponding Offices of the Sarum Breviary : the Morn- ing Prayer from those of Matins, Lauds, and Prime; and the Evening Prayer from those of Vespers and _Compline. Previously to the Reformation, these Offices | had been so arranged that, with the nominal distinction of the ancient seven hours of prayer, the actual Public “Worship consisted of the two Services, Morning and | Reformation. 1 The Daily Offices of the West- ern Church most probably owe their origin to early Eastern formularies. ‘See Freeman, Principles of Divine Service, I. p. 152. 2 This was the custom of the earliest age, and down to about the fourth century.—Jé. p. 149. In the Afternoon,? the High Mass forming a third or principal Service towards midday. To show in the most con- venient way the origin of this part of our Book of Common Prayer, the Morning and Evening Offices for ‘the first Sunday in Advent are given as examples of the Service used in the Church of England before the Greek Church, with eight canonical hours, prayers are for the most part said three times daily: Matins, Lauds, and Prime, by aggregation, early in the morning; Tierce, Sext, and the Liturgy, later; Nones, Vespers, and Compline, by aggregation, in the evening.—Jd. p. 150. THE ORDER FOR DAILY MATINS. | The Invita- tory, with Ps. Venite. PICA DE DOMINICA PRIMA ADVENTUS.! δὶ LITERA DoMINICALIS.2, Α.- 7 γζέα Decembris tota cantetur his- toria Aspiciens. Secunde Vespere erunt de Sancto Osmundo, cum pleno servitio in crastino; et solemnis memoria de octava, et de Dominica, et de Sancta Maria cum antiphona Ave Maria. Feria2 — deS. Osmundo: tx. lectiones: omnia de Communi unius Confessoris et Pontzificis.? Sec. Vesp. erunt de commemoratione, et mem. de aa de octava, de Adventu, et de S. Maria, cum ant. Ave Maria. Feria 3, 5, δὲ Sabbato, de commemorationibus, et Responsoria ferialia pretermittantur ; et Missa de oct. S. Andree dicitur in capitulos — DOMINICA PRIMA ADVENTUS. Ad Matutinas de Adventu, dicat sacerdos Pater noster, e¢ Ave Maria. Postea sacerdos incipiat servitium hoc modo, Domine, labia mea aperies. Chorus respondeat, Et os meum annuntiabit laudem tuam. Sacerdos statim, Deus in adjutorium meum intende. Resp. Domine ad adjuvandum me festina. Gloria Patri. Sicut. Alleluia. Seqguatur invitatorium hoc modo. Ps. Venite. psalmi repetatur totum invitatorium. Post tt. vero, 2122, et Vi, obviam salvatori nostro. 1 Blunt, Annotated Prayer Book, p- 16] gives a portion of this Pica. Seager, in Fascic. I. of a proposed useful and cheap edition of the Sarum Breviary with notes (Lond. 1843), has printed the complete Fica for the four Sundays in Advent. 2 Dominicus, qui pertinet ad Do- minum: Dominica (dies), the Lord’s Day; Oratio Dominica, the Lord’s Prayer. Dominicalis, qui pertinet ad Dominicam (diem): Ovatio Domi- nicalis, the Sunday Collect. Feria, the ordinary week-day: ‘qua voce clerum singulis diebus a reliquis operibus cessantem et feriantem uni cultui Dei vacare debere significabant prisci Ecclesiasticarum rerum con- stitutores.’ Cassandri Of. p. 188. 3 Seager’s Sarum Breviary, Fasc. II. p. 143 (Lond. 1855). 4 So the Pe proceeds through the Ecce venit rex. Occurramus Post t., 112.) et v. versus seven Sunday Letters. Perhaps the most complex is: ‘Lit. Dom. F.— Prima die Dec. tota cantetur hist. & ad 7 vesp. que erunt de Dom. licet Jest. Apost. fuerit festum loci, sol. mem. de Ap. et de S. Maria. Se. vesp. tn Dom. erunt de commem. & mem. de oct. de Dom. et de S. — : cum ant. Ave Maria.—Fer. 2, 3, @ Sabb. de commem: nisi ubi fest. Ap. est fest. loct: guia 202, licet infra oct. non fiat de eo nisi mem. in Adu, tamen in octuva die fiant ix. lect. cum invitatorio triplict, et commem. Beate Marie fiat alia fer. viz. hac hebdo- mada fer. 5 precedenti.—Fer. 4 de Sa Osmundo: omnia de Comm. unius Conf. et Pont—Fer, 5 de fer. cum Resp. fer. et Missa x! 4 fer. Et Missa de oct. dicitur in Capitulo im Sabb.’ See the Cambridge edition — ( of the Sarum Breviary. ν ! MORNING AND EVENING PRAYER. versus psalmi repetatur solum hec pars, Occurramus. Li? deinde eincipiatur totum invitatorium. | Hymnus, Verbum supernum prodiens, &c. | Iste tres antiphone sequentes incipiantur in secunda forma. In ἃ, nocturno Antifhona:+ Non auferetur Sceptrum de Juda, t dux de femore ejus: donec veniat qui mittendus est. Ps. 3eatus vir. Ps. Quare fremuerunt. 205. Domine quid multipl. 2s. Domine ne in furore. Sb uno Gloria Patri. _Antiphona: Erit expectatio gentium, lavabitque vino stolam uam, et sanguine uve pallium suum. Psal/mz: Domine Deus aeus. Domine Dominus noster. Confitebor.2. In Domino con- do. Sb uno Gloria. _ Antiphona: Pulchriores sunt oculi ejus vino, et dentes ejus lacte andidiores. Psalmz: Salvum me fac. Usque quo. Dixit insi- iens. Domine quis habitabit. Vers. Ex Sion species decoris ejus. tesf. Deus noster manifeste veniet. Deinde dicatur Pater noster, e¢ Credo in Deum, a fofo choro vivatim. Et notandum est quod nunguam in ecclesia Sar. tnct- wutur Pater noster, zec Ave Maria, a sacerdote in audientia ad liguod servitium, nisi ad missam tantum, ubi totaliter in audientia ‘icantur vel cantentur. Et postea dicat sacerdos in audientia, Et ne os. Chorus. Sed libera. Clericus lector dicat, Jabe domine benedicere.? Sacer. Bene- ictione perpetua: benedicat nos Pater seternus. | Clericus primam lectionem legat hoc modo. Lect. ἡ. Visio Esaiz lii Amos quam vidit super Judam et Hierusalem: in diebus Ozia, oatham, Achaz, et Ezechiz,regum Judz. Audite cceli, et auribus ‘ercipe terra: quoniam Dominus locutus est. Filios enutrivi et xaltavi: ipsi autem spreverunt me. Et finiatur cum hac clausula, Heec dicit Dominus: convertimini id me, et salvieritis. E¢ notandum quod omnes lectiones de pro- hetia per totum annum terminantur cum hac clausula, Heec dicit Dominus, 22252 in tribus noctibus ante pascha. Religue vero lectiones wm Tu autem domine miserere nostri fxdantur, nist solummodo in igilits mortuorum, et nisi in tribus noctibus ante pascha. /1 On the meaning of the Anti- ‘hon, as giving the key-note of the ) ason, see Freeman, I. pp. 120 5646. would invoke a blessing apparently comes from the Eastern ritual. The formula is rendered by Mr. Freeman _2-Confitebor, or Ps. ix. in the atin Psalter, corresponds to Ps. ix. bibles. | 5. This request to the priest that he }| : || nd x. in the Hebrew and English. (I. p. 113), ‘Sir, desire God to bless us.’ In the East, however, the priest acceded to the request by blessing God; in the West, by blessing him- self and the congregation. Pater nostéer and Credo said pri- vately. Lectio I. [/sa. #. 1, αἱ t 184 The Matin Offices. ----- The Respon- 5077}. Lectio 77. saat. 8. 4.1) “ectio III. Isa. 2. 5, 6.) Second Nocturn. Ps. xvt.— ΕΑ rey τὶ = seep Reta STE” Sa aa ee yg gis mga ac maak = as ee, ae ae -. oo - κὰν“ -- - a = ᾿ Ἂς - THE ORDER FOR DAILY oe τὴν - Finita lectione non respondeat chorus Deo gratias in audientia: sed statim absque intervallo Resp. incipiatur. Aspiciens a longe ecce video Dei potentiam venientem, et nebulam totam terram tegentem. Ite obviam ei et dicite: Nuntia nobis si tu es ipse qui regnaturus es: In populo Israel. 2. vers. Quique terrigenz, et filii hominum simul in unum dives et pauper. Chorus. Ite obviam., — it. vers. Qui regis Israel intende, qui deducis velut ovem Joseph. — Chorus. Nuntia. 222. vers. Excita potentiam tuam et veni, ut salvos facias nos. Chorus. Qui regnaturus es. Gloria Patri. Chorus, — In populo. esp. Aspiciens. et percantetur a choro. ( Lectio secunda.1 Cognovit bos possessorem suum, et asinus pre sepe domini sui: Israel autem non me cognovit, et populus mew non intellexit. Vee genti peccatrici, populo gravi iniquitate, se ini nequam, filiis sceleratis. Dereliquerunt Dominum, blasphemaverunt sanctum Israel, abalienati sunt retrorsum, Heec dicit. Res. Aspicie- bam in visu noctis: et ecce in nubibus cceli filius hominis venit, Et datum est ei regnum et honor: et omnis populus, tribus, et linguz servient ei. Vers. Potestas ejus potestas eterna que non auferetur: et regnum ejus quod non corrumpetur. Et datum est εἰ regnum et honor. 7 Lectio tertia.2 Super quo percutiam vos ultra addentes preva Ὄ cationem? Omne caput languidum et omne cor moerens: a aa ta pedis usque ad verticem non est in eo sanitas. Vulnus et livor et plaga tumens, non est circumligata : nec curata medicamine, neque fota oleo. /tes. Missus est Gabriel angelus ad Mariam vig desponsatam Joseph, nuntians ei verbum, et expavescit virgo de ~ lumine: ne timeas, Maria, invenisti gratiam apud Dominum: ecceé concipies et paries. Et vocabitur altissimi filius. Vers. Dabit εἰ Dominus Deus sedem David patris ejus: et regnabit in domo Jacob in zeternum, Et vocabitur. ’ In secundo nocturno. Ant. Bethleem non es minima in prin cipibus Juda: ex te enim exiet dux qui regat populum meum Israel: ipse enim salvum faciet populum suum a peccatis eorum. Ps. Col n serva. Az. Ecce virgo concipiet et pariet filium: et vocabitut nomen ejus Emmanuel. . 5. Exaudi Deus. Az. Orietur in diebus ejus justitia et abundantia pacis: et adorabunt eum omnes reges omnes gentes servient ei. /s. Diligam te. Vers. Egredietur virga de radice Jesse. es. Et flos de radice ejus ascendet. Ἱ Tres media lectiones de sermone beati Maximéi episcopi: 1 Preceded by the Benediction:— * The Benediction:—Spiritus Sanet Deus Dei Filius: nos benedicere et gratia: illuminet corda et corpora adjuvare dignetur, nostra, i L MORNING AND EVENING PRAYER. legantur sine titulo, sed cum jube Domine zncipiantur: et cum Tu wutem finzantur. _ Lectio guarta Igitur quoniam post tempus spiritualibus epulis -eficere nos debemus: videamus quid evangelica lectio prosequatur. Ait enim Dominus (sicut audivimus) de adventus sui tempore. Sicut fulgur coruscans desub ccelo: ita erit adventus filii hominis. t addidit in consequentibus: In illa nocte erunt duo in lecto uno: nus assumetur, et alter relinquetur. Duze molemtes in pistrino: na assumetur, et altera relinquetur. Res. Ave Maria, gratia plena, Dominus tecum. Spiritus sanctus superveniet in te: et virtus Itissimi obumbrabit tibi: quod enim ex te nascetur sanctum : ocabitur filius Dei. Vers. Quomodo fiet istud quoniam virum non ognosco? et respondens angelus dixit ei. Spiritus sanctus. _ Lectio guinta.2 Movet fortasse nos fratres; cur Dominus adven- am suum indicans noctis se tempore ostenderit adventurum. tique ejus adventus magna cum claritate diel, magno cum timore et emore suscipietur a cunctis. Frequenter audivimus sacris literis redicatum: priusquam Dominus Jesus Christus adveniat anti- iristum regnaturum. Qui ita tenebras humano generi suz pravi- tis infundet; ut lucem veritatis nemo pcene respiciet: et caligine opria operiens mentes hominum ccecitatem quandam spiritualibus is exhibebit. Aes. Suscipe verbum, virgo Maria, quod tibi a omino per angelum transmissum est: concipies per aurem, Deum ies et hominem. Ut benedicta dicaris inter omnes eankeres ers. Paries quidem filium: sed virginitatis non patieris detrimen- efficieris gravida, et eris mater semper intacta. Ut benedicta. ctio sexta. Nec mirum si diabolus emittat iniquitatis tenebras : m ipse sit nox omnium peccatorum. Ad hujus igitur noctis caliginem depellendam, velut fulgur quoddam Christus eniet. Et sicut lucescente die nox subvertitur, ita coruscante wvatore antichristus effugabitur. Nec ulterius poterit disseminare quitatis suze tenebras, cum lumen veritatis effulserit. Res. Salva- em expectamus Dominum Jesum Christum. Qui reformabit pus humilitatis nostra. Configuratum corpori claritatis suze. ys. Sobrie et juste et pie vivamus in hoc sxculo: expectantes tam spem et adventum glorie magni Dei. Qui reformabit pus. Gloria Patri et Filio. Configuratum corpori. ‘x tertio nocturno. Ant. Nox preecessit, dies autem appropin- vit: abjiciamus ergo opera tenebrarum, et induamur arma lucis. The Benediction: : Omnipotens petuze: det nobis gaudia vite. minus: sua gratia nos benedicat. 3 The Benediction: Intus et ex- The δον πο: Christus per- terius: nos purget Spiritus almts, Lectio V. Leztio Vi. Third LVocturn. Lectio VIL. Lactio VIII. THE ORDER FOR DAILY Ps. Coeli enarrant An, Hora est jam nos de somno surgere aperti sunt oculi nostri surgere ad Christum: quia lux vera est fulgens in ceelo. Ps. semper: suum a peccatis eorum. Lectio septima de expositione evangelti hoc modo incipiatur post Lectio sancti evangelii secundum Mat.’ In illo tempore: Cum appropinquasset Jesus Hierosolymis, acceptam benedictionem theum. Exaudiat te. modestia vestra nota sit omnibus hominibus: prope est: nihil solliciti sitis: sed in omni oratione petitiones ves innotescant apud Deum. /s. Domine in virtute. dietur Dominus de loco sancto suo. es. Veniet ut salvet populum) An, Gaudete in Domino Dominus © as | Vers. Egre. et venisset Bethphage ad Montem Oliveti: tunc misit duos disci- pulos suos dicens eis; Ite in castellum quod contra vos est: et statim invenietis asinam alligatam et pullum cum ea. adducite mihi. Et rel. Finitis verbis evangelit dicat lector titulum de omelia sub eodem tono . . . Bethphage domus buccz, sive domus maxillarum interpretatur, qui sacerdotum viculus erat; et on Solvite e fessionis portabat typum. Et erat situs in Monte Oliveti, ubi lumen scientiz, ubi laborum et dolorum requies est. Non immerito possunt duo discipuli ad exhibend: de Domino animalia destinati, duo preedicatorum ordines (unus vide licet in gentes, alter in circumcisionem directus) intelligi. duo mittuntur: sive propter scientiam veritatis et operationis mundi- tiam: sive propter geminz dilectionis (Dei videlicet et proximi) sacramentum toto orbe preedicandum. es. Audite verbum Domini’ gentes, et annuntiate illud in finibus terree: et in insulis que pra al Salvator noster adveniet. Salvator. Ite in ,castellum quod contra vos est. enim apostolos erat, nec jugum doctrinarum volebat accipere. Misst isti discipuli doctores significant, quos ut indocta ac barbara totius orbis loca (quasi contra positi castelli mcenia) evangelizando pene trarent, destinavit. Et statim invenietis asinam alligatam et pullum discipulos suos. sunt dicite. facite: loquimini et clamate. Lectio octava.* 1 On Sundays and Festivals in the West, the Gospel for the day, or the beginning of it, was read at Matins with three lections out of a homily upon it. Thus, together with the use of the Collect for the day, a reflection of the great Rncharietic John :—Fons Evangelii: replat m Service was cast upon the Matin Office. Freeman, I. p. 130. The Benediction, if the Gospel was from Tunc misit duos Qui recte Vers. Annuntiate, et audit Con St. Matthew :—Evangelica lectio: sit nobis salus et protectio. If St. Mark :—Evangelicis armis: mu niat nos conditor orbis. If from ὃ Luke :—Per Evangelica dicta: dé we antur nostra delicta. If from Το comets coeli. 2 The Benediction ; Divinum aux! lium: maneat semper nobiscu y a ,? MORNING AND EVENING PRAYER. 1m ea: solvite et adducite mihi. Introeuntes mundum predica- res sancti invenerunt pullum nationum perfidiz vinculis irretitum. umiculis enim peccatorum suorum unusquisque constrictus erat. ec solum nationum, verum etiam Judzorum. Omnes enim pecca- tunt, et egent gloria Dei. Aes. Ecce virgo concipiet, et pariet ium, dicit Dominus. Et vocabitur nomen ejus admirabilis Deus ‘tis. Vers. Super solium David ct super regnum ejus sedebit in ernum. Et vocabitur. ctio nona Asina quippe quz subjugalis fuit et edomita, syna- quz jugum legis traxerat, pullus asinz lascivus et liber, pulum nationum significat. Super quem nullus adhuc hominum dit: quia nemo rationabilium doctorum frenum correctionis quod | linguam cohiberet a malo, vel in arctam vite viam ire cogeret: mo indumenta salutis quibus spiritualiter calefieret populo atium utilia suadendo contulerat. Sederet namque super illum m0, Si aliquis ratione utens ejus stultitiam deprimendo corrigeret. s, Letentur cceli et exultet terra; jubilate montes laudem; quia jminus noster veniet. Et pauperum suorum miserebitur. Vers. ietur in diebus ejus justitia et abundantia pacis, Et pauperum. dria Patri. Et pauperum. Von dicatur Te Deum laudamus? 247 totum Adventum, de beungue fit servitium, sed nonum responsorium reincipiatur. tum Domine dominatorem terre. es. De petra deserti montem filie Sion. Sacerdos dicat Deus in adjutorium wa? γα. 5: Laudibus Ax. In illa die stiilabunt montes dulcedinem: et es fluent lac et mel: alleluia. Ps. Dominus regnavit. Ax. ndare filia Sion: exulta satis filia Hierusalem: alleluia. Ps. ilate Deo. Az. Ecce Dominus veniet, et omnes sancti ejus 1 60: et erit in die illa lux magna; alleluia. Ps. Deus, Deus s, ¢¢ Ps. Deus misereatur, sed uno Gloria Patri dicantur, quod per totum annum observetur, quando Gloria Patri dicctur. Omnes sitientes venite ad aquas: querite Dominum dum e ordinary ninth Benediction, iz cappa serica in stallo suo Ps. Te Advent to Trinity, was:—In Deum alta voce. Notandum est e Sancti Spiritus: benedicat gwod per totum annum dicitur ad rater et Filius: and from Trinity matutinas Te Deum extra adventum, }dvent:—In charitate perfecta: ef nisi a lxx. usyue ad pascham, et Ι met nos Trinitas Sancta. nisi in ferialibus quando de feria Vf Brev. Sar. ln die nativitatis agitur, et nisi in festis iit. lectionum (7712, Ad mat. ‘ Finito evan- que fiuntin vigiliis,et in iv.temporibus incipiat sacerdos executor officii extra hebdomadam pentecostes...’ Lectio LX. LAuDs. ~ PS. XCitin C5 lxttt., dxvit. 188 The Matin Offices. Benedicite. cxlvitt.—cl, The Little Chapter. Roni.Xiit.11. The Hymn. Benedictus. The Collect. The demory THE ORDER FOR DAILY inveniri potest: alleluia. Ps. Benedicite omnia opera, δ dicatur sine Gloria Patri per totum annum quandocungue dicitur. An. Ecce veniet propheta magnus: et ipse renovabit Hierusalem: alleluia. Ps. Laudate Dominum de ceelis. Ps. Cantate Domino, et Ps. Laudate Dominum in sanctis, sud uno Gloria Patri dicantur in Laudibus per totum annum guando Gloria Patri dicitur. Hi psalmi predicti dicantur in Laudibus omnibus dominicis per annum preterquam a lxx. usque ad pascha tantum. Dicantur etiam in omnibus festis sanctorum, tam 222, quam tx. lectionum, per totum annum, et non in ferits. Capitulum. Hora est jam nos de somno surgere: nunc enim propior est nostra salus quam cum credidimus. Chorus dicat Deo gratias. Hymnus. Vox clara ecce intonat, &c. Vers. Vox clamantis in deserto. rectas facite semitas Dei nostri. Iste versus, et ceteri versus predicti, scilicet de nocturnis, dicantur per totum adventum suis locis quando de temporali agzitur. Ax. Spiritus sanctus in te descendet Maria: ne timeas habens in Ps. Benedictus.2 Oratio. Excita quesumus, Domine, potentiam tuam et veni: ut ab imminentibus peccatorum nostrorum periculis te mereamur?® protegente eripi, te liberante salvari, Qui vivis. An. Missus est Gabriel angelus ad utero filium Dei: alleluia. Memoria de sancta Maria. Mariam virginem desponsatam Joseph. Oratio. Deus qui de beatz Mariz. Deinde dicantur matutine dé S. Maria, sine nota, statim post vesp. et mat. de die, quando tn choro adicuntur. 1 The capitula are generally brief summaries of the Epistles in the Communion Office (Bona, Psalmod. xvi. 16), and on the greater Sundays and Festivals consist of:the first few lines of the Epistle: for ordinary Sundays and week-days a fixed cafz- tulum was used. Freeman (22 71271- ciples, 1. pp. 137 544.) compares it with the frokeimenon, or summary of the Epistle, read at Vespers in the Eastern Church. 2 The following is the conclusion of Lauds on Sunday in the Psalter. Canticum Lacharie Propheta, Bene- dictus. “Ps. cxxii. Ad te levavi. Gloria Patri. Kyrie eleison. Pater es. Parate viam Domini: Vers. Egredietur virga. noster. ~ Exsurge, Domine, adjuva nos: Et libera nos propter nomen tuum. Domine, Deus virtutum, con- verte nos: Et ostende faciem tuam et salvi erimus. Domine exaudi, Et clamor. Dominus vobiscum, Oratio. Ecclesie tuz, Domine, preces placatus admitte: ut destructis adversitatibus et erroribus universis secura tibi serviat libertate; et pacem tuam nostris concede temporibus. Per. 3 “Vocabulum serendi apud veteres ecclesiasticos Scriptores fere idem valet quod comsegui, seu aptum ido- neumque fieri ad consequendum/ Cassandri Of. p. 179. MORNING AND EVENING PRAYER. _ Ad Primam de Adventu Domini. Hymmnus : Jam lucis orto sidere, &c. An. Inilla die. Ps. Deus, Deus meus, respice. /s. Dominus regit. Gloria Patri. Ps. Domini est terra. Ps. Ad te Domine levavi. Gloria Patri. Ps. Judica me. Ps. Deus in nomine tuo salvum me fac. Gloria Patri. /s. Confitemini. Ps. Beati imma- culati. Gloria Patri. Ps. Retribue. Gloria Patri. In omnibus Dominicis quandocungue dicttur Ps. Deus, Deus meus, respice, cum religuis Psalmis ad Primam, adicetur super Quicunque ec antiphona: Te Deum patrem ingenitum, te filium unigenitum, te spiritum sanctum paraclitum, sanctam et individuam Trinitatem toto corde et ore confitemur, laudamus atque bene- dicimus : tibi gloria in secula. Symbolum Athanasiz. Quicunque vult, &c. Capitulum. Regi seculorum, immortali, invisibili, soli Deo honor et gloria in secula seculorum. Amen. Deo gratias. Hoc predictum capitulum dicitur omnibus dominticis, et in fesiis, et in octavis et infra, quando chorus regitur. Resp. Jesu Christe, fili Dei vivi, miserere nobis. Vers. Qui sedes ad dexteram patris. Miserere. Gloria. Jesu. Et his dictis seguuntur preces hoc modo. Kyrie eleison. zzz. Christe eleison. zzz. Kyrie eleison. 227. Pater noster. Et nenos inducas. Sed libera. Vivet anima mea et laudabit te. Et judicia tua adjuvabunt me. Erravi sicut ovis qui periit. Quzere servum tuum, Domine, qua mandata tua non sum oblitus. Credo in Deum. Carnis resurrectionem. Et vitam zternam. Amen. Repleatur os meum laude. Ut cantem gloriam tuam, tota die Magnitudinem tuam. | Domine averte faciem tuam a peccatis meis. Et omnes iniqui- tates meas dele. Cor mundum creain me Deus. Et Spiritum Sanctum tuum ne auferas a me. Redde mihi leetitiam salutaris tui. Et spiritu principali confirma Ε. Eripe me Domine ab homine malo. A viro iniquo eripe me, Eripe me de inimicis meis Deus meus. Et ab insurgentibus in 6 libera me. Τ᾽ Eripe me de operantibus iniquitatem. Et de viris sanguinum salva me. The A thana- stan Creed. The Little Chapter. (x 727.2.17.) The Prayers (Preces). Pater noster. Credo. The Matin Offices, Confession and Absolu- tion. The Collects. (The Collect | festis extra hebdomada Pasche dicatur hec oratio. Domine sancte Jor Grace.) THE ORDER FOR DAILY Sic psalmum dicam nomini tuo in szculum szculi. Ut reddam vota mea de die in diem. Exaudi nos Deus salutaris noster. Spes omnium finium terre et in mari longe. Deus in adjutorium meum intende. Domine ad adjuvandum me festina. Sanctus Deus, sanctus fortis, sanctus et immortalis. Agnus Dei qui tollis peccata mundi, miserere nobis. Benedic anima mea Domino, Et omnia que intra me sunt nomini sancto ejus. Qui propitiatur omnibus iniquitatibus tuis. Qui sanat omnes infirmitates tuas, Qui redimit de interitu vitam tuam. Qui coronat te in mise- ricordia et miserationibus. Qui replet in bonis desiderium tuum. Renovabitur ut aquilz juventus tua. Deinde dicitur confiteor, e¢ misereatur, e¢ absolutio, ut ad Com- pletorium. Sequuntur preces hoc modo. Deus tu conversus vivificabis nos. Et plebs tua letabitur in te. Ostende nobis, Domine, misericordiam tuam. Et salutare tuum da nobis. Dignare, Domine, die isto. Sine peccato nos custodire. Miserere nostri, Domine. Miserere nostri. Fiat misericordia tua, Domine, super nos. Quemadmodum speravimus in te. Domine Deus virtutum converte nos. Et ostende faciem tuam, et salvi erimus. Domine, exaudi orationem meam. Et clamor meus ad te veniat. Dominus vobiscum. Et cum spiritu tuo. Oremus. He preces predicte dicantur ad Primam per totum annum... nist a Cena Domini, usque ad Oct. Paschte, et nisi in die Ant marum. Hec sequens oratio dicitur in omnibus festis duplicibus per annum extra hebdomada Pasche. In hac hora hujus diei tua nos, Domine, reple misericordia : ut per totum diem exultantes in tuis laudibus delectemur. Per. Dominus vobiscum. Benedicamus Domino. Deo gratias. In omnibus dominicis, et in festis sanctorum non duplicibus, et in pater omnipotens zterne Deus, qui nos ad principium hujus diet pervenire fecisti, tua nos hodie salva virtute: et concede ut in hac die ad nullum declinemus peccatum; nec ullum incurramus peri- : MORNING AND EVENING PRAYER. ~ culum : sed semper ad tnam justitiam faciendam omnis nostra actio tuo moderamine dirigatur.1 Per. _ Dominus vobiscum. Benedicamus Domino. Deo gratias. Deinde dicat sacerdos sic, Pretiosa est in conspectu Domini. Mors sanctorum ejus. Deinde dicat sacerdos sine Dominus vobiscum, 42 sive Oremus: Sancta Maria, mater Domini Dei nostri Jesu Christi, atque omnes sancti justi et electi Dei intercedant et orent pro nobis peccatoribus ad Dominum Deum nostrum: ut nos mereamur ab eo adjuvari et salvari: qui in Trinitate perfecta vivit et regnat Deus. Per omnia secula seculorum. Amen. Sacerdos dicat, Deus in adjutorium meum intende. Aes. Domine, ad adjuvandum me festina. Lodem modo dicttur tribus vicibus, Deus in adjutorium. Domine ad adjuvandum. £¢ tunc seguttur stc, Gloria Patri. Sicut erat. Kyrie eleison. Christe eleison. Kyrie eleison. Pater noster. Et ne nos. Sed libera. Et veniat super nos misericordia tua Domine. Salutare tuum secundum eloquium tuum. Et respice in servos tuos et in opera tua. Et dirige filios eorum. Et sit splendor Domini Dei nostri super nos. Et opera manuum nostrarum dirige super nos: et opus manuum nostrarum dirige. Hac sequens oratio dicttur in festis duplicibus, et guotienscunque chorus regitur, extra hebdomada Pasche ; sine Dominus vobiscum, sed tantum cum Oremus. Omnipotens sempiterne Deus, dirige actus nostros in beneplacito tuo: ut in nomine dilecti Filii tui mereamur bonis operibus abundare. Qui tecum vivit. Dominus vobiscum. Benedicamus Domino. 772 omnibus aliis festis et pro- festis dicitur hec oratio, sine Dominus vobiscum, sed tantum cum Oremus. Dirigére et sanctificare et regere dignare, Domine Deus, quzesumus, corda et corpora nostra in lege tua et in operibus man- datorum tuorum : ut hic et in xternum te auxiliante sani et salvi esse mereamur. Per. Et finiatur supradicto modo: videlicet, cum _ Dominus vobiscum, e¢ cum Benedicamus Domino. Et sciendum est quod guandocungue dicitur Ps. Ad te levavi _ oculos, post Matutinas, tunc ad Primam post tabulam lectam? dicitur _ sine nota iste Ps. cxxt. _Levavi oculos meos ad montes. Gloria ᾿ «Cf. the Prime prayers of St. ἀντικειμένης δυνάμεως...πράττειν ἡμᾶς Basil : χάρισαι ἡμῖν ἐν τῇ παρούσῃ τὰ σοὶ εὐάρεστα καὶ φίλα... Freeman, | ἡμέρᾳ εὐαρεστεῖν σοὶ, διαφυλάττων I. Ρ' 222. ἡμᾶς ἀπὸ πάσης "ἀρ δς ἫΝ καὶ πάσης The names of those for whom πονηρᾶς πράξεως, ῥνόμενος ἡμᾶς ἀπὸ the prayers of the Church were βέλου» πετομένου ἡμέρας καὶ πάσης specially desired, The Prayers and Collects at Prime. 192 THE ORDER FOR DAILY ὰ The Matin Offices. --.----.--. VESPERS. Ps. tx.— CXU. The Little Chapter. [Rom.xiit. 11.] Patri. Kyrie eleison. Christe eleison. Kyrie eleison. Pater noster. Et ne nos. Sed libera. Ostende nobis Domine misericordiam tuam. Et salutare tuum da nobis. Salvos fac servos tuos et ancillas tuas. Deus meus sperantes in te. Mitte eis Domine auxilium de sancto. Et de Sion tuere eos. Esto nobis Domine turris fortitudinis. A facie inimici. Nihil proficiat inimicus in eis. Et filius iniquitatis non apponat nocere eis. Domine exaudi. Et clamor. Dominus vobiscum. Et cum spiritu tuo. Oremus. Adesto Domine supplicationibus nostris: et viam famulorum tuorum in salutis tuze prosperitate dispone; ut inter omnes viz et vitz hujus varietates tuo semper protegantur auxilio. . Oratio. Omnipotens sempiterne Deus, salus eterna credentium, exaudi nos pro famulis tuis pro quibus misericordiz tuze imploramus auxilium: ut reddita sibi sanitate gratiarum tibi in ecclesia tua referant actiones. Per Christum. Aes. Amen. Excellentior persona dicat, Benedicite. Res. Dominus nos benedicat. In nomine Patris, et Filii, et Spiritus Sancti. Amen. DOMINICIS DIEBUS AD VESPERAS. An. Sede a dextris meis: dixit Dominus domino meo. Ps. Dixit Dominus domino meo. Gloria. Az. Fidelia omnia mandata ejus confirmata in szculum szeculi. Ps. Confitebor tibi. Gloria. Az. In mandatis ejus volet nimis. Ps. Beatus vir. Gloria. Az. Sit nomen Domini benedictum in szecula. 225. Laudate pueri. Gloria. Az, Nos qui vivimus benedicimus Domino. /s. In exitu Israel. Gloria. He predicte antiphone cum suis psalmis dicantur omnibus dominicis per Adventum, et a Domine ne in ira usgue ad do. in ramis palmarum, et in ipsa dominica,; et a Deus omnium usgue ad Adventum Domini, quando de dominica agitur. Capitulum. Hora est jam nos de somno surgere: nunc enim: propior est nostra salus quam cum credidimus. Clericus de 12. forma incipiat hoc responsorium, Tu exsurgens Domine, e¢ fercantetur a choro Misereberis Sion. Cler. Quia tempus miserendi ejus, quia venit tempus. Chor. Misereberis. Cler. Gloria. Chor. Tu exsurgens. Floc Responsorium dicatur quotidie ad ves. per totum Adventum supradicto modo usque ad O sapientia, freterguam in sab. et in fes. sanctorum: ita guod in ferizs dicitur ab uno solo puero in prima MORNING AND EVENING PRAYER. 193 ces. forma, loco nec habitu mutato, sicut in dominicis ab uno clerico de The Evening secunda forma. Hymnus. Conditor alme siderum, &c. Vers. Rorate coeli desuper. Aes. Et nubes pluant justum: aperiatur terra et germinet salvatorem. _ An. Netimeas Maria, invenisti gratiam apud Dominum: ecce concipies et paries filium: alleluia. /s. Magniticat. Oratio. Excita quesumus, Domine, wt supra. Memoria de S. Maria. An. Beata es Maria que credidisti, quoniam perficientur in te que dicta sunt tibi a Domino: alleluia. ‘Vers. Egredietur virga de radice Jesse. Aes. ἘΦ flos de radice ejus ascendet. Oratio. Deus qui de beatz Mariz virginis utero verbum tuum angelo nuntiante carnem suscipere volvisti: praesta suppli- cibus tuis ut qui vere eam Dei genitricem credimus, ejus apud te intercessionibus adjuvemur. Per eundem. Dende dicuntur vesp. de S. Maria: et postea dicuntur vigilie mortuorum: scilicet Placebo ef Dirige, wsgue ad lectiones tantum, etc. ᾿ Ad Completorium, dicto Pater noster e¢ Ave Maria, zuczpzat sacerdos, Converte nos Deus salutaris noster. Aes. Et averte iram tuam a nobis. Deus in adjutorium meum intende. Domine ad adjuvandum me festina. An. Miserere mei Domine: et exaudi orationem meam. Ps. Cum invocarem. L£¢ intonetur psalmus ab aliguo de supertort gradu. Gloria Patri. Ps. Inte Domine speravi. Ps. Qui habitat. Ps. Ecce nunc. Gloria Patri. Az. Miserere. Capitulum. ‘Tu in nobis es Domine: et nomen sanctum tuum invocatum est super nos: ne derelinquas nos Domine Deus noster. \ Hoc capitulum dicitur ad Completorium per totum annum: nisi a Cena Domini usque ad octavas Pasche. Chorus respondeat, Deo ‘gratias. _ Hymnus. Te lucis ante terminum, &c. Vers. Custodi nos Domine. tes, Ut pupillam oculi sub umbra alarum tuarum protege nos. An. Veni Domine visitare nos in pace: ut letemur coram te ‘corde perfecto. Canticum Simeonis. Nunc dimittis. Gloria Patri. Seguuntur preces. Kyrie eleison 272. Christe eleison 222. Kyrie eleison 272, Pater noster. Ave Maria. Etnenos. Sed libera. In pace in idipsum: Dormiam et requiescam. Credo. Carnis resurrectionem. Et vitam zternam. Amen. Benedicamus Patrem et Filium cum Sancto Spiritu. Laudemus Εἴ superexaltemus eum in secula. O The Hymn. ‘ Magnifi- cat.’ The Cellect, and the Memory. Service for the Dead. CoMPLINE. Ps. tu. XLA1. I—b. XCbn'y CX DLL: The Little Chapter. Hier. xtd. [96] The Hymn. Nune di- mittis. The Prayers. Pater noster and Credo. 194 The Evening Offices. Confession and Abso- lution. THE ORDER FOR DAILY Benedictus es Domine in firmamento cceli. Et laudabilis, et gloriosus, et superexaltatus in szecula. Benedicat et custodiat nos omnipotens et miséricors Dominus. Amen. Confiteor, Misereatur, e¢ Absolutionem, fam ad Primam quam ad Completorium per totum annum, quando Confiteor dicitur: et dicatur privatim ut vix audiatur a choro, hoc modo. Sacerdos respiciens ad altare, Confiteor Deo, beate Marie, omnibus sanctis, vertens se ad chorum, et vobis: peccavi nimis cogitatione, locutione, et opere: mea culpa. Resficiens ad altare, Precor sanctam Mariam, et omnes sanctos Dei, resficiens aa chorum, et vos orare pro me. Chorus respondeat ad eum conversus. Misereatur; fostea, primo ad altare conversus, Confiteor; deinde ad sacerdotem conversus, ut prius sacerdos se habuit; deinde dicai sacerdos ad chorum. Misereatur vestri omnipotens Deus: et dimittat vobis omniz peccata vestra: liberet vos ab omni malo: conservet et confirmet ir bono: et ad vitam perducat zternam. Amen. Absolutionem et remissionem omnium peccatorum vestrorum spatium vere pcenitentiz, emendationem vite, gratiam et con’ solationem Sancti Spiritus: tribuat vobis omnipotens et misericor: Dominus. Amen, Deus tu conversus vivificabis nos. Et plebs tua leetabitur in te. Ostende nobis Domine misericordiam tuam. Et salutare tuum da nobis, Dignare Domine nocte ista. Sine peccato nos custodire. Miserere nostri Domine. Miserere nostri. Fiat misericordia tua Domine super nos. Quemadmodun speravimus in te. Domine Deus virtutum converte nos. Et ostende faciem tuam et salvi erimus. _ Domine, exaudi orationem meam. Et clamor meus ad te veniat Dominus vobiscum. Et cum spiritu tuo. He preces predicte dicuntur supradicto modo per totum annum ad Completorium, tam-in festis duplicibus quam simpliobus, etia sine regimine chort. Et in fertis, nist a Cena Domini usgue δι oct. Pasche: tta tamen quod in omnibus feriis per Adventum; et: Domine ne in ira, wsgue ad Cenam Domini; et a Deus omnium usque ad Adventum Domini; quando de feria agitur, post ver. Fiat misericordia, statzm sequatur. Exaudi Domine vocem meam qua clamavi ad te. Miserere m et exaudi me. τὴ MORNING AND EVENING PRAYER. Seguatur Ps. Miserere: totus Ps. dicttur cum Gloria, et Sicut erat, sexe nota. Et tunc omnia fiant in prostratione ab inceptione 2. Kyrie el. usgue post orationem, et Confiteor, e¢ Misereatur, eZ Absolutionem ; zfa tamen quod immediate post Psalmum erigat se sacerdos solus stc dicens: Exsurge Domine, adjuva nos. tuum. Domine Deus virtutum converte nos. et salvi erimus. Domine exaudi. Et clamor. Dominus vobiscum. Oremus. Illumina, quzesumus, Domine Deus, tenebras nostras: et totius hujus noctis insidias tu a nobis repelle propitius.1 Per Dominum, ‘in unitate. Dominus vobiscum. Benedicamus Domino. | Hec oratio predicta, cum capitulo et versu Custodi nos, adcatur ad Completorium per totum annum: nist a Cena Domini usque ad octavas Pasche. Omni die per annum post Completorium de die: et post mat. de die preterquam in duplicibus festis: et per octavas corporis Christt, et visitationis, assumptionis, et nativitatis beate Maria, et dedica- tionis ecclesia, et nominis Fesu, et in die animarum, et in vigilits nativitatis Domini, et abhinc usgue ad inceptionem historia, Domine ne in ira ; δέ @ 2222. feria ante Pascham usque ad inceptionem historie Deus omnium, dicitur pro pace ecclesie@e cum genuflextone sine nota iste Ps. Adtelevavi. Gloria. Fintto Psalmo, sequitur Kyrie eleison. Pater noster. Exsurge Domine adjuva nos. Et libera nos propter nomen tuum. Domine Deus virtutum converte nos. Et ostende faciem tuam, et salvierimus. Domine exaudi. Oratio. Ecclesiz tuz, Domine, preces placatus admitte: ut destructis adversitatibus et erroribus universis, secura tibi serviat libertate ; et pacem tuam nostris concede temporibus. fits dictis surgat sacerdos, et omnes clerict a prostratione, oscu- Et libera nos propter nomen Et ostende faciem tuam 1 This collect in the Hereford Use has also:—Salva nos, omnipotens Deus, et lucem tuam nobis concede /perpetuam. E * The Aistory was a term applied to a series of Lections from the his- torical, or other Books of Scripture, or Apocrypha. ‘The first words of the Respond to the first Lection gave the name to the story. And this became practically the name of ‘the Sunday, on which the Book should be begun, and of the week, or longer period, during which the Lections, when de Zemporalt, were read from that Book. Thus the first Sunday after Trinity, on which the First Book of Samuel (i. Regam) should be .begun, and the period of five or more weeks following was called the story Deus omnium. See below, Appen- dix III. O 2 195 The Evening Offices. (The Priest stands to sa, the Verst- cles.) (The Collect Jor aid.) 196 THE ORDER FOR DAILY comer! lantes formulas. Post Completorium dicatur sola oratio, Fidelium roductory Rabries. | animee per Dei misericordiam in pace requiescant., Amen. An important observation applies to these Services, however beautifully constructed, that they never were congregational. In their origin, and in their use, they were monastic. The history of the English Church tells of ceaseless endeavours to make them in practice, what they were in theory, the ritual of the whole body of the faithful. But the sevenfold nature of the scheme on which they were framed, and withal their unvernacular. shape, forbad the possibility of any such use of them. »We now pass to our own living Services, which retain the earlier elements of Psalmody, Scripture, responsive Canticles, Versicles, and Collects, and also deliver these to the people-in their own tongue, and in the most ancient form of a twofold Daily Worship. Sect. IIL—GZENERAL INTRODUCTORY RUBRICS. The Order for Morning and Evening Prayer daily to be said ana used throughout the Year. These two Rubrics were placed as general directions for the whole Public Service in 1552. They give rise to many questions, about which there has always been a difference of opinion and of practice. Daily (1) Are the Clergy bound to say the Daily Service: Seruice. 3 υ ee ἃς ἐξ In 1549 the direction was limited to those who ministered in any church: but in 1552 the Common Prayer was directly substituted for the Breviary, by the order, that ‘all Priests and Deacons should be bound to say daih the Morning and Evening Prayer, either privately on openly, except they were letted by preaching, studying of divinity, or by some other urgent cause;’ and pro: 1 See Freeman, Principles, i. pp. 275 844. MORNING AND EVENING PRAYER. 197 vision continued to be made for the Public Service by the further order, that ‘Curates being at home, and not being otherwise reasonably letted, should say the same in their parish church or chapel? And this is our present order for the continual maintenance of the Public Daily Prayer by Curates, ‘being at home, and not otherwise reasonably hindered ;’ and for the private saying of the same prayers by all Priests and Deacons who have not joined a public congregation, and are not hindered by ‘ sickness, or some other urgent cause. Directions concerning the Litany, and a part of the Communion Service, were also given in 1549, that the Litany should be said or sung upon Wednesdays and Fridays, and after the Litany the Communion Service should be begun (though there were none to communicate with the priest), and read until after the Offertory, con- cluding with a collect and the blessing. And the same part of the Communion Service was directed to be used on ‘all other days whensoever the people be customably assembled to pray in the church, and none disposed to communicate. The only change in this respect made in 1552 was the omission of the Communion Service except on holydays. Although, however, the rubric is strictly in favour of Daily Service, yet the evidence as to the practice before, as well as after the Reformation, tends to show that it has not been by any means in general use in ordinary parish churches. And, indeed, the rule, as interpreted by its imposers, appears to be fully satisfied by Service in such churches on Sundays and holydays, and their eves, with the Litany also on Wednesdays and Fridays.! _ *See Robertson, How to conform such days as are appointed to be to the Liturgy, 2d ed. pp. 14 and 41 kept holy by the Book of Common sqq. Canon xIv. (1604), ‘The Prayer, and their eves.’ ‘Common Prayer shall be said...upon Gene. al Introductory Rubries. Litany days. 108 General Introductory Rubrics. Prayers to be said in the accustomed place of the Church, Chapel, or Chancel. The avcus- tomed place. jand Evening Prayer be said ? THE ORDER FOR DAILY (2) In what part of the church should the Morning To settle. this question was the original intention of the first of these Rubrics. In 1549 the simple direction was given, ‘The priest being in the quire shall begin with a loud voice... But great diversity arose in the manner of*ministration } the more ardent reformers being anxious to change every custom of the medizval Service: hence, not only did some lay aside the vestments worn by the priest, but: they left the accustomed place of reading the prayers. And this was not treated as an unimportant matter; for we find Bucer calling it antichristian’ to say Service in the choir; and opinions of the same class were con- stantly gaining ground throughout the reign of Edward VI. Accordingly, in the new Prayer Book of 1552, this portion of the old preface was placed as a General Intro- ductory Rubric, with the title prefixed, ‘ 7e Order where Morning and Evening Prayer shall be used and said? and the first rubric directed it to be ‘wsed zn such place of the church, chapel, or chancel, and the minister shalt so turn him as the people may best hear. And tf there be any controversy therein, the matter shall be referred to the ordinary... In 1559 this was altered to ‘the accustomed place... except it shall be otherwise deter- mined by the ordinary. ‘The effect of the altered rubric was a permission to retain the customs of 1549, since on Elizabeth’s accession the old usages were in force, an the accustomed place of Service was the chancel: such therefore was to continue, unless the ordinary shoul appoint otherwise? for the better accommodation of the 1 Buceri Script. Angl. Ὁ. 457. 32 The Romanizers naturally ex- pected that this would be done: Scot, bp. of Chester, in his speech in Parliament against the Bill for the Liturgy (1559), mentions ‘praying towards the East,’ as one of the ol practices that would be set aside b the English Book of Prayer. Card well, Conferences, p. 110. Some seem to have made alterations with ot waiting for the direction of the MORNING AND EVENING PRAYER. 199 people. Some bishops used the authority which was given to them, and caused a seat to be made in the body of great churches, where the minister might sit or stand, and say the whole of the Divine Service; or, in smaller churches, a convenient seat outside the chancel dovr This in turn became the general custom: and the Canons (1604) direct a convenient seat to be made for the minister to read Service in, ‘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.? —The Canon thus fixes the meaning of the ‘tubric, which was retained at the last revision (1662), as a sufficient guide to the minister, all mention of Puritan innovations being omitted, and the final direc- tion being left in the hands of the bishop of the diocese. - (3) What should be the dress of the minister? At the end of the Book of 1549 was placed the chapter, now forming a part of the Introduction, ‘ Of Ceremonies, with certain notes for the more plain explication and decent ministration of things contained in this book. The orna- ments of the ministers are here mentioned, which are referred to in our present rubric, as sanctioned by Par- liament in the second year? of Edward VI. ‘In the Saying or singing of Matins and Evensong, Baptizing and Burying, the minister in parish churches, and chapels annexed to the same, shall use a surplice. And in all cathedral churches and colleges, the archdeacons, Ordinary: in 1564 Cecil complained of these irregularities; that some said Service in the chancel, others in the body of the church, some in a seat Made in the church, some in the pul- ὧν their faces to the people. Strype, Parker, p. 152. ἃ Parkhurst’s Articles of Visitation Sor the Duocese of Norwich (1569). This is the first mention that we find made of a reading pew. Hook, CA. Dict. art. PEws. Robertson, pp. 63 5646. 2 Canons (1604) 14 and 82. 3 By the first Act of Uniformity ; above, p. 26. General Introductory Rubrics. Reading pew. Vestments. The Direc- tions of the Hirst Book of Edward VI, ' Sor Minis- ters, 200 General introductory Rubrics. for Bishops, THE ORDER FOR DAILY deans, provosts, masters, prebendaries, and fellows, being graduates, may use in the quire, beside their surplices, such hood as pertatneth to their several degrees which they have taken in any University within this realm. But in all other places, every minister shall be at liberty to use any surplice or no. It is also seemly that gra- duates, when they do preach, shall use such hoods as ° pertaineth to their several degrees. And whensoever the bishop shall celebrate the Holy Communion in the church, or execute any other public ministration, he shall have upon him, beside his rochette,! a surplice or albe,? and a cope? or vestment,* and also his pastoral staff in) his hand, or else borne or holden by his chaplain.’ 1 The word vochette cannot perhaps be traced further back than the thir- teenth century. The chief difference between this garment and the sur- plice formerly was, that its sleeves were narrower. In the time of Henry VIII. and Edward VI. the bishops wore a scarlet chimere over the rochette, which in the time of Eliza- beth was changed for the black satin chimere used at present. Palmer, Orie, Lit, 31. Ὁ. 518: 2 The albe, alba, camisia, linea, was a kind of long tunic reaching to the feet, and generally bound with a girdle of the same. It was worn by the bishop, priests, and deacons in ministering the Communion ; and, instead of it, a bishop might wear a surplice (zd7d. p. 315), a vestment differing from the albe only in having wider sleeves : the name, szferpell1- ceum, is found about the twelfth cen- tury. Jb. p. 320. ὃ The cofe was an ancient garment under the names capa, cappa, pallium, pluviale, &c. Being intended for use in the open air, it had a cowl, and in process of time was entirely open in front. It was used in processions or litanies, and on solemn occasions in morning and evening prayers; by the bishop, except in celebrating the Also ‘ Eucharist, ordination, and other oc- casions, when he used the vestment ; and by priests, if they did not use the vestment, at the Eucharist. The Injunctions of Elizabeth (1564) di- rected the principal minister in col-_ legiate churches to use a cope at Communion with gospeller and epistler agreeably: and this direc- tion was renewed in the Canons (1604). did. p. 312. 4 The vestment, or chasuble, called in the Western Churches casula, planeta, penula, amphibalum, &c., and in the Eastern φαινόλεον or φενώλιον, has been used in the. Christian Church from a period of remote antiquity. It was a garment reaching from the neck nearly to the feet, with only an aperture for the. head. The Latins afterwards divided it at the sides for convenience ; (but the small, opensided chasuble was not used in England :—Rock, Church of our Fathers, 1. p. 323.) It was- much ornamented, and of various colours. This vestment, or a cope, — was appointed by the first English — ritual to be worn \by bishops in all public ministrations, and by priests in celebrating the Eucharist. Palmer, . Ρ. 309. MORNING AND) EVENING PRAYER. the officiating priest at Communion was instructed! to wear ‘a white albe plain, with a vestment or cope,’ and the assistant priests or deacons, ‘albes with tunicles.’” In the Second Book of Edward VI. these ornaments were reduced to the smallest possible amount ; it was then ordered,’ ‘ that the minister at the time of the Com- munition, and at all other times in his ministration, shall use neither alb, vestment, nor cope: but being archbishop, or bishop, he shall have and wear a rochette: and being a priest or deacon, he shall have and wear a surplice only, _ The Rubric in Elizabeth’s Prayer Book did not specify the vestments of the clergy, but referred to her Act of ‘Uniformity, which was prefixed to the Book, and which retained the ornaments of the second year of Edward, until other order should be taken by the Queen. Owing to the prevalence of great irregularities, it was necessary to publish this further order, which was done in the _‘Advertisements’* of 1564. These Articles carefully specified the public and private ‘apparel of persons ecclesiastical.’ The vestments for the public ministration 1¥Fourth rubric before the Com- munion Office (1549). 2 The tunicle, tunica, tunicella, dalmatica, originally had no sleeves, and was often called colobium. It is _ said that wide sleeves were added in the West about the fourth century ; and the garment was then called dalmatic, and was the deacon’s vest- ment when assisting at the Holy Communion; while that worn by | subdeacons—called by the Anglo- Saxons ‘voc,’ and ftunicle generally after the thirteenth century—was of _ the same form, but smaller and less ornamented. Palmer, p. 314; Rock, ᾿ #. p. 383. See also an article on “Church Vestments,’ in the Con- temporary Review (Aug. 1866), pp. 537 sqq-; Blunt, Azzotated Prayer _ Book, Appendix vi, Ὁ. 587; and Vestiarium Christianum,—the origin and gradual development of the Dress of Holy Ministry in the Church, by Wharton B. Marriott, 1868. 3 Second General Rubric before Morning Prayer (1552). τ 4 These ‘Advertisements’ were compiled by Archbp. Parker and other bishops acting as ecclesiastical commissioners, by the Queen’s com- mand, but not with the full concur- rence of her council. They were not signed by the Queen, and they were only enforced by the bishops on their own canonical authority. In practice, however, they have been uniformly treated as having the full authority of ‘Injunctions,’ and are recognised in the Canons of 1604 (Can. xxiv.). See Cardwell, Doc. Ann. LXV. and note, pp. 321 sq. General Introductory - Rubrics. Sor the Priest at Commu- nion. Vestments ordered in the Second Book of Edward VJ. in the Advertise- ments of Elizabeth, 202 THE ORDER FOR DAILY General Introductory "Rubrics, and in the Canons. Ornaments of the Church. Candles for- bidden in the Injunctions (1549). in collegiate churches at Communion were copes, and at all other prayers or sermons surplices with hoods: and for parish priests in saying prayers, or ministering the sacraments, or other rites of the Church, ‘a comely sur- plice with sleeves, to be provided at the charges of the parish.” 1 The Canons (1604) direct surplices to be worn in college chapels on Sundays, holydays, and their eves, and hoods by graduates: copes to be worn at the mini- stration of the Holy Communion in cathedral and colle- giate churches, and surplices and hoods at other times; and a surplice by every minister in parish churches.” (4) What are the legal ornaments of the church? No direction was given upon this subject in Edward’s Fitst Prayer Book, or in the Act of Uniformity which sanc- tioned it: but the publication of the book was imme- diately followed by Injunctions, condemning sundry popish ceremonies, and among them forbidding to set ‘any light upon the Lord’s board at any time.’? This was especially mentioned, since the Injunctions of 1547 had forbidden candles before pictures or images, but allowed ‘only two lights upon the high altar, before the sacrament, for the signification that Christ is the very true light of the world.* Although these Injunctions (1549) have not the authority of Parliament, yet they were undoubtedly issued with the intention of promoting that uniformity in all parts of Public Worship which had been enjoined by statute, and under the large notions of the royal supremacy which then prevailed. They may — fairly be considered as affording evidence of the con- temporary practice, and of the intention of the authors of the Prayer Book in matters of rites and ceremonies. Persons who yield the amount of authority to these 1 Cardwell, Doc. Ann. LXV. p. 3 Cardwell, Doc. Ann. Xv.; above, 326. Ῥ. 29, 7106 7. 2 Canons 17, 24, 25, and 58, 4 Lbid. τι. § 3. MORNING AND EVENING PRAYER. 203 which is readily given to other Injunctions, consider that candles upon the Communion Table are ornaments which were forbidden in the second year of Edward VL, and therefore are not authorized by our present rubric.’ On the other hand, the terms of Elizabeth’s Act of Uniformity, and of the Rubric of her Prayer Book, General Introductory Rubrics. seem intended to distinguish between the customs Of} 7i%e customs and two tapers burning.’? 1549, represented by Edward’s Injunctions of that year, and those which, not being mentioned and forbidden in the statute, might be considered as authorized by the Parliament in 1549. And she certainly gave this prac- tical interpretation to her own law, since in the royal chapel ‘the cross stood on the altar, and two candlesticks, But it must be also observed that such a practice was not acceptable to the bishops ; and their opinion was plainly expressed to the effect that the law did not mean to enforce a general return to | Edward VI. cap. _ 1 Cardwell, Doc. Ann.1. p.74, mote. The latest decision upon this rubric is thus expressed :—‘ The proposi- ‘tions which their lordships under- stand to have been established by the judgment in the case of ‘‘ Westerton _ gv. Liddell” may be thus settled :— I. The words authority of Parlia- ment, in the rubric, refer to and mean the Act of Parliament 2d and 3d I, giving parlia- mentary effect to the first Prayer Book of Edward VI., and do not refer _ to or mean canons or royal injunc- _ tions, having the authority of Parlia- ment, made at an earlier period. 2. The term orzaments in the rubric _ ‘Means those articles the use of which in the services and ministrations of the Church is prescribed by that _ Prayer Book. _ ments is confined to those articles. _ 4. Though there may be articles not 3. The term orza- expressly mentioned in the rubric, the use of which would not be re- strained, they must be articles which are consistent with and subsidiary to the services, as an organ for the sing- ing, a credence-table from which to take the sacramental bread and wine, cushions, hassocks, &c.... ‘The lighted candles are clearly not ‘fornaments”’ within the words of the rubric, for they are not prescribed by the authority of Parliament therein mentioned,—namely, the first Prayer Book ; nor is the injunction of 1547 the authority of Parliament within the meaning of the rubric.’—Fudg- ment of the Fudicial Committee of the Privy Council (Dec. 23, 1868), zz the case of Martin v. Mackonochie. ‘It is improper, as well as illegal, to place a cross, and still more a crucifix, upon the Communion Table.’ 3 Judgment, “ Knightsbridge case’ (1857). Cf. Blunt, 4 nnotated Prayer Book, p. \xx. 2 Strype infers that sia cross was a crucifix. Avzzals, I. pp. 175 sq. of Elizabeth Opinion of the Bishops. 204. THE ORDER FOR DAILY General Introductory Rubrics, Communion Tables to be decently covered. The Cont- mandments to be set up. Chanceés, the use of all the ornaments which had been found in churches in the second year of Edward and previously to the Injunctions, but only to sanction those ornaments which the Queen chose to retain.} And the Injunctions issued in 1559 made®o mention of such ornaments, but, with the removal of monuments of superstition from the shrines, and walls, and windows of the churches, directed the holy table to be decently made and set where the altar stood, ‘and there commonly covered, as thereto belongeth, and as shall be appointed by the visitors.’? The Advertisements of 1564 directed this covering to be of ‘carpet, silk, or other decent covering,’ and ordered the Ten Commandments to be set up on the east wall over the said table.’ Another intention of these Rubrics was to preserve the chancels from the violence of a class of reformers, who were not satisfied with destroying rood-lofts, but took away the chancel-screens and stalls, under the pretence of providing that the people might hear the prayers. This purpose was answered by permitting the prayers to be said in whatever part of the church was most con- venient ; and it was then ordered that the chancels should ‘remain as they had done in times past, 4—a direction which still forms a part of our Rubric. 1 Above, p. 62. 2 Cardwell, Doc. Ann. 1. Ὁ. 234. 5. χά, p. 326. This order had been given in 1561; see above, p. 65. The ‘things appertaining to churches,’ specified in the Canons (1604), are, a great Bible, the Book of Common Prayer, and the books of Homilies ; a font of stone ; a de- cent communion table, to be covered, in time of Divine Service, with a carpet of silk or other decent stuff, and with a fair linen cloth at the time of the ministration ; the Ten Commandments to be set up on the east end of every church; chosen sentences to be written upon the walls ; a convenient seat for the minister to read service in; a pulpit ; a chest for alms; a surplice with sleeves. It is observable that the ouly vessel for the Communion men- tioned in the Canons is ‘a clean and — sweet standing-pot or stoop of pew= — ter, if not of purer) metal,’ in which the wine should be brought to the communion table. See Canons 20, 58, 830—84. 4 Bishop Cosin explains this, that the chancels should remain ‘diss MORNING AND EVENING PRAYER. Sect. IIl.—WORNING PRAYER. The Sentences, Exhortation, Confession, and Absolution. This commencement of our Service was prefixed in 205 The Sentences, ἄς. (1552). Reason of this addition 1552 to the older formularies. Reference has been made | 1552. for its supposed original to the forms of worship used by the French and German congregations in England, and severally drawn up by Valerandus Pollanus and John a-Lasco.! But if the idea of placing a confession at the opening of the Service was taken from the book of Pollanus, the peculiar doctrines of the French Re- formers were carefully avoided.?, This addition to the old Service may be explained, however, without any distinct reference to these foreign forms. It was not the custom of the period to leave much to the uncertain care or discretion of private individuals ; and hence Homilies were provided to be read by those priests who were not allowed to preach, and addresses to the people were put into the Prayer Bock, wherever the priest was required to exhort them in the course of the Occasional Services. This instruction, therefore, as to the necessity of a daily confession of sins to God, and of a comfortable trust in God’s promises of pardon to the penitent through faith in Jesus Christ,—the great subject of the teaching of the Reformers,—was naturally placed at the beginning of tinguished from the body of the church by a frame of open work.’ Nichols, Addit. Notes, p. 16. The chancel (cancellus) is so called a cancellis, from the bars or lattices separating it from the body of the church. Chancels date from the thir- teenth century. Guericke, Manual of Antig. p. 104 (Morison’s translation). 1 See above, pp. 49 sqq. 2 The followers of Calvin never lost an opportunity, especially in such a form as a Confession, of tracing our actual sins to the original corruption of our nature; see the Confession, above, p. 49. This no- tion is carefully avoided in our forms of prayer. Other expressions are introduced, which are contrary to the Calvinistic theory, such as the plea for mercy in our Confession, by reason of the promises of God de- clared unto mankind by Jesus Christ, and the declaration of the Divine mercy in the Absolution,— who de- sireth not the death of a sinner. See Laurence, Bampt, Lect. notes, pp. 268 sq. and 374. “οὗ The Sentences, &ec. (1652). Origin of the Sentences, THE ORDER FOR DAILY the Daily Prayers, and expressed in words suited to bring religion, as a personal matter of continual obliga- tion, to each man’s conscience. Further, in preparing the English Prayers in 1549, the medieval Confession and Absolution! were entirely omitted, and nothing was put into their place. Hence it became necessary, in revising the Services in 1552, that this defect should be supplied; and the present forms were accordingly com- posed and brought into a much more suitable position, thereby agreeing with similar arrangements in the Ser- vices of other reformed congregations,? and moreover, as a penitential introduction, restoring a primitive feature of Daily Service to its ancient usual place.? In composing these forms,* the revisers acted as they had done throughout the preparation of the English Prayer Book, following the old forms to which the people were accustomed, as far as consisted with purity of doctrine and a congregational use of Divine Service. As the subject to be treated was penitential confession, recourse would naturally be had to the old Lent Ser- vices. Accordingly, we find that the Capztula read at that season were all penitential texts from the prophets ; and, with only one exception, the Senzences from the Old Testament are all but identical with those Capztula, or else are taken from the penitential Psalms which were daily said. To these were added other texts from the New Testament, fitly representing the necessity of — repentance and confession of sin under the Gospel dis- Cardinal | 1 See above, p. 194. 2 Cf. Hermann’s Consultation, fol. 213. ‘It is agreeable to godliness that, as often as we appear before the Lord, before all things we should acknowledge and confess our sins, and pray for remission of the same.’ 3 See Freeman, Lrisciples, &c., I. pp. 57 and ει Quignon had traisposed the Con- fiteor cum Absolutione from Prime and Compline to the beginning of Matins : fol. 58, 65. 4 See Freeman, Principles ‘of Divine Service, ch. iv. ὃ 2, pp: 308— 327. ‘ MORNING AND EVENING PRAYER. 207 pensation. An Fxhortation to these duties, preparatory to Absolution, was a regular part of the Office of the Visitation of the Sick. Also a public Exhortation zm Englishwas sometimes used preparatory to Communion, followed by a Confession also in English, and an Abso- lution in Latin. A part of this Exhortation may be compared with our present Exhortation before Com- munion, and some expressions in it point to the idea and method of our Daily Exhortation! Other phrases _may be traced to the portions of a homily of Leo which were read in Lent.2 The Lxhortation was thus con- structed partly from the preceding Sentences, and partly by adaptations from previously existing forms. The Confession is similarly based on ancient and known forms, with a thoughtful combination of Holy Scripture. To catch the meaning of the word general applied to the Confession, we must refer to the old practice of making such penitential confessions in private as the special duty of the individual. That such acts of con- _trition should be made in general terms by the whole congregation was a new feature in the Public Service. And as this was intended to be, in ordinary cases, a ‘substitute for private confession, it was natural that its terms should be derived from forms which the people had been in the habit of using in those devotional exer- | cises.* The same idea pervades the Absolution. The } 1 Maskell, Mon. Rit. 11. pp. 348 sq. ‘. .. that he be of his sins clean confessed, and for them con- trite, that is to say, having sorrow | in your hearts for your sins... Also ve shall kneel down upon your knees, Saymg after me, I cry God mercy...’ 2 Brev. Sar. Fer. wv. hebdo. i. xl. _ Lectiones de sermone beati Leonis (pape, Lect. #. ‘Quamvis enim, _ dilectissimi, nulla sunt tempora que divinis non sint plena muneribus, ef | semper nobis ad misericordiam Dei | per ipsius gratiam preestatur accessus, nunc tamen omnium mentes majori studio ad spiritales profectus moveri, et ampliori fiducia animari oportet, | quando...’ The opening form of | address was one of usual occurrence, | “ Fratres charissimi.’ 8 Compare (1) the ‘ Ortsen of} David,’ —‘ O Lord...be intent unto us, The Sentences, ἃς. (1552). the E-xhort- ation, the Conjfes- sion, 208 THE ORDER FOR DAILY The Sentences, &c. (1552). and the Absolution. with the exception of the of the confessional. Rationale of the Sen- tences, us, who all as sheep have gone astray, who are all dying creatures :’ (2) Rom. vii. 8—25: (3) thecustomary conclusion of the short passages of Scripture which formed the Lections at Matins, when not taken from the Prophets, — ‘Tu autem, Domine, miserere nostri:’ (4) the ‘ Ovzson of the Priest and the Penitent.’—‘ Spare thou them that confess ; that by thy help...returning from the ways of error to the paths of righteousness, they may possess what thy grace hath bestowed, and thy mercy hath restored.’ Freeman, pp. 319 sqq. 1 See above, p. 194. 2 Compare (1) the extract from Laski’s Form of Service, sup. p. 51 ; and Freeman, p. 313: (2) ‘ Absolu- tionem et remissionem peccatorum,’ changeably by the priest and the choir. take the place of the private and personal absolution Hence it was pronounced minis- terially. The absolving formula took the authoritative and declaratory, in place of the precatory, form. And that the people should receive it as sufficient for their individual necessities, it was prefaced with a declaration that the Divine pardon was capable of being thus effec- tually conveyed to all truly penitent persons. Comber observes, that some of the Sentences contain support for the fearful, and are designed to prevent that excessive dread of God’s wrath which hinders the exercise of devotion (3, 10, strengthen faith in God’s mercy, and thus to comfort the despairing (4, 6, 9); some to inform the ignorant, who think either that they have no sin, or that a slight’ rubric directed it to be pronounced by the minister alone, referring to the old form of Confession and Absolution in the Offices of Prime and Compline, where the whole, last clause, was said inter- It was now to 7); some are designed to sup. Ῥ. 194: (3) ‘Let us beseech,’ until 1661, was, ‘ we beseech,’ which preserved, in a measure, the old idea of mutual intercession. The old form from which it comes was, ‘God grant you ;’ hence it is equivalent to, ‘May God therefore grant us true repentance ;’ Freeman, p. 312: (4). ‘Spatium verze poenitentiz, gratiam: et consolationem Sancti Spiritus,’ sup. Ῥ. 194: (5) ‘Those things ...which we do at this present,’ 2.4 ‘our absolution, our prayers, and all the other duties, which we do at this present perform in his house.’ Comber’s paraphrase: (6) ‘Et ad vitam perducat eternam,’ and the response, ‘Et plebs tua letabitur in te,’ sup. p. 194. _ MORNING AND EVENING PRAVER. 209 | ; Yarn repentance will procure pardon (11, 1); some to rouse ee es the negligent to the duty of immediate repentance| ἅς (1662) (2, 8); and one to reprove the merely formal wor- _ shipper (5). The Exhortation connects the Sentences with the | se Axhort- Confession: it derives the necessity for this duty from reo the Word of God, shows that the present time is most suitable, teaches the manner in which it should be per- formed, and invites to its performance. Its expressions are adapted to instruct the ignorant, to admonish the negligent, to support the fearful, to comfort the doubtful, to caution the formal, and to check the presumptuous,— tempers which are found in every mixed congregation, _and which ought to be prepared for the solemn work of confession of sin. ᾿ς The form provided for this purpose is called a ‘ Gene- | tie Conjes- ral Confession.’ It is general, because all are required |” _to make it ; and it is expressed in general terms, referring to the failings of human life, which are common to all “men, and which may and ought to be confessed by all, without descending to particular sins, of which perhaps some of the congregation may not be guilty. It consists ‘of two parts, besides the Introduction, or Address to God : the first, a confession of our sins of omission and “commission; and the second, a supplication of pardon for the past, and grace for the future. _ The manner in which the Confession should be said 15 distinctly marked: it is to be said of the whole con- gregation after the minister; ie. the minister is to say each clause, and then the people to repeat that Clause after him. The manner of saying the Lord’s Prayer is different ; that is to be said ‘zt him,’ the ἑ: 1 The American Prayer Book has also, Ηδθαΐς. ii. 20; Mal. i. 11; and Ps. xix. 14, 15. P | Be THE ORDER FOR DAILY The Sentence ἄς. (1552), ind the Absolution. Not tobesatd by Deacons. people repeating the clauses simultaneously with the minister. 4 The language of the Absolution is opposed to widely differing errors; one being a groundless trust in sacer-— dotal power which pervaded the older forms, the second a narrow predestinarian view of divine grace and mercy which was gaining ground within the circle of Calvin’s influence. Until the Hampton Court Conference, it was entitled! Ze Absolution, to be pronounced by the minister alone: the explanatory words, or Remission of sins, being added at the revision after that Conference, for the satis- faction of some who thought that the word ‘absolution’ was only popish. At the last revision, the word priest was substituted for mzzzster,—an alteration which shows the intention of the Church to be, that deacons may read the Prayers,? but that one in priest’s orders only may pronounce the Absolution. When a deacon therefore is’ saying the prayers, and a priest is also present, and in his place in the choir, the most proper course appears to. be, that the priest should stand, when the Confession is — ended, and pronounce the Absolution, while the deacon continues kneeling,—he being, in fact, assistant to the priest, and ready to proceed in leading the people in the Lord’s Prayer and the petitions which follow it. But when no priest is present, the deacon should continue’ 1 In the American Prayer Book scribed by Readers, Strype, Azzals, it is entitled, ‘ Zhe Declaration of 1. 151; Cardwell, Doc. Ann. 1. po Absolution, or Remission of Sins ;’? and 302, mote. Lay-readers were gras the Absolution in the Communion dually discontinued; but the public — Service is given as a second form. ministration of deacons became a 2 The present practice arose in general custom, and was recognised Elizabeth’s time (1550), from the by the Act of Uniformity of Charles” necessity of supplying some service II., which ordered (§ 22) that, when | to churches which had no parish any Sermon or Lecture is to be | priest, when not only deacons but preached, the Common Prayers and — even some laymen were licensed Service appointed for that time of | by the bishops to read the service. day shall be openly read by some - See the Articles, or promises sub- priest or deacon. MORNING AND EVENING PRAYER. 211 kneeling after the Confession, and proceed to the Lord’s Prayer. The Absolution contains four particulars: (1) a general declaration of the mercy of God to returning sinners, and (2) of the authority committed to His ministers to pronounce pardon to the penitent ; (3) the declaration of that pardon on condition of true faith and hearty repentance; and (4) an admonition to ask the help of His Holy Spirit to enable us to perform those conditions, that the pardon pronounced in His church on earth may be effectual to our eternal salvation. It will be observed that the word Amen is printed at ‘the end of the Confession; but that the first rubric, directing it to be said by the people at the end of all prayers, occurs after the Absolution: also that the word is printed in a different type at the end of the prayers. In these, the minister says the Prayer, or the Collect, _and then stops, while the people answer their Amen. In other parts, as the Confession, Lord’s Prayer, Creeds, which are repeated by the minister and people, there is nosuch difference ; the minister goes on, and says Amen himself, thus directing the people to do the same. In the -antiphonal portions, as at the end of the Gloria Patri, the word is printed in the same character, thus directing it to be said by the same persons who have said the *Answer’ of the Gloria, it being a part.of that ‘ Answer,’ We come now to the point at which the old Latin Service was transferred to the English Prayer Book. In 1540, as little alteration was made in the form of the Service as was consistent with reformation of doctrine. Hence the Matins and Evensong continued to commence with the Lord’s Prayer : the Ave Maria was omitted; | 4 |e? The Lord’s Prayer may be com- (eighteen or nineteen in number) of _Pared with the fixed daily prayers the Jewish Synagogue, of which some | P2 [have Ε \< oF The Sentexces, ἄς. (1552). Amen. The Lord’s Prayer, 212 THE ORDER FOR DAILY The Lord’s Prayer. the Prayer of the Faith- Sul. To be re- peated by the people. and the priest was directed to say the Lord’s Prayer with a loud voice, instead of repeating it inaudibly.' The custom of the early Church was to keep this prayer from the knowledge of all who were not prepared for baptism ; and hence, as being ‘ The Prayer of the Faith- ful,’ it was only used publicly in the Communion Service, after the catechumens and others, who for various causes” were non-communicants, had been dismissed.2_ The first allusion to its use at the beginning of the Hours is in the Cistercian Consuetudinary (13th century) ; and there, as in the Sarum Breviary, it is preparatory to the Office.? After it was repeated, the priest degan the service ‘with the versicles. The direction that the people should join in repeating the Lord’s Prayer in this place was added in 1661. Pre- viously it had been said by the minister alone on its first occurrence in the Morning and Evening Prayer, and in the Communion Service; and since 1552 by the minister, clerks, and people, when it occurred afterwards. This was contrary to the Roman _ use, but had the authority of the old Greek* and Gal- have supposed it to be a summary. ‘As we forgive them that trespass against us’ is an additional clause, to which the Jewish prayer contains nothing parallel; and it is on this clause that our Lord comments, as though it were a new feature: Matt. vi. 14,15. See Prideaux, Cozzection, pt. i. bk. vi. § 2 ; Freeman, Principles, I. p. 417; Goulburn, Popular Ob- jections to the Book of Common Prayer Considered, p. 55. 1 Inthe Mass the Priest says aloud : ‘Pater noster, qui es in coelis: Sancti- ficeturnomen tuum: Adveniatregnum tuum: Fiat voluntas tua, sicut in ccelo, et in terra. Panem nostrum quoti- dianum [supersubstanivalem, in the Vulgate translation of Matt. vi. 11] da nobis hodie: Et dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. Et ne nos in- ducas in tentationem. esp. Sed libera nos a malo. Sacerdos secrete dicit: Amen.’ In the Hour Offices it was said under the breath, the Priest. raising luis voice at the words, 2¢ 7222. nos inducas in tentationem, to which the Choir responded, Sed ibera nos @ malo. See above, p. 183. : 2 Bingham, Antig. X. 5, 9. ' 8 This was the use of all the English churches: it was also intro= duced by Quignon into his Breviary (1536), but not imto the Roman Breviary until its revision by Pius V. in 1568. Palmer, Orig. Lit. 1. i. 6. 7 4 Gregor. List. ad Fohannem Syracus. Lib. IX. Ep. 12, Off. Ie 941: ‘Dominica Oratio apud Grae ἃ - : : F ῳ MORNING AND EVENING PRAYER. 213 -lican! Churches. In 1661, a further change was made, following the Greek, in opposition to the Roman use, by the addition of the Doxology? at the conclusion of the }; prayer in this and in some other parts of the Services. _ The English Church thus recognises the received text of Matt. vi. 13, as well as that of Luke xi. 4: and there is special reason for its insertion in this place, where the the Office is one of praise. cos ab omni populo dicitur, apud | nos vero a solo sacerdote.’ The whole letter is on the subject of the stual differences between the Greek and Latin Churches. See Freeman, I. pp. 97 sq. 1 Mabillon, De Liturg. Gall. 1. v. § 22. _ 2 Some ancient English versions, from the thirteenth century to 1538, are printed in Maskell’s Appendix to the Prymer, Mon. Rit. τι. 238 sq. All these omit the Doxology, ac- cording to the constant use of the Latin Church. It was inserted in a quarto edition of the Prayer Book in 1630, and in the Prayer Book for Scotland (1637). The form used in ‘the Greek Church is :—Or: σοῦ ἐστιν ἡ βασιλεία, καὶ ἡ δύναμις, καὶ ἡ δόξα, ποῦ Πατρὸς, καὶ τοῦ Ὑἱοῦ, καὶ τοῦ ᾿Αγίου ᾿Πνεύμαι ος, νῦν, καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. τομήν; See Free- ‘™an, pp. 108 sq. * See Palmer, Orig. Zit. 1. i. 7; ‘the Versicles are mentioned in the Rule of Benedict, and in an anony- | mous rule (compiled after 816), which directs this portion to be Lord’s Prayer immediately follows the Absolution, and The Versicles have certainly been used since the sixth century. The first is taken from Ps. li. second versicle with its response appears in the Anglo- Saxon Offices ;? it is the first verse of the 7oth Psalm, which, according to some rules, was repeated entirely, and concluded with Gloria Patri4 15: and the In 1549 this portion said at first rising for Nocturns before going to the church. Mansi, HAV. 933. + The Doxology has the same independent position at the com- mencement of the Eastern Offices. Freeman, I. 112, \.134.. ‘Lhe form used in the Greek Church is: Δόξα Πατρὶ, καὶ Tig, καὶ ᾿Αγίῳ Πνεύ- ματι, καὶ νῦν, καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. Arius altered the form of the Doxology to. suit his heretical opinions, — δοξάζειν τοὺς ἐξηπατημένους διδάξας τὸν Πατέρα διὰ τοῦ Ὑἱοῦ ἐν ᾿Αγίῳ Πνεύματι. Theod. Fab. Heret. τν. c. I, Opp. IV. 233 A. “Εἴ quia non solum in sede apostolica, sed etiam per totum Orientem, et totam Afri- cam, vel Italiam, propter heereti- corum astutiam, qui Dei Filium non semper cum Patre fuisse, sed a tem- pore ccepisse blasphemant, in omni- bus clausulis post Gloria, Sicut erat in principio dicitur, etiam et nos in universis ecclesiis nostris hoc ita dicendum esse decernimus.’ Conc. Vasense III. al. Il. (529) can. v.; Mansi, VIII. 727. Great import- Tance The Lord's Prayer. The Vere sicles. 214 THE ORDER FOR DAILY Ὅν τὰ wes The Psalms. Venite exui- femus. The Invita- tory. was taken from the Sarum Breviary,! and then followed, ‘Praise ye the Lord. Sunday, Alleluia.’? And from Easter to Trinity The Answer, ‘The Lord’s name be praised,’ was first inserted in the Prayer Book for Scot- val land (1637), and was placed in the English Book at the — last revision in 1661. The 95th Psalm has been sung in the Western Churches, from a very remote period, before the Psalms It has been generally termed the of the first nocturn.® Invitatory Psalm. The /nvitatory was an anthem sung before it, and repeated, in part, or entirely, after each verse.4 Therefore the rubric (1549) directed it to be ‘said or sung without any Invitatory.® ance was attached to the correct form of this Doxology, after the rise of the Arian heresy. Basil had used different forms, and wrote his treatise * Concerning the Holy Ghost’ to ex- plain and justify himself. The exact form of words used in Baptism was henceforth taken as the orthodox form of the Doxology. Basil. 2 2792. cxxy, (al. 78)» ΟΣ... 10. p.216tp:? δεῖ γὰρ ἡμᾶς βαπτίζεσθαι μὲν, ὡς παρελάβομεν" πιστεύειν δὲ, ὡς βαπτι- ζόμεθα᾽ δοξάζειν δὲ, ὡς πεπιστεύκαμεν, Πατέρα καὶ Ὑἱὸν καὶ “Ayoy Πνεῦμα. And from the same idea of main- taining the true doctrine probably arose the custom with the great preachers among .the Fathers, con- tinued to the present time, of con- cluding sermons with a form of doxology to the Holy Trinity. See Hooker, Zccl. Pol. v. 42, $$ 7 sqq.3 Bingham, Aztig. XIV. 2, I. 1 Above, p. 182. 2 Hallelujah was anciently much used in the Christian Churches, especially at Easter. In England it was said at the beginning of ¢he Hours, except from Vespers of Septuagesima to Easter Eve, when instead of it was said, ‘Laus tibi, Domine, rex eterne gloriz.’ So also Quignon, Brev. fol. 58. The Greek Church uses it not only on days of gladness, but more constantly on occasions of mourning and fasting, and burials. 3 Strictly, perhaps, the portion to the end of the invitatories was regarded as introductory to the Ser- vice. It is probable that the custom of prefixing one or two Psalms to the Nocturnal Office arose from a desire Llorologion, note, Ὁ. 17. . to allow some little time for the © clergy and people to collect, before the Office began. Benedict (Regula, c. 9) appointed two Psalms, the — second being the Vezite. Orig: Dike. tes 4 See above, p. 182. 5 In the rubric preceding Venzte — there is an instance of confusion between the ecclesiastical terms, reading, saying, and singing, which is found in other rubrics, which belong partly to the earlier Prayer Books, and partly to the last re- vision. At that time the phrase ‘to read prayers’ was coming into — use—probably to distinguish the settled prayers of the Church from the. extemporaneous effusions of Dis- — senters. See the rubric before the Prayer for the King’s Majesty (Morn- Palmer, ~ ἂν 2 MORNING AND EVENING PRAYER. 215 The Psalms follow according to the ancient custom, | The ?ssims. the cliange from the medizval Services being that the | 4 aoe e ent of the whole Psalter is taken in order every month, instead of Psalter, ing Prayer), which belongs to this | period ; ‘ Then these five Prayers following are to be vead here, except _ when the Litany is read, &c.’ See also the rubric before the Apostles’ » Creed; ‘ Then shall be sung or said... except only such days as the Creed οἵ St. Athanasius is appointed to be _read:’ the latter part of this rubric was added in 1661. 70. say, how- ever, does not mean 20 zutome; a _tubric of the Marriage Service, until the last revision, directed, ‘ Then shall be said a sermon.’ The dis- tinction intended by the rubrics is ‘that which has been recognised since 1549, between ‘choirs ‘and places where they sing,’—churches where there are choral establishments, and where the Service is chanted,—and ‘ordinary churches, ‘where there be no clerks,’ and where the Service is tead. But in each case the xIvth Canon (1604) directs that the Com- mon Prayer be ‘said ov sung distinctly and reverently.’ See Robertson, How to Con wform, pp. 139 544. ‘ Cantare missam priscorum phrasi illi dice- bantur, qui sine cantu et privatim ‘celebrabant : ’ Card. Bona, quoted by Maskell, Ancient Liturgy, p. xii. ΟΠ Cassian, /rstitut. Cenobit. ii. 2. Some churches repeated twenty or t Psalms, some more, and some only eighteen; while in some mo- fixed Psalms for each Service throughout the week. The Psalter thus becomes more generally known by the whole of it being used in turn in the Sunday Services. There was nothing unusual in making a new arrange- ment of the daily Psalms. fraternity of monks, and almost every monastery, had its own rules in this respect.! | twelve Psalms had been sung in the nocturns of Matins.? Every church, and every In the English Church, nasteries in Egypt they read fifty, in others sixty Psalms. did. c. 5. By the rule of Columbanus (cap. 7) the whole Psalter was at some sea- sons of the year sung in two nights. In Spain, three Psalms were sung in the Nocturnal Office. Quignon also rearranged the Psalter in his reformed Breviary, giving three Psalms to Matins, and two or three to the Offices of the other Hours, so that the Psalter should be read through every week. The Greek arrangement of the Psalter is given in Zhe Prayer Book Interleaved, by Campion and Beamont, p. 218; also the Benedictine arrangement, p. 220; the Ambrosian, p. 222; and the present Roman, pp. 224 sq. See Palmer, Orig. Zit. 1.1. 9; Bingham, Antig. XIII. 10, § 10. 2 Blunt (Annotated Prayer Book, Ῥ. 314) gives a Table of the ordinary Course appointed in the medizval Church of England, observing that, in practice, less than one half of the Psalms were sung through weekly, owing to the frequent occurrence of Festivals. Cf. the Preface to the Prayer Book (1549). Mr. Blunt also gives a much more simple Course found in some Psalters ad usum in- signis ecclesia Sarum et Ebor. (1418— 1516). 216 ta THE ORDER FOR DAILY The Psalius, Version of the Psalter. The custom of singing the Psalms is undoubtedly primitive, and was continued by the early Christians from the Temple Service, which consisted chiefly of forms taken out of the Book of Psalms,? and the prayers of the modern Jews are also chiefly gathered from the same source. : In the early Christian Church the Psalms were so often repeated that the poorest Christians could say them by heart, and used to sing them at their labours, in their houses, and in the fields. It is also certain that — in the fourth century, if not earlier, they were chanted antiphonally.? . The version used in the Psalter is the old translatibll of the Bible—that of Tyndale and Coverdale (1535) and Rogers (1537)—which was revised by Cranmer (1539), and published in a large volume, and placed in the churches with the royal sanction. The other portions — of Scripture in the Prayer Book were taken from the last translation at the revision in 1661. But the old Psalter was not altered: the choirs were accustomed to it ; and its language was considered to be more smooth and fit for song.* ὁμοῦ μὲν τὴν μελέτην τῶν λογίων > A , A s\ ᾿ ἐντεῦθεν κρατύνοντες, ὁμοῦ δὲ καὶ τὴν ᾿ ἢ Cor.; xivs 26); Col. ἀπε 1; 21 Chron. xvi., xxv. See Free- man, Principles, 1. pp. 60 sqq. 3 The following is Basil’s account of the Nocturnal Service in his church (S. Basil. Offs. I. 311, LE pist. ad Clericos Neocesar. p. 450, ed. Bened. Paris. 1839): τὰ viv κεκρατηκότα ἔθη πάσαις ταῖς τοῦ Θεοῦ ἐκκλησίαις συνῳδά ἐστι καὶ σύμφωνα. Ἔκ νυκτὸς γὰρ ὀρθρίζει παρ᾽ ἡμῖν 6 λαὺς ἐπὶ τὸν οἶκον τῆς προσευχῆς, καὶ ἐν πόνῳ καὶ θλίψει καὶ συνοχῇ δακρύων ἐξομολογούμενοι τῷ Θεῷ, τελευταῖον ἐξαναστάντες τῶν προσευχῶν εἰς τὴν ψαλμῳδίαν καθίστανται. Καὶ νῦν μὲν διχῆ δια- νεμηθέντες ἀντιψάλλουσιν ἀλλὴλο:»ς προσοχὴν καὶ τὸ ἀμετεώριστον τῶν καρδιῶν ἑαυτοῖς διοικούμενοι. Ἔπειτα πάλιν ἐπιτρέψαντες ἑνὶ κατάρχειν, τοῖν, μέλους οἱ λοιποὶ ὑπηχοῦσι᾽ καὶ οὕτως ἐν τῇ ποικιλίᾳ τῆς ψαλμῳδίας τὴν 4 νύκτα διενεγκόντες, μεταξὺ προσευχότ μενοι, ἡμέρας ἤδη ὑπολαμπε ὅσης, πάν. τες κοινῇ ὡς ἐξ ἑνὸς στόματυς καὶ μιᾶι καρδίας τὸν τῆς ἐξομολογήο ἕως ψαλ- μὸν ἀναφέρουσι τῷ Κυρίῳ, ἴδια ἑαυτῶν ἕκαστος τὰ ῥήμα α τῆς μετανοίας ποιούμενοι. See ἃ full account of 6 ancient Psalmody in Bingham, 4 ntige wav τς 4 The Roman Psalter was the old ~ (called the /ta/ic) version partly core 4 MORNING AND EVENING PRAYER. 217 SS a aE _ The repetition of the Doxology ‘at the end of every Psalm throughout the year’ was ordered in 1549. the Breviary it had been appointed after some Psalms, or after a series of Psalms. Ι Ι | ~ rected by Jerome. In the sixth cen- tury Gregory of Tours introduced the Gallican Psalter, which was _ Jerome’s more correct version. This was brought into England before the coming of Augustine. Slightly al- “tered at the last revision of the Vul- _ gate, it is in use throughout the Latin “Church. Having been frequently translated into Anglo-Saxon and _ medizval English, it is still the basis οὗ our Prayer Book version. See Heurtley, Harmonia Symbolica, p. 86, note; Blunt, Annotated Prayer Book, ΠΡ: 315. _ 1 The American _ divides the Psalter but it has also ten Psalms, to be used instead of the Psalms for the day, at the discre- ‘tion of the Minister ;’ and ‘ Portions of Psalms to be sung or said at ᾿ς Morning Prayer, on certain Feasts and Fasts, instead of the Vezstite Prayer Book as our own; ‘Selections of In Its use signifies our belief that the same God was worshipped by the Jewish Church as by us, only the mystery of the Holy Trinity is more clearly revealed to us; and we by this addition turn the Jewish psalms into Christian hymns.* The position which our Church gives to the fending of Scripture in the Daily Service commends itself to our reason. After Confession and Absolution, which may be called the preparation for worship, and Psalmody, we are in a fit disposition to hear what God shall speak to us by His word. Two Lessons are read, one from the Old, _and one from the New Testament; showing the harmony “between the Law and the Gospel, and the unity of the Church under its two dispensations ; _ darkness of the older prophetical and typical revelation the comparative exultemus, when any of the fore- going Selections are to follow in- stead of the Psalms, as in the table.’ These ‘ Portions’ are formed of verses culled out of certain named Psalms; and are invitatories for Christmas Day, Ash Wednesday, Good Friday, Ascension Day, and Whitsun Day. The rubric after Ventte is: ‘Then shall follow a Fortion of the Psalms, as they are appointed, or one of the Selections of Psalms set forth by this Church. And at the end of every Psalm, and likewise at the end of the Venite, Benedicite, Fubilate, Bene- dictus, Cantate Domino, Bonum est confiteri, Deus misereatur, Benedic, anima mea,—MAY be said or sung the Gloria Patri; and at the end of the whole Portion, or Selection of Psalms for the day, SHALL be said or sung the Gloria Futri, or else the Gloria in excelsis, as followeth,’ The Lessons. The Doxo- 2 logy repeate at the end of every Psalm. The Lessons 212 THE ORDER FOR DAILY The Lessons. | being made clear by the history of the life of Jesus The Lections in the Bre- ULary 22127716- vous, but short. with reading.” Christ, and the preaching of His Apostles. That in the short extant notices of the early Church we should find traces of this custom is nothing more than we should expect. writings of the Prophets and Apostles were read in the congregation on Sunday. Justin Martyr? says that the In the fourth century the Psalmody, which formed a large portion of the Service, was ordered not to be continuous, but to be mingled In the Gallican Church in the fifth cen-— tury the Psalms were sung between the reading of the Lessons; and four Lessons were read in an appointed order, from the books of Moses, the Prophets, the Gos-— pels, and the Epistles.2 After the sixth century many of the Western Churches read three, five, seven, or nine Lessons.* In the English Church there were either three or nine Lections in the Nocturns of Matins ;°> but — these were generally very short: some consisting only of a few verses of Scripture ; and some being short extracts from Expositions or Homilies of the Fathers, or Lives of the Saints. Hence, although the Lessons were numerous, but little Scripture was read; and that small — portion was interrupted by anthems.® It was a most 4 Palmer, Ovig. Zit. 1.1. ΤΟΣ, See 1 Justin, Apo. § 87. | ) 7 : the customs of different Churches, 2 Concil. Laodicen. (circ. 367, Cabassut. JVotit. Concil. p. 168) can. 17: μὴ δεῖν ἐπισυνάπτειν ἐν ταῖς συνάξεσι τοὺς ψαλμοὺς, ἀλλὰ διὰ μέσου καθ᾽ ἕκαστον ψαλμὸν γίνεσθαι ἀνάγνωσιν. Mansi, Il. 568. 3 Collatio Lpisc. Gall. (501). Mansi, VIII. 243. ‘Evenit autem ut ea nocte, cum lector secundum morem inciperet lectionem a Moyse ...Deinde cum post Psalmos decan- tatos recitaret ex Prophetis...Cum- que adhuc Psalmi fuissent decantati et legeret ex Evangelio... Denique cum lectio fieret ex Apostolo..,’ Bingham, XIV. 3, § 2. Ψ 5 See above, pp. 183 sqq. ὙΠΟ smaller and greater festivals were dis- tinguished as festa 111 aut tx lectionum. 5 Comp. the Preface to the Prayer — Book, § Concerning the service of the — Church. Freeman, I. p. 126, See examples of the responds, verses, and vain repetitions, above, p. 184. The Memories were additions of Versicle and Collect in honour of the Virgin Mary, or of a Saint, or of a great τ Feast within the Octave: above, pp. 188, 193. Synodals were the primitive custom.’ less useful. publication or recital of the Pro- vincial Constitutions in the parish churches. Nicholls. ΤᾺ change appears to have been ‘introduced in editions of the Sarum Breviary in 1516 and 1531. Car- dinal Quignon (1536) had appointed three lections, one from each Testa- ment, and one from a Homily: he says (Pref. fol. iii.), ‘ Versiculos, 'Tesponsoria, et capitula omittere _Visum est...locum relinqui voluimus | continenti lectioni Scripture sacre.’ The length of his lection was about fifteen or twenty verses. His plan was the nearest approach to our own, which has the advantage not only of longer portions, but the reading of the second Lesson in the ! - MORNING AND EVENING PRA VER. important change that was introduced in 1549 into this part of the Public Service ; tity of Scripture increased that was actually read, but the reading was made intelligible by being continuous ;+ while the appointment of two chapters, one from the Old, and one from the New Testament, was a return to for not only was the quan- For the first Lessons on ordinary days the course begins at the beginning of the year with Genesis, and takes the books of the Old Testament in their order, omitting, however, chapters, and books, which seemed Isaiah is not read in its order, but is reserved for the season of Advent, he being ‘the Gospel Prophet, containing the clearest prophecies of Christ. In the Calendars of 1559 and 1661, and down to 1872, there were about fifty days, for which Lessons were appointed from the Apocryphal books. been read in the Western Church since the fourth Bentury, ‘for example of life and ‘manners, but not applied to establish any doctrine.’ ὃ The new Lectionary has Lessons from the books of These have of instruction order of the Calendar connects dif- ferent chapters of the New Testament with the fixed Sunday first Lessons. See Freeman, Principles, pp. 342— 340. . * Justin, Afol. §87. Cassian, Just. Cenob. 11. 6: ‘quibus [psalmis] lec- tiones geminas adjungentes, id est, unam veteris et aliam novi Testa- menti....’ Inthe medizval lection system, it was the Old ov the New Testament that was read, not both on the same day. Freeman, p. 344. 5. Hiveron. Pray.) oxv.. in Libres Salomonis, Opp. vol. 1. p. 692, ed. Paris, 1624. In order to establish their canonicity, some writers refer to a canon of a Council of Carthage (circ. 398), the authority of which is ! [very | 210 The Lessons. First Lessons on ordinary aays. The Apa- crypha. ΒΝ ae Pa , 220 THE ORDER FOR DAILY Ἢ The Reecuns. -----.- Wisdom, Ecclesiasticus, and Baruch, for twenty-one days. E The first Lessons appointed for Sundays form a dial tinct yearly course of selected chapters from the Old Testament. These are taken from Isaiah during Advent and Epiphany, and from the Books of Job and. Proverbs for the last three Sundays after Epiphany, Genesis is commenced on Septuagesima Sunday, which is the first step in the preparation for Lent, and when the Sundays begin to be reckoned with reference to the coming Easter. This book, relating the original of our misery by the sin of Adam, and the judgment of God upon the world, has been read during Lent from very” early times in the Christian Church.! The selections” | then proceed through the Historical and Prophetical First Lessons for Sundays. Lessons for Holydays. Books. Another course is provided for Holydays:? proper chapters are appointed, usually for the first and secon very dubious, inasmuch as, like the Roman Church since the Council of Trent (Sess. IV. can. I), it does not muke any distinction between the apocryphal and the canonical books: ‘Item placuit, ut preeter scripturas canonicas nihil in ecclesia legatur sub nomine divinarum scripturarum. Sunt autem canonicz Scripturee, Genesis...Salomonis libri quinque, ..Daniel, Tobias, Judith, Esther, Esdre libri duo, Machabzeorum libri duo..’ can. 47. Mansi, Il. 891. See upon the subject of the Apocry- pha, Horne, /ztrod. App. I. § 1; Cosin, Hist. of the Canon, ch. VI1.; Browne, Exp. of the Articles, pp. 157, 181 sqq. The Calendar pro- vided for the Scottish Church (1637) only appointed chapters from the books of Wisdom and Ecclesiasticus on six saints’ days. The American | Church omits the Apocrypha from δὲ the Calendar of daily Lessons, but retains it in the Table of Lessons fom Holydays. 1 Chrysost. Hom. Vil. ad Poh a Antioch. Opp. 11. p. 100, ed. Par, 1838, See Maskell, Mon. Rit. 1. "ἢ ΧΧΙΙ. 2 August. Prolog. in δ pist. Foan= - nis, Opp. Ul. 2479, ed. Par. 1837 = ..Interposita est solemnitas sanc- torum clierum, quibus certas ex Evan: gelio lectiones oportet in Ecclesia r citari, que ita sunt annue, ut aliz esse non possint.’ Proper Lessons for Holydays were selected by Muszeus ἯΣ a presbyter of Marseilles (circ. 490); Gennadius, Jélusty. Viror. Cat. ἃ ξ: ‘Muszeus...hortatu 8. Venerii epis- copi excerpsit ex sanctis Scripturis — lectiones totius anni, festivis aptas— ‘4 diebus :’ inter Opp. Hieron. Ix. Pe 183, H. ed. Paris, 1623. - vw? Ἡ Ὁ 1 : Ε MORNING AND EVENING PRAYER.” 221 Lessons, which are suited to the Commemoration, either | Te Lessons. prophetical of it, or, if possible, relating the history of it. There can be no difficulty in determining what should _be read on Holydays when they fall in the week. For the fixed festivals (e.g. Circumcision, Epiphany, &c.) no Lessons are appointed in the Calendar; and therefore on those days, and likewise on the moveable festivals and fasts (such as Passion Week, Ascension Day, &c.), reference must be made to the Table of Lessons proper ‘for Hlolydays. But when a saint’s day falls on a Sun- | 7. day, there has been a difference of opinion in the choice | (275% of first Lessons; one system rejecting all mention of |“““““* the saint’s day, and another substituting the saint’s day for the Sunday. The chapters, however, selected from the Old Testament form a distinct and continuous course for the first Lessons on Sunday ; and this course | of Scripture narrative should not be interrupted by the introduction of a chapter from the Apocryphal Books, which, however otherwise suitable, have been carefully avoided in the appointment of the Sunday Lessons.! The difficulty appears to have originated from a too strict interpretation of the rubric before the Collects in the Morning and Evening Prayer, ‘ Then Shall follow three Collects, &c’—understanding by it that no more than three Collects may be said, or not more than one Collect for the day. But this is not the interpretation which the compilers of our Prayer Book have put upon their own rubric; for a second Collect is added to that for the day at certain seasons, which is, in fact, the insertion of a memory of Advent, and Christmas, and Lent; and three Collects are appointed on Good Friday. Hence it may be argued that the mention of a Saint's day, falling on a Sunday or other festival, should * Cf. Browne, Articles, p. 184; Blunt, Parish Priest, pp. 315 sq. ἢ 222 THE ORDER FOR DAILY The Lessons. --...... The Second Lessons. The Can- ticles. Te Deum laudamius. be made as a memory, by the insertion or addition of the Collect of the saint’s day to the regular Office at Morning and Evening Prayer; and perhaps, in the Communion Office,! by taking the Collect, Epistle, and Gospel of the saint’s day, unless the Sunday be one of greater note, ze. either the first or fourth in Advent, / the first or last in Lent, Easter Day, or the first Sunday ~ after, Whitsun Day, Trinity Sunday, or the Sunday next before Advent. In the concurrence of a moveable and immoveable Holyday, the following must have prece- dence; viz. Ash Wednesday, the whole of Passion Week, iionidlay and Tuesday in the weeks of Easter and Whit- suntide, and Ascension Day.? The second Lessons are always taken from the New Testament, so that, with the exception of the Revela-_ tion, it is read through twice in the year. The order is” only interrupted on certain Holydays which have their own proper history, which is appointed to be read. It is probable that, from very ancient times, Psalms or Canticles have been intermingled with the reading of Scripture in the Public Service: and those which we now use occupy, as nearly as possible, the places where they have been sung for centuries. The first of these is the hymn 7e Deum laudamus. In the Breviary it is called the ‘Psalm Ze Deum,’ or the ‘ Canticle of Ambrose and ~ Augustine,’ from the old legend,? that, at the baptism of ; 4 By the rubric of the Sarum Mis- sal (see below, 2542 Sunday after Trinity), the concurrence of a greater festival (fest. duplex, fest. ix. lecti- onum) set aside the ordinary Sunday Service, according to our present rule. No notice was taken at Mass of a smaller festival beyond the insertion of its Collect as a memory. In die S. Felicis episc. et mart, * Sciendum est quod, si aliquod festum wt. lectionum vel octava sine regimine chori...con- tigerit per tolius anni spatium in a minicis.. nihil ad missam fiat nist — tantum memoria.’ Missal. Sarisb, ᾿ (Burntisland edition), col. 535. ‘ 2 Cf. Robertson, How to Conform, . p. 56: Plummer, Odservations on the Frayer Book, p. 25: British Magi zine (January and May, 1837), xi. pp. ~ 43, 526. 3 Spondan. anno 388, 2, 9, ex © Chronico Dacit spurio; Pagi, 1. 572. | Γ᾿ ΠΟ MORNING AND EVENING PRAYER. Augustine by Ambrose, it was sung alternately by the two saints, as it was composed by inspiration. Most probably, however, it was composed in the Gallican 223 The Canticles. —_-~ Church; but it is yet doubtful to whom the honour of | 4s author. the production of this noble hymn is to be given, whe- ther to Hilary bishop of Poictiers (355), or to Nicetius bishop of Tréves (535). It is claimed for Hilary? by the Benedictine editors of his works, and there seems to be little reason to dispute it. It has by others been assigned to Hilary of Arles (440), because the earliest extant mention of it? is found in the Rule of Cesarius bishop of Arles in the fifth century. It is there ordered to be sung every Sunday at Matins. The rubric of the Sarum Breviary appointed it at Matins on Sundays and ‘Festivals, except in Advent, and from Septuagesima to Easter, and some other days. In 1549 it was ordered to be used ‘daily throughout the year, except in Lent? The exception was omitted in the rubric of Edward’s Second Prayer Book. _ The following is the Latin original, from the Sarum Breviary :—* 1 Usser. De Symbolo, p. 3; Stil- lingfl. Orig. Britan. chap. iv. p. 221. 2 From a letter of Abbo Floria- Censis, in the tenth century. 3. Menard. xot. in Gregor. Sacra- mentar. Greg. Opp. Ul. p. 586, ed. Bened.: ‘ Quare ante S. Benedictum, et Teridium S. Cesarii Arelatensis Episcopi discipulum, qui de hoc hymno in suis regulis locuti sunt, ‘hullus veterum illius mentionem fecit.’ bee Palmer, Orig. Lit. 1. i. τι: Bingham, Axtig. XIV. 2,§ 9. Mr. Freeman (Principles, 1. p. 405, note D) considers that the rudiments of the 72 Deum are to be found in scat- tered phrases throughout the Eastern Offices. It has somewhat the appear- amce of a choral paraphrase on the Creed and the Lord’s Prayer: it may ] ; ι ΠῚ >’ also be compared with the great Eucharistic prayer. See Bailey’s Rituale Anglo-Catholicum. Cf. the conclusion of the Gloria in excelsis, as sung in the Greek Church at Matins (orologion, p. 70): Καθ᾿ ἑκάσ- THY ἡμέραν εὐλογήσω ce, καὶ αἰνέσω τὸ ὄνομά σον εἰς τὸν αἰῶνα, καὶ εἰς τὸν αἰῶνα τοῦ αἰῶνος. Καταξίωσον. Κύριε, ἐν τῇ ἡμέρᾳ ταύτῃ ἀναμαρτήτους φυ- λαχθῆναι ἡμᾶς. Ἑὐλογητὸς εἶ, Κύριε, ὁ Θεὸς τῶν πατέρων ἡμῶν, καὶ αἰνετὸν καὶ δεδοξασμένον τὸ ὄνομά σου εἰς τοὺς αἰῶνας. ᾿Αμήν. Γένοιτο, Κύριε, τὸ ἔλεός σου ἐφ᾽ ἡμᾶς, καθάπερ ἠλπί- σαμεν ἐπὶ σέ. Cf. the Versicles, above, p- 190. 4 In two Irish MSS., not later than the tenth century, some readings are preserved, which differ from those of [the THE ORDER FOR DAILY i 224 ze , ” ae ἘΠ Ρ Canticum S. Ambrosi et Augustini. Te Deum laudamus: te Dominum confitemur. Te zternum Patrem : omnis terra veneratur. Tibi omnes Angeli : Tibi Cherubin et Seraphin : Sanctus,’ Sanctus, Sanctus : tibi cceli et universz potestates, incessabili voce proclamant, Dominus Deus Sabaoth ; Pleni sunt cceli et? terra : majestatis® glorie tuz. Te gloriosus Apostolorum chorus, Te Prophetarum laudabilis numerus, Te Martyrum candidatus : Te per orbem terrarum : Patrem immensz majestatis ; laudat exercitus. sancta confitetur ecclesia; Venerandum tuum verum et unicum® Filium ; Sanctum quoque Paracletum Spiritum. Tu Rex gloriz Christe. Tu Patris sempiternus es Filius.® Tu ad liberandum suscepturus hominem :’ non horruisti Virginis- uterum. Tu devicto mortis aculeo :8 aperuisti credentibus regna ccelorum. Tu ad dexteram Dei sedes® in gloria Patris. Judex crederis esse venturus. Te ergo quesumus, famulis tuis subveni : 15 quos pretioso sanguine - redemisti. 7Eterna fac cum sanctis tuis: the modern copies, Ζ.6. of the fifteenth and subsequent centuries. A tran- script has been printed by Dr. Todd in the Cambridge Fournal of Philo- logy, No. Il. pp. 271 sqq. The Hymn is entitled, ‘ Hzc est laus sanc- tee Trinitatis, quam Augustinus sanc- tus et Ambrosius composuit ;’ and it is preceded by the couplet, ‘ Laudate pueri Dominum, Laudate nomen Domini.’ Cf. Daniel, Thesaurus HHymmnolog. 1. 276. 1 Sanctus] Dicentes, Sanctus, &c. 2 Et universa terra, MS. 8 majestatis] honore, MS. 4 Cf. Cyprian, de Mortalitate, p. 166, ed. Fell : ‘Illic Apostolorum gloriosus chorus: illic prophetarum exultantium numerus ; illic martyrum innumerabilis populus ob certaminis in gloria numerari.™ et passionis victoriam coronatus...’ 5 Unicum] unigenitum, MS. 6 This line occurs in a very early Mass, printed by Mr. Forbes in Am-— cient Liturgies of the Gallican Church (Burntisland, 1855), p. 27. 7 Tu ad liberandum mundum sus- cepisti hominem, MS. , 8 Cf. Missale Gothicum, in Forbes, bid. p. 46; ‘aculeo mortis extincto.” 9 Sedes] sedens, MS. 10 Tu ergo quesumus nobis tuis famulis subveni, MS. 11 Numerari] munerari, MS. This is the reading of the MSS., and it is translated in the early English ver- sions published by Mr. Maskell: ‘Make hem to be rewardid with thi seyntis : in blisse, with everlastinge glorie :’ AZon. Rit. τι. p. 14; see also ΡΡ. 230, 232. MORNING AND EVENING PRAYER. 225 - Saivum fac populum tuum Domine: et benedic hereditati tue. Et rege eos : et extolle illos usque in zternum.} Per singulos dies benedicimus te. Et laudamus nomen tuum in szculum ? et in szeculum seculi. _Dignare 8 Domine die isto sine peccato nos custodire. _Miserere nostri Domine: miserere nostri. Fiat misericordia tua Domine super nos: quemadmodum spera-_ vimus in te. In te Domine speravi: non confundar in zternum. The Canticles. Comber‘ observes that this ancient hymn contains,— jirst, an act of praise offered to God by us, and by all creatures, as well in earth as in heaven: secondly, a con- fession of faith; declaring, (1) the general consent unto it, (2) the particulars of it, concerning every person in the Trinity, and more largely concerning the Son, as to His divinity, His humanity, and particularly His incar- nation, His death, His present glory, and His return to judgment: ‘thirdly, a supplication grounded upon it—(1) for all His people, that they may be preserved here and saved hereafter ; (2) for ourselves, who daily praise Him, that we may be kept from future sin, -and be pardoned for what is past, because we trust in Him. _ The ‘hymn,’ or ‘Psalm Senediczte,” or the ‘Song of | zeneaicite the Three Children,’ is a part of the Greek addition to the third chapter of Daniel. It is a paraphrastical ex- 1 #Eternum] szeculum, MS. 2 Szeculum] zeternum, MS. 3 These two verses, and also the concluding verse, are omitted in these MSS.: The Ze Deum is followed by a hymn of praise, used probably in conjunction with it in the Services of the ancient Irish Church, as a more distinct profession of faith, in oppo- Sition to Arianism: ‘Te Patrem adoramus zeternum, Te sempiternum Filium invocamus. Teque Spiritum Sanctum, In una divinitatis substantia manentem, confitemur. Tibiuni Deo in trinitate debitas laudes et gratias referimus; Ut te incessabili voce laudare mereamur, Per zeterna szecula.’ Cf. also the ordinary antiphon to the Athanasian Creed, ‘Te Deum Patrem,’ &c., above, p. 189. 4 Companion to the Temple, 1. p. 96 ; Short Discourses upon the Com- mon Prayer, pp. 53 56. Q 226 THE ORDER FOR DAILY The Canticles. | position of the 148th Psalm, and was used as a hymn The Second Lesson. in the later Jewish Church, and was commonly sung in the Christian Church in the fourth century.1 Some writers of that age speak of it as Scripture? In the old Offices of the English Church, the Nocturns of Matins ended with Ze Deum, and were immediately followed by Lauds, beginning with Psalms, among which this Canticle was sung.? In 1549 it was ordered to be used during Lent instead of Ze Deum. In 1552, when a Psalm was added to each Canticle after the Lessons of Morning and Evening Prayer, the rubrics concerning Te Deum and Lenedicite were altered, as it appears, for uniformity, and these Canticles were to be used at dis- cretion, without being limited to particular seasons. They are the only portions of the kind, appointed in the English Prayer Book, which are not taken out οἵ canonical Scripture. Although Benedicite may be thought suitable to the first Lessons of some particular days, (e.g. Septuagesima Sunday and the nineteenth Sunday after Trinity,) or as a substitute for the exalted and jubilant adoration of the Ze Deum during Lent, yet the general and safe practice is always to use the Ze Deum, at least on Sundays. In the old Office, there had been a short Lesson, called Capitulum,* read after the Psalms of Lauds. It was no more than a single verse, and was rejected from the Breviary by Quignon. In the reformed English Ser- vice, a chapter from the New Testament was appointed instead of it to be read as a second Lesson: and thus, 1 Ruffin. Adv. Hieron. Lib. τι. inter Jerome and Theodoret expound it: — Opp. Hieron. Ix. p. 155, B. ed. Paris, Ruffinus (sup. Z ci) is very severé — 1623. upon Jerome for denying its canons 2 Cyprian. De Orat. Dom. pp. 141 icity. sq. ed. Fell; Chrysost. Hom. tv.ad 3. Brev. Quign. fol. iv. ; Henry’s Pop. Ant. : τὰς ἱερὰς ἐκείνας ἀνέπεμ- Primer, p. 466, ed. Burton, πον εὐχάς. Off. 11. 53,B.ed. Bened. 4 Above, p. 188. MORNING AND EVENING PRAYER. in the present arrangement of the Lectionary, the New Testament is read through (except the Revelation), once in the Morning, and once in the Evening Service. The ‘little chapter’ at Lauds, in the old Offices, was followed by the Canticle which is still used after the second Lesson. It was called the ‘ Psalm Senedictus, or the ‘Song of the prophet Zacharias.’ In one edition of Edward’s First Prayer Book, the rubric directing ts use ‘throughout the whole year’ describes it as a Thanksgiving for the performance of God’s promises. And as by singing Ze Deum after the Lesson from the Jid Testament we declare that the ancient promises were fulfilled in the incarnation and atonement of the Saviour, and acknowledge the glort of the eternal [rinity ; so, after the Lesson from the histories of the New Testament, we praise God for the fulfilment of His yromises, in the inspired words of the father of John he Baptist, which may almost be called one of the sarliest Christian hymns. ᾿ It will happen, in the course of reading the Daily -essons according to the Calendar, that the chapter con- aining this song of praise will be read in the second .esson. Therefore, at the revision of the Prayer Book ἢ 1552, the 100th Psalm was added in this place, to be ised instead of Benedictus. It had been sung among he Psalms of Lauds in the old Offices; and the only lifference between its present and former position is, hat it was formerly read before the Lesson, and is now ead after it. It is an appropriate song of praise for ‘reation and Providence, and has been most commonly sed: but it is scarcely fitted for a penitential season ; nd, indeed, from the history of its appointment, and he words of the rubric, it appears that Benedictus hould be used, ‘except when that shall happen to be Q2 Benedictus, Fubtlate Deo. 228 THE ORDER FOR DAILY The Creeds. The Creed. Traces of early Creeds. vead in the Chapter for the day, or for the Gospel on St. John Baptist’s day. Fudbilate, however, inviting all nations to praise God, harmonizes with the season of Epiphany, and is always ordered, together with Ze Deum, on the occasion of a solemn thanksgiving. The Service at this point passes to the third division of the old Matin Offices, called Prime, and, following a very ancient ritual usage, the Creed and the Lord’s Prayer are repeated after the Psalms, Lessons, and Canticles.1 The Creed, as the symbol of the Church’s faith, was taught to the catechumens, and rehearsed by them? in the hearing of the faithful at their baptism. This appears to have been the earliest use of the forms which are still extant of the confessions of faith of various churches or dioceses. The legend that the Apostles, before they separated from Jerusalem, compiled the Creed called by their name, each one contributing a clause,? may be dismissed from serious history. The fact of the existence of many creeds among the scanty records of the ante-Nicene Church, differing in expres: sion though agreeing in subject and order, proves that the churches founded by the Apostles, in receiving the general deposit of Christian doctrine,t did not receive from them any such formula as we now understand » the Creed.° i f 1 See the Sarum Office, above, 4 We find single articles of thi pp. 183, 189; Freeman, Principles, Creed, as points of faith, in Ignatius— I, p. 00: see Ep. ad Trall. c. 9; Bingham, # 2 Hence the Creed is called μάθημα, ὃ 6; Guericke, Manual of Antg. γραφή. Bingham, xX. 3, 88 3, 43 (Morison’s translation), pp. 227 sq. Harvey, Hist. of the Creeds, pp. 26 Harvey, pp. 34 585. 546. 5 Blunt, Parish Priest, p. 285. 5 Called from the first word, Crede 3 Ruffini Symbol. ad z aurent., inthe Roman Church, as the Lord inter Opp. Hieron. 1x. p. 63. See Prayer was called Paternoster, and th Bingham, X. 3, § 5; Blunt’s Hist. of Psalms were known by the openin the Christian Church, ch. 11. pp. 20 words. Zhe Creed is σύμβολον, sym 566. bolum—a. proof of authenticity, or MORNING AND EVENING PRAYER. The confession of faith in order to baptism was at first of the simplest kind: ‘I believe that Jesus Christ is the Son of God.’ But early heresies made it neces- sary to introduce more exact definitions. Hence we have, towards the end of the second century, a declaration by Irenzus? of the faith received from the Apostles and their disciples, and also by Tertullian,? in the shape of an enlargement of some articles of the Creed. What is called the Apostles’ Creed is the Roman or Italian Creed, and is found in the exposition of Ruffinus* of Aquileia. What is called the Nicene Creed is a revision and enlargement® of the Creed sanctioned at Nicza (325), which is said to have been accepted at Constantinople (381). Both of these forms, the Nicene and the enlarged icene, were received by the Fourth General Council, at Chalcedon (451); and from that date the use of the nlarged Creed appears to have become general. This is the Creed of the Greek Church. The document, which is commonly called the Athanasian Creed,® was supposed to have been written in Gaul, before the k of recognition, as a seal-ring, a chword—the proof of orthodoxy : -some have derived this name from 6. legend above-mentioned (quasi τυμβόλη, collatio), as the joint contri- ution of the Apostles, or as the sum 9 the Scriptural narrative (Cassian, De Incarn. Lib. vi. c. 3). It was uso called κανών, and regula fidei. ingham, x. 3, 82; Browne, Exfo- tion, Art. viii. On the growth of 6 Creeds, see Wilberforce Ox the ncarnation, pp. 130 sqq. + Acts viii. 37. 2 Tren. Adv. Her. τ. c. 10. * Tertull. De Prescript. adv. He- éicos, cap. 13. See also Cyprian, pistt. 69 and 70, and Fell’s note, ». 190. See Welchman and Beve- dge on Art. vill.; Bailey, Rituale Anglo-Cath. pp. 166 sq. ; Bingham, MCh Ae 4 Ruffini Symbolum ad Lauren- tium, inter Opp. Hieron. tome Ix. p- 63: ‘ Nosillum ordinem sequimur, quem in Aquileiensi ecclesia lavacri gratia suscepimus...:’ et ad calcem Cypriani (ed. Fell), p. 17. Wall, fiistory of Infant Baptism, τι. p. 2 ° This revision is ascribed to Gre- gory Nyssen (τὸ λείπον τῷ ἱερῷ συμβόλῳ ἀναπληρώσαντος᾽ Niceph. fist. Eccles. X11. 13). During the period (325—451) the Nicene form is alone referred to as the orthodox Creed. Cf. Heurtley, Harmonia Sym- bolica, p. 2. § Expressing the Fides Athanasii, as opposed to the mala fides Ariz. Apostles’ Creed. Nicene Creed. A thanastan Creed. 230 THE ORDER FOR DAILY The Creeds. —_ Public Repetition of the Nicene Creed. Council of Ephesus (431), and Hilary of Arles (429), and Victricius of Rouen (401), have each been named as a possible author. Modern investigation, however, rather assigns to it a date not earlier than the close of the eighth century.? The constant repetition of the Creed in the Eucharistic Office arose in the Eastern Church as a safeguard against the Arian heresy. This use of the Nicene Creed was first ordered by Peter, called the Fuller, bishop of An- tioch (circ. 471); and the example was followed by Timothy, bishop of Constantinople (511).? Of the Latin Churches, that of Spain first adopted this Creed and the public use of it, for the same reason that had caused its use in the East, to bring the people back to the true faith after the Arian Gothic invasion: the third Council of Toledo (589) ordered it to be sung aloud by the people before the Lord’s Prayer was said.t The custom was received by the Gallican Church for the same reason in the time of Charlemagne.® Rome enjoyed the repu- tation of being free from Arianism, and hence retained the more ancient and simple Creed. 1 The earlier date is supported by Waterland in his Critical History of the Athanasian Creed. For the later, see Professor Swainson’s Literary History of the Creeds, chapters xvi. 544. It seems to have come from Spain into France; and to have taken its complete shape in the pro- vince of Rheims, about the year $60 or 870. It was not adopted by the Roman Church until A.D. 930. See an Article in Macmillan’s Magazine (Nov. 1867), vol. xvii. p. 20. 2 Theodor. Lector. Ast. Lib. 11. p. 566: Πέτρον φησὶ τὸν cvagéa...év πάσῃ συνάξει τὸ σύμβολον λέγεσθαι. 3 γὀϊά. p. 563: Τιμόθεος τὸ τῶν τριακοσίων δέκα καὶ ὀκτὼ πατέρων The constant τῆς πίστεως σύμβολον καθ᾽ ἑκάστην. σύναξιν λέγεσθαι παρεσκεύασεν. 4 Concil. Tolet. 111. cap. 2 (Mansi, IX. 993): ‘Constituit synodus, ut per omnes ecclesias Hispanic, vel Galleeciz, secundum formam Orien- talium LEcclesiarum, concilii Con- stantinopolitani, hoc est, centum quinquaginta episcoporum symbo- lum fidei recitetur: ut priusquam — dominica dicatur oratio, voce clara a populo decantetur; quo et fides vera manifestum testimonium ha- beat, et ad Christi corpus et san- guinem prelibandum pectora po- pulorum fide puriicata accedant.’ 5 Pagi Crit. in Baron. an. 325, XXV. Pp. 409. MORNING AND EVENING PRAYER. public use of the Nicene Creed was at:last received into the Roman Liturgy (1014), in order to assimilate the use of Rome with that of France and Spain.! In this country also the Nicene Creed was sung at Mass, being probably received from the Gallican Church. The Apostles’ Creed was said in the ordinary Daily Service. In this country we find it in the Anglo-Saxon Office of Prime ;? and it was constantly repeated in the medizval Orfices of Matins, Prime, and Compline: but it was said, together with the Lord’s Prayer, privately by the choir® before the Lections at Matins, and in- audibly by the priest * at the beginning of the Prayers at Prime and Compline. This manner of using these formularies in the Public Service arose from the cuon- cealment of them from the heathen, and from the cate- chumens who were not prepared for baptism,—a prac- tice of early times,® but of later introduction than the use of these formularies themselves in the Daily Offices.® The Creed that was sung publicly in the Matin Offices was the Athanasian. In the Sarum Breviary it is ‘appointed to be sung daily ‘at Prime,’ after the Psalms, _ and before the Prayers.’ In the Roman Breviary it is ordered to be used on Sundays only. Quignon, in his _ reformed Breviary, appointed the Athanasian Creed on _ Sundays, and the Apostles’ Creed on week-days.8 _ In 1549 the Apostles’ Creed was appointed to be said | ordinarily in this part of the Service, and the Athanasian _ Creed in its stead upon the six festivals of Christmas, 1 Pagi Crit. in Baron. an. 325, to which the choir responded in the See Bingham, xX. concluding words, £¢ vetam eternam. Amen. Above, p. 189. 5 Bingham, x. 5. 6 See Freeman, I. pp. 97, 227. 7 Above, p. 189. _ § Brev. Quignonii, fol. 6, 14, 63. πὶ. 4. i» 2 Palmer, 1. i. 14. 3 Above, p. 183. __ 4 The Priest raised his voice at the words, Carnis resurrectionem, 231 The Creeds. The A pos- tles’ Creed, how used tit the Service of the Hours. The Atha- nasian Creed sung publicly. 232 The Creeds. Ceremonies observed in repeating Creeds: standing, turning to the East, and bowing at the nanze of Fesus. THE ORDER FOR DAILY Epiphany, Easter, Ascension, Pentecost, and Trinity. In 1552 seven saints’ days were added to these six festivals ; so that this Confesszon of our Christian faith’ should be used at intervals of about a month throughout the year.? Both minister and people are directed to repeat the Apostles’ and Nicene Creeds, because it is the profession of every person present. It is to be repeated standing, to express our resolution to hold fast the true faith. Thecus- tom, still maintained in many Churches, of turning to the East while repeating the Creed, is very ancient,and origin- ated in the practice of the Jews, who always turned their faces in the direction of Jerusalem, towards the mercy seat of the holy temple, when they prayed. The custom was early introduced among the ceremonies of Baptism, in which it was usual to renounce the devil with their faces © to the West, and then turn to the East to make their covenant with Christ: the East,or region of the rising sun, | being the source of light. Hence the turning towards the East became associated with the recitation of the Creed.’ Bowing at the name of Jesus, in repeating the Creed, is a symbol of adoration of the Divine Saviour. The 18th Canon (1604) gives the meaning of this custom :— ‘When in time of Divine Service the Lord Jesus shall be mentioned, due and lowly reverence shall be done by all persons present, as it hath been accustomed, testify- ing by these outward ceremonies and gestures their 1 The addition, commonly called the Creed of St. Athanasius, was made in 1662, and also that it was said instead of the Apostles’ Creed. 2 The American rubric allows that ‘any churches may omit the words, He descended into hell, ov may, in- § stead of them, use the words, He went into the place of departed spirits, which are considered as words of the same meaning in the Creed;’ and allows the Nicene to be used instead of the Apostles’ Creed in this place; making no mention of the Athanasian Creed. 3 Cf. Bingham, Anéig. xul. ὃ, 15. " See Ellicott and Lightfoot’s notes on Phil. ii. 10. MORNING AND EVENING PRAVER. 233 inward humility, Christian resolution, and due acknow- | The Creeds. ledgment that the Lord Jesus Christ, the true and eternal son of God, is the only Saviour of the world, in whom alone all the mercies, graces, and promises of God to mankind, for this life and the life to come, are fully and wholly comprised.’ 4 Roman or West Symbolum Apostolorum? Cee Credo in Deum, Patrem Omnipotentem, Creatorem cceli et terrze. Et in Jesum Christum, Filium ejus unicum, Dominum nostrum: qui conceptus est de Spiritu Sancto, natus ex Maria Virgine, passus sub Pontio Pilato, crucifixus, mortuus, et sepultus: descendit ad inferos: tertia die resurrexit a mortuis: ascendit ad ccelos, sedet ad dexteram Dei Patris Omnipotentis : inde venturus est judicare _ Vivos et mortuos, Credo in Spiritum Sanctum, sanctam Ecclesiam Catholicam, Sanctorum communionem, remissionem peccatorum, carnis resurrectionem, vitam zternam. Amen. Axngilo- Saxon Creed. An Anglo-Saxon version of the Apostles Creed.3 SE L&ssA CREDA. Ic gelyfe on God, Feder Almihtigne, Scyppend heofenan and - eoréan ; and ic gelyfe on Helend Crist, his ancennedan Sunu, urne Drihten, se wes geeacnod of 6am Halgan Gaste, and acenned of Marian bam meedene, gesrowod under 6am Pontiscan Pilate, on rode ahangen, μέ wes dead and bebyrged, and hé niséer-astah to helle, and hé ars of deaSe on 8am @riddan deege, and hé astah op to heofenum, and sitt nu xt swiéran Godes A‘lmihtiges Feeder, -panon hé wyle cuman to démenne zgéer ge am cucum ge éam -deadum. And ic gelyfe on éone Halgan Gast; and 6a halgan | gelasunge, and halgena gemeennysse, and synna forgifennysse, and | fizesces xrist, and pzet ece lif. Sy hit swa. __1 The same order was given in _* Communicated by the Rev. C. Queen Elizabeth’s Injunctions(1559): Hardwick, from a MS. containing Cardwell, Doc. Ann. XLII. ὃ 52. the Homilies of Aélfric, p. 505; 2 See a collection of several an- Cambr. Univ. Libr. Gg. 3, 28. See cient forms of the Creed in Dr. English versions of the Creed, be- Heurtley’s Harmonia Symbolica: cf. longing to the thirteenth, fourteenth, Bingham, bk. x. ch. 4; Harvey, and fifteenth centuries, in Maskell, | List. of the Creeds, pp. 34 sq. Mon. Rit. τι. pp. 240 sqq. The Creeds. Nicene Crced. Constantines politan Creed. THE ORDER FOR DAILY a ὁ Πα The Nicene Creed, as tt was recited in the Council of Chalcedon (451).1 ’ 9. eo Ν ὼ ~ Πιστεύομεν εἰς Eva Θεὸν Iarépa, παντοκράτορα, πάντων ὁρατῶν A ᾽ ~ , “ Υ 3 - τε καὶ ἀορατῶν ποιητὴν. Kat εἰς ἕνα Κύριον ᾿Ιησοῦν Χριστὸν, τὸν eA ~ ~ , 3 ~ \ ~ , ~ Ytov τοῦ Θεοῦ γεννηθέντα ἐκ τοῦ Iarpos, μονογενῆ, τουτέστιν ἐκ τῆς ᾽ , ~ ᾿ ᾿ > ~ - " οὐσίας τοῦ Πατρός" Θεὸν εκ Θεοῦ, φῶς ἐκ φωτὸς, Θεὸν ἀληθινὸν ἐκ - 5 - , / bad Θεοῦ ἀληθινοῦ, γεννηθέντα ob ποιηθέντα, ὁμουύσιον τῷ Πατρὶ, δι ἊΝ ‘ ’ ι / , a “ ~ 9 - Ἀ A > ~ AD ‘\ οὗ Ta πᾶντα ἐγένετο, TA TE EY τῷ οὐρανῷ Kal τὰ ἐν TH γῇ 2 τὸν ὃ 5.» A ‘ . 6 ΄ ὩΣ ὃ \ ς / U , ι ἡμᾶς τους ανθρώπους, καὶ διὰ τὴν ἡμετέραν σωτηρίαν κατελθόντα, Ν /, 4 - καὶ σαρκωθέντα, καὶ ἐνανθρωπήσαντα " παθόντα, καὶ ἀναστάντα τῇ yy a 8, a, , \ ey, Ἄ , , ᾿ τριτῇ ἡμέρᾳ" ἀνελθόντα εἰς τοὺς οὐράγνους" καὶ πάλιν ἐρχόμενον - - , \ ~ σ κρῖναι ζῶντας καὶ νεκρούς. Kai εἰς τὸ Πνεῦμα τὸ ἅγιον. Tove δὲ ΄ὔ FR: ef 3 ἊΝ Ν “ 5 be λέγοντας ἦν ποτε OTE οὐκ HY, καὶ πρὶν γεννηθῆναι οὐκ ἦν, καὶ ὅτι ae 3 ” Sy, i: ie ΟΥΒΡῸ ς i “Δ Sa ἂν ’ ἐξ οὐκ ὄντων ἐγένετο, ἢ εξ ἑτέρας ὑποστάσεως 7} οὐσίας φάσκοντας Φ “Ὁ. \ ἊΝ 7:9 \ \ εν - - , > εἶναι, ἢ τρεπτὸν, ἢ ἀλλοιωτὸν τὸν υἱὸν τοῦ Θεοῦ, τούτους ἀναθεμα- 95 ς \ 1 ae ec , τίζει ἣ καθολικὴ καὶ ἀποστολικὴ ἐκκλησία. The Enlarged Nicene, or ‘Constantinopolitan’ Creed, as ἐξ was recited in the Council of Chalcedon. , ᾿ ‘ , , ~ Πιστεύομεν» εἰς Eva Θεὸν Πατέρα παντοκράτορα, ποιητὴν οὐρανοῦ ἊΡ Ξ ͵ , ~ kal γῆς, ὁρατῶν τε πάντων καὶ ἀοράτων. Kal εἰς ἕνα Κύριον Ἰησοῦν - ~ ‘ ~ A > ~ Χριστὸν, τὸν Ὑἱὸν τοῦ Θεοῦ τὸν μονογενῆ, τὸν ἐκ τοῦ Πατρὸς γεννη- , ~ Ln \ ‘ As θέντα πρὸ πάντων τῶν αἰώνων" φῶς ἐκ φωτὸς, Θεὸν ἀληθινὸν ἐκ Θεοῦ ἀληθινοῦ" νηθέν οὐ ποιηθέντα, ὁμοούσιον τῷ Πατρὶ εοῦ ἀληθινοῦ" γεννηθέντα, οὐ ποιὴ » ὁμοούσιον τῷ ρὶ, δ ‘ / ~ Sy Ὕ dv οὗ τὰ πάντα ἐγένετο, τὸν δι’ ἡμᾶς τοὺς ἀνθρώπους, καὶ διὰ τὴν ~ ~ Ν 3 ἡμέτεραν σωτηρίαν, κατελθόντα ἐκ τῶν οὐρανῶν, καὶ σαρκωθέντα εκ Πνεύματος ἁγίου, καὶ Μαρίας τῆς παρθένου, καὶ ἐνανθρωπήσαντα" , πο ας eo. A226 , ’ Ν , ἈΝ σταυρωθέντα τε ὑπὲρ ἡμῶν ἐπὶ Ποντίου Πιλάτου, καὶ παθόντα, καὶ , Ἀ , a Ὁ ΕΣ Ἢ ᾿ a \ ταφέντα, Kal ἀναστάντα τῇ τρίτῃ ἡμέρᾳ κατὰ Tac γραφάς" καὶ > , > * 3 x Ν , ᾽ --" ~ iS ἀνελθόντα εἰς τοὺς οὐρανοὺς, καὶ καθεζόμενον ἐκ δεξιῶν τοῦ Πατρὸς ’ . / n~ ~ ‘ “ ~ καὶ πάλιν ἐρχόμενον μετὰ δόξης κρῖναι ζῶντας καὶ νεκρούς" ov τῆς > U ~ \ ͵ βασιλείας οὐκ ἔσται τέλος. Καὶ εἰς τὸ Πνεῦμα τὸ ἅγιον, τὸ Κύριον, ᾿ ‘ 1 Mansi, VI. 956; Routh, Opzs- Mansi, 11. 668. cula, 1. 367; Gieseler, Lccles. Hist. % Routh, Opusc. 1. 398; Mansi, (translation in Clark’s Foreign Theo- vi. 957; Gieseler, I. 351. logical Library) 1. 3332. 4 πιστεύω, ὁμολογῶ, προσδοκῶ. 2 ἐπὶ τῆς γῆς. Symb. Nicen. Horologion, p. 15, ed. Venice, 1864. MORNING AND EVENING PRAYER. 235 - ‘ Ν Ν ΝΟ Ὁ “-“ \ ? , Ἁ \ Ν καὶ τὸ ζωοποιον, τὸ ἐκ τοῦ os ἐκπορε ῬΌΜΕνΟν, τὸ σὺν ἸΠατρι καὶ Yio * Sse aaah καὶ συνδοξαζ ἀβέρον τὸ λαλῆσαν διὰ 93 τῶν προφητῶν. Ei¢ μίαν ἁγίαν καθολικὴν καὶ ἀποστολικὴν ἐκκλη- σίαν" ὁμολογοῦμεν ἕν βάπτισμα εἰς ἄφεσιν ἁμαρτιῶν, προσδοκῶμεν , a \ \ = "Ἢ 2A 3, ΄ ἀνάστασιν νεκρῶν, καὶ ζωὴν τοῦ μέλλοντος αἰῶνος. Αμὴν. The ‘ Nicene’ or " Constantinopolitan’ Creed, as it was said in the Medieval English Church. Credo in unum Deum. Patrem omnipotentem: factorem cceli et terre, visibilium omnium et invisibilium. Et in unum Dominum Jesum Christum Filium Dei unigenitum. Et ex Patre natum ante omnia szcula. Deum de Deo, lumen de lumine, Deum verum de Deo vero. omnia facta sunt. salutem descendit de ccelis. ex Maria Virgine. secundum Scripturas. Patris. tuos. Cujus regni non erit finis. num et vivificantem. Qui ex Patre Filioque’ procedit. Patre et Filio simul adoratur et conglorificatur. per prophetas. siam. Confiteor unum baptisma Et ascendit in ccelum ; Et iterum venturus est cum gloria judicare vivos et mor- Genitum non factum, consubstantialem Patri: per quem Qui propter nos homines et propter nostram Et incarnatus est de Spiritu Sancto Et homo factus est. sub Pontio Pilato: passus et sepultus est. Crucifixus etiam pro nobis Et resurrexit tertia die sedet ad dexteram Et in Spiritum Sanctum Domi- Qui cum Qui locutus est Et unam sanctam catholicam et apostolicam eccle- in remissionem peccatorum. Et expecto resurrectionem mortuorum. Et vitam venturi szeculi. Amen. Symbolum Athanasii2 Quicunque vult salvus esse: catholicam fidem. 1 This addition to the Creed of the Western Church first appears in the acts of an assembly of Bi- shops at Braga (412) :—(‘ proce- dentem a Patre et Verbo:’ Concil. Bracar. I. Mansi, Iv. 287)—and in _ the Third Council of Toledo (589), according to some copies; Mansi, Ix. 981. Mabillon (De Lit. Gallic. I. 3) says of it, ‘quod a Caroli M. tempore exordium ducit.’ It is pro- bably due to the Spanish Church in the middle of the sixth century. _ Harvey, Hist. of the Creeds, pp. 452 &q9-; Hardwick, Middle Aze, p. 62, ante omnia opus est ut teneat note 1; Browne, £xf. of the Articles, Pp. 114 sqq. 5 It was also called ‘Psalmus Qu:- cunque Vult:’ hence the custom of reciting it antiphonally. See ‘the object of this Creed,’ in Hardwick, Sermons, pp. 114 sqq.; testimonies to its doctrinal statements from the ante-Nicene Fathers, in Blunt, Lectures on the Early Fathers, pp. 491 sqq.; and parallel passages from Augustine, in Waterland, Critical sea of the Athanasian Creed, ch. ix. The Creeds. Nicene Creat of the Western Churca, Athanasian Creed. 236 THE ORDER FOR DAILY The Creeds. Quam nisi quisque integram inviolatamque servaverit: absque dubio in zternum peribit. Fides autem catholica hzc est, ut unum Deum in Trinitate: et Trinitatem in Unitate veneremur.} Neque confundentes personas: neque substantiam separantes. Alia est enim persona Patris, alia Filii, alia Spiritus Sancti. Sed Patris, et Filii, et Spiritus Sancti una est Divinitas : zequalis gloria, cozterna majestas. Qualis Pater, talis Filius : talis Spiritus Sanctus. Increatus Pater, increatus Filius : increatus Spiritus Sanctus. Immensus Pater, immensus Filius : immensus Spiritus Sanctus. fEternus Pater, zternus Filius: zeternus Spiritus Sanctus. Et tamen non tres zterni: sed unus eternus. Sicut non tres increati, nec tres immensi: sed unus increatus, et unus immensus. Similiter omnipotens Pater, omnipotens Filius: omnipotens Spiritus Sanctus. Et tamen non tres omnipotentes : sed unus omnipotens. Ita Deus Pater, Deus Filius: Deus Spiritus Sanctus. Et tamen non tres Dii, sed unus est Deus. Ita Dominus Pater, Dominus Filius: Dominus Spiritus Sanctus, Et tamen non tres Domini: sed unus est Dominus. Quia sicut singillatim unamquamque Personam, Deum et Domi- num confiteri Christiana veritate compellimur ; Ita tres Deos aut Dominos dicere, catholica religione prohibemur, Pater a nullo est factus : nec creatus, nec genitus. Filius a Patre solo est : non factus, nec creatus, sed genitus. Spiritus Sanctus a Patre et Filio: non factus, nec creatus, nec genitus, sed procedens. Unus ergo Pater, non tres Patres ; unus-Filius, non tres Filii: unus Spiritus Sanctus, non tres Spiritus Sancti. Et in hac Trinitate nihil prius aut posterius: nihil majus aut minus. Sed totz tres personz cozterne sibi sunt et cozequales. 1 Cf. the Jmmolatio of an ancient persona individua. Deus unus; et Mass in Ancient Liturgies of the Gal- lican Church (ed. Forbes), p. 453 ‘Unum te Deum dominantem, dis- tinctum, nec divisum; ‘Trinum, nec triplicem ; Solum, nec solitarium :’ and a passage from the Mozarabic Missal there quoted ; ‘ Una divinitas: Trina majestas, Natura inseparabilis : non solus: unitas triplex: trinitas simplex: sapientia multiplex. In- confusa conjunctio ; et indivisa dis- tinctio. Quem unum substantialiter confitemur, et trinum_personaliter nunciamus: Patrem et Filium et Spiritum Sanctum. Qui in uno trinus appares ; et in trino unus agnosceris, MORNING AND EVENING PRAYER. 237 Ita ut per omnia (sicut jam supra dictum est) et Unitas in| the creeds. Trinitate: et Trinitas in Unitate veneranda sit. ci Qui vult ergo salvus esse: ita de Trinitate sentiat. Sed necessarium est ad zxternam salutem: ut incarnationem quoque Domini nostri Jesu Christi fideliter credat. Est ergo fides recta, ut credamus et confiteamur: quia Dominus * noster Jesus Christus, Dei Filius, Deus et homo est. Deus est ex substantia Patris ante szecula genitus: et homo est ex substantia matris in szeculo natus. Perfectus Deus, perfectus homo: ex anima rationali et humana carne subsistens. fEqualis Patri secundum Divinitatem: minor Patre secundum humanitatem. Qui licet Deus sit et homo: non duo tamen, sed unus est Christus. Unus autem, non conversione Divinitatis in carnem: sed as- sumptione humanitatis in Deum. Unus omnino, non confusione substantiz : sed unitate persone. Nam sicut anima rationalis et caro unus est homo: ita Deus et homo unus est Christus. Qui passus est pro salute nostra, descendit ad inferos: tertia die resurrexit a mortuis. Ascendit ad ccelos, sedet ad dexteram Dei Patris Omnipotentis : inde venturus est judicare vivos et mortuos. Ad cujus adventum omnes homines resurgere habent cum cor- poribus suis : et reddituri sunt de factis propriis rationem. Et qui bona egerunt ibunt in vitam ezternam, qui vero mala in ‘ignem zternam. Hec est fides catholica, quam nisi quisque fideliter firmiterque crediderit : salvus esse non poterit. Gloria Patri, &c. Σύμβολον τῆς πίστεως τοῦ ἁγίου ᾿Αθανασίου.1 Ὅστις βούλεται σωθῆναι πρὸ πάντων χρὴ αὐτῷ τὴν καθολικὴν κρατῆσαι Πίστιν, ἣν εἰ μή τις σώαν καὶ ἄμωμον τηρήσειεν, ἄνευ 'δισταγμοῦ εἰς τὸν αἰῶνα ἀπολεῖται. Πίστις δὲ Καθολικὴ αὕτη ἐστὶν ἵνα ἕνα Θεὸν ἐν Τριάδι καὶ Τριάδα ἐν Μονάδι σεβώμεθα, μήτε συγχέοντες τὰς ὑποστάσεις μήτε τὴν οὐσίαν μερίζοντες" ἄλλη γάρ ἐστιν ἡ τοῦ Πατρὸς ὑπόστασις, ἄλλη τοῦ Ὑἱοῦ, καὶ ἄλλη τοῦ ἁγίου 4 Ν \ Ν - , Πνεύματος" ἀλλὰ Πατρὸς καὶ Ὑἱοῦ καὶ ἁγέου Πνεύματος μία ἐστὶ 1 Lorologion, Append. p. 495, ed. Venice, 1864, 238 THE ORDER FOR DAILY ‘The Creeds, ——. Θεότης, ἴση δόξα, συναΐδιος ἣ μεγαλειότης. Οἷος 6 Πατὴρ, τοιοῦτος Ye εν ~ \ \ “ © ὙΚΡ Ν e ‘ καὶ ὃ Ylos, τοιοῦτο Kai τὸ Πνεῦμα τὸ ἅγιον. Ακτιστος ὃ Ἰ]ατὴρ, of e eX " \ δ of a“ ᾽ , ἄκτιστος ὁ Yios, ἄκτιστον καὶ ro ἅγιον Πνεῦμα. ᾿Ακατάληπτος 3 A en > ’ ἈΝ - Ν Πατὴρ, ἀκατάληπτος ὁ Yios, ἀκατάληπτον καὶ τὸ Πνεῦμα τὸ ἅγιον. ss ᾿ A "7 c εν" 4νἤ Ν A ef nm Αἰώνιος ὁ Π]ατηρ, αἰώνιος ὁ Ytos, αἰώνιον Kat τὸ ἅγιον ἸΠνεῦμα" \ ᾽ a s7 9 ἌΡ αν 7 4 ef , \ -“ “΄ πλὴν οὗ τρεῖς αἰώνιοι, ἀλλ᾽ εἷς αἰώνιος" ὥσπερ οὐδὲ τρεῖς ἄκτιστοι; 9 ¥\ ~ 2 / > ᾽ τ bal \ = 3 ΄ οὐδὲ τρεῖς ἀκατάληπτοι, ἀλλ᾽ εἷς ἄκτιστος, καὶ εἷς εκατάληπτος. ε , , on ͵ Ομοίως παντοκράτωρ ὁ Πατὴρ, παντοκράτωρ ὁ Yios, παντοκράτωρ ~ 9 ~ cz τὸ Πνεῦμα τὸ ἅγιον" πλὴν ov τρεῖς παντοκράτορες, ἀλλ᾽ εἷς παντο- ‘ \ ~ κράτωρ. Οὕτω Θεὺς ὁ Ilarynp, Θεὸς ὁ Υἱὸς, Θεὸς καὶ τὸ Πνεῦμα τὸ e -“ > - . ἅγιον" πλὴν οὐ τρεῖς Θεοὶ, ἀλλ᾽ εἷς Θεόςς Ὡσαύτως Κύριος 6 Ν -- ‘ οι . Πατὴρ; Κύριος ὁ Yios, Κύριον καὶ τὸ Πνεῦμα τὸ ἅγιον" πλὴν ov - ΄ > ΕἾ ‘ al A a” an τρεῖς Κύριοι, ἀλλ᾽ εἷς ἐστὶ Κύριος" ὅτι ὥσπερ μοναδικῶς ἑκάστην ‘ ‘ ~ cal > ὑπόστασιν Θεὸν καὶ Κύριον ὁμολογεῖν Χριστιανικῇ ἀληθείᾳ avayKa- ͵ i ~ Ἁ * lal = ’ ζόμεθα, οὕτω τρεῖς Θεοὺς ἢ τρεῖς Kupiove λέγειν Καθολικῇ εὐσεβείᾳ , ε \ a 9% , 2 , >! > κωλυόμεθα. Ὃ Πατὴρ ἀπ᾽ οὐδενός ἐστι πεποιημένος, οὔτε δεδημιουρ- γημένος, οὔτε γεγεννημένος" ὁ Ὑϊὸς ἀπὸ μόνου τοῦ Πατρός ἐστιν οὗ , 3 9 /, > . / = \ ~ πεποιημένος οὐδὲ δεδημιουργημένος, ἀλλὰ γεγεννημένος" τὸ Πνεῦμα * : ~ , " τὸ ἅγιον ἀπὸ τοῦ Πατρὸς οὐ πεποιημένον οὔτε δεδημιουργημένον ᾽} ΄ 5 εὐλῷ- Ve , - Ξ 5 οἷ 3 - οὔτε γεγεννημένον, ἀλλ᾽ ἐκπορευτόν. Eis οὖν ἐστι Ἰατὴρ οὗ τρεῖς Ἂν - / ~ ΄ Πατέρες" εἷς Yioe οὐ τρεῖς Yiot* ἕν Ivedpa ἅγιον οὐ τρία Πνεύματα ef ΕΣ ΕΝ. , 2 5 “ὃ Ἶδὲ ~ Cee τα ‘J δὲ Lay, ἅγια" καὶ ἐν ταύτῃ τῇ Ἰριάδι οὐδὲν πρῶτον ἢ ὕστερον" οὐδὲν μεῖζον nn + a -: > ef e ~ e , δ , ε - ἢ ἔλαττον" GAN ὅλαι αἱ τρεῖς ὑποστάσεις συνδιαιωνίζουσαι ἑαυταῖς 5. % κα » e ew Ν ΄ « » Ν Ν > / εἰσὶ καὶ ἴσαι" ὥστε κατὰ πάντα, ὡς εἴρηται, καὶ Τριὰς ἐν Μονάδι x / 7 cy ~ ef καὶ Movac ἐν Τριάδι λατρεύεται. “O θέλων οὖν σωθῆναι οὕτω περὶ ~ eee 1p , = \ > = » 3 \ ‘ > ΄ τῆς ἁγίας Τριαῦος φρονείτω" πλὴν ἀναγκαῖον ἔτι ἐστὶ πρὸς αἰωνίαν σωτηρίαν ὅπως καὶ τὴν ἐνανθρώπησιν τοῦ Κυρίου ἡμῶν Ἰησοῦ ~ 9 - ΄ " ; ἃ ’, 9 8. δ , Χριστοῦ ὀρθῶς πιστεύῃ. ᾿Ἐἔστιν οὖν Πίστις ὀρθὴ ἵνα πιστεύωμεν an ἘΞ > wn “ἢ n~ καὶ ὁμολογῶμεν ὅτι ὁ Κύριος ἡμῶν ᾿Ιησοῦς Χριστὸς ὁ τοῦ Θεοῦ Υἱὸς 4 , ae a καὶ Θεὸς καὶ Ανθρωπός ἔστι. Θεύς ἐστιν ἐκ τῆς οὐσίας τοῦ Πατρὸς. ‘\ °7 ae ! \ Ww 4 > > ~ ᾽ ΄ ~ πρὸ αἰώνων γεννηθείς" καὶ “AvOpwros ἐστιν ἐκ τῆς οὐσίας τῆς ἢ ΄ 4 ‘ ‘\- Μητρὸς ἐν χρόνῳ γεννηθείς. Τέλειος Θεὸς καὶ τέλειος ἼΑνθρωπος ἐκ ψυχῆς λογικῆς καὶ ἀνθρωπίνης σαρκὸς ὑποστάς" ἶσος τῷ Πατρὶ κατὰ \ Pid ΠΣ ΄ ~ ‘ \ \ ’ , a > Ν τὴν Θεότητα" ἐλάττων τοῦ ΤΙατρὺς κατὰ τὴν ἀνθρωπότητα" ὃς εἰ καὶ ‘ σ΄ - + ee i Θεὸς ὑπάρχει καὶ "Ar Opwroc ὅμως ov δύο ἀλλ᾽ εἷς ἐστι Χριστός" εἷς \ 3 “ ᾶ, ΄ , " δὲ οὐ τροπῇ Θεότητος εἰς σάρκα ἀλλὰ προσλήψει ἀνθρωπότητος εἰς , = ΄ ’ , , 9 at ee, ε 4 . Θεύότητα᾽ εἷς πάντως οὐ συγχύσει φύσεων GAN ἑνώσει ὑποστάσεων . ‘ ἈΝ : > ef ‘ ‘ ὥσπερ yap ψυχὴ λογικὴ Kat caps εἷς ἐστιν ἄνθρωπος, οὕτω Θεὸς Kat MORNING AND EVENING PRAYER. J a \ \ « , ‘ Ἄνθρωπος εἷς ἐστι Χριστὸς ὁ παθὼν διὰ τὴν ἡμετέραν σωτηρίαν, καὶ λθὰ > \ io co. © ~ , t /, ? Ν Lee ~ he κατελθὼν εἰς τὸν Αἵδην, καὶ τῇ τρίτῃ ἡμέρᾳ ἀναστὰς EK τῶν νεκρῶν, ‘ ͵ = ~ “ καὶ ἀνελθὼν εἰς τοὺς οὐρανοὺς, καὶ καθήμενος ἐκ δεξιῶν τοῦ Θεοῦ Α ~ a εἰ 93 ’ ~ ~ καὶ Ilarpo¢ τοῦ παντοκράτορος᾽ ὅθεν ἐλεύσεται κρῖναι ζῶντας καὶ τὰ - ΄ 9 > \ a νεκρούς" οὗ τῇ παρουσίᾳ πάντες ἄνθρωποι αναστήσονται avy τοῖς ε ~ ΄ ? , \ ~ 90 ἡ ᾽ , Α Η . ἑαυτῶν σώμασιν ἀποδώσοντες περὶ τῶν ἰδίων ἔργων λόγον" καὶ οἱ \ Ν ’ \ ‘ , 5 \ 57 Ξ e δὲ \ μὲν τὰ ἀγαθὰ πράξαντες πορεύσονται εἰς ζωὴν αἰώνιον" ot δὲ τὰ - ~ \ 7 ’ ε \ \ φαῦλα εἰς τὸ πῦρ τὸ αἰώνιον. Αὕτη ἐστὶν ἡ Καθολικὴ Πίστις, ἣν εἰ , - ΠΝ oe ’ τὰ ΟΝ - > be μή τις πιστῶς τε Kal βεβαίως πιστεύσῃ, σωθῆναι οὐ δυνήσεται. Following the order of the medizval Services, we next arrive at the Prayers. ‘These consisted of a number of Versicles, commencing with the Lesser Litany and the Lord’s Prayer. The Versicles which have been retained in our Service of Morning and Evening Prayer are selected from those used in the ancient ritual. In 1549 the custom was preserved of repeating the Creed as well as the Lord’s Prayer after the Lesser Litany; and the Versicles concluded with the Salutation, Zhe Lord be with you, &c. In our present form, the mutual Salutation of minister and people, primitive if not Apostolic,’ is a mutual thanksgiving for the right faith which has been con- fessed in the Creed, and a prayer to be kept in that faith ; and preceding the prayers, as it was the ancient oreface of a Collect, it is a prayer that God will hear the joint petitions of minister and people in the Ver- sicles, and of the minister as the voice of the people in he Collects that follow. | The Lesser Litany is the prelude to the Prayer, as he Doxology is to the Praztse of the Service. Being ps 1 Cf. Ruth, ii. 4; John, xx. 19, ΧΙ. p. 348. The salutation denoted 6. The Greek form is, Εἰρήνη a transition from one division of the Got. Kal μετὰ πνεύματός cov. See Service to another: L’Estrange, pevsost. Hom, 111. in Coloss. Opp. Alliance, p. 82. | | 239 The Prayers. The γα» δ᾽ The Sndita- tion. The Lesser Litany. 240 THE ORDER FOR DAILY The Prayers The Versicles. addressed to each Person of the Holy Trinity, by its three clauses, it fixes the object of Christian worship. In the old Offices, each clause was usually thrice repeated.t The direction that the priest shall stand while saying the Versicles is continued from the medizval rubric.? The Versicles are a small selection from the Preces, said daily at Prime and Compline, and also at Lauds and Vespers on week-days.? The following similar selection was used in the Cathedral of Salisbury, in the form of ‘Bidding the Bedes:’4— Ostende nobis, Domine, misericordiam tuam: Et salutare tuum da nobis. Sacerdotes tui induantur justitiam : Et sancti tui exultent. Domine, salvum fac regem: Et exaudi nos in die qua invocaverimus te. Salvos fac servos tuos et ancillas tuas: Deus meus, sperantes in te. Salvum fac populum tuum, Domine, et benedcic heereditati tus: Et rege eos, et extolle eos usque in zternum. Domine, fiat pax in virtute tua: Et abundantia in turribus tuis. Domine, exaudi orationem meam : Et clamor meus ad te veniat. Our Versicles appear to have come from this source, with alterations introduced from the text of the Psalms, from which they were originally taken.° The last ver- sicle and response were chosen as a suitable introduction, or antiphon, to the Collect for Grace ;° and the versicle ‘Give peace, &c., with its response, was an antiphon” i 1 Above, pp. 189, 193; Free- Psalt. Fer. 22, ae Laudes, Preces man, p. 363. The Greek Versicle /eriales. Κύριε ἐλέησον was constantly left * Maskell, Mon. Rit. 1. pp. 342! untranslated in the forms of the 54; ΟἹ. L’Estrange, Alliance, p. 260. Latin Church © Ps, Ixxxv. "sxx O5 ὌΣΧΣΕΝ 9ὲ 2 Above, p. 195. XXVill. O; JL TO, 1a. 8 Above, pp. 189,193; Brev.Sar. 6 Freeman, I. p. 365. MORNING AND EVENING PRAYER. belonging to the Collect for Peace,’ and for the like reason was placed in 1549 among those Versicles for constant use, instead of the words ‘Grant us peace in thy strength,’ or ‘Peace be within her walls, &c.’ The Commissioners of 1689 proposed to substitute for this response ‘an answer promissory of somewhat on the people’s part of keeping God’s laws or the like, the old response being grounded on the predestinating doctrine taken in too strict an acceptation.’? The Collects (ovationes) occupy the same position in which they occurred in the unreformed Offices, viz. after the Versicular Prayers (preces).2 The Collect for the Day was said at the end of Lauds, and the Collect for Grace, and other Collects, at the end of Prime. The Second Collect, for Peace, is in the Sacramentary of Gelasius :— Deus auctor pacis et amator, quem nosse vivere; cui servire regnare est ; protege ab omnibus impugnationibus supplices tuos : ut qui in defensione tua confidimus nullius hostilitatis arma timeamus. Per.4 The Third Collect, for Grace, is in the Sacramentary of Gregory, and in the Anglo-Saxon Office :— Domine sancte, &c.° Here the Order of Morning Prayer ended until the ast revision in 1661. In the Prayer Book for Scotland | 1 Maskell’s Prymer (cizt. 1400), Prayer Book has only the first and on. Rit. Il. pp. 35 sq.; Primer 1545), Ρ. 469, ed. Burton. The con- exion between this petition and ts response is not very obvious at arst sight : the former evidently sup- Doses a state of war (and war seldom ed in the rude times in which ese Versicles were framed); while ‘he latter implies that God alone can tive the victory whith will secure Yeace as its result. The American last couplet of Versicles, and omits the Collect for the day when the Communion Service is going to be read. 2 Cardwell, Covferences, p. 431. 3 See Palmer, Orig. Lit. 1. i. 16. 4 Missal. Sar. Commune: JZzssa pro pace: Postcommunio: col. 828*. 5 Brev. Sar. Psalt. ad Primam ; above, p. 190. R 241 The Prayers. ------ The Collects. Collect for eace. Collect for Grace. -.-------. .;’ nn i 5 ρΠΠΠΠΠΠΠρΠΠΠΠΠΠ͵͵͵͵᾽͵᾽͵͵ ὁ ΝἙΝἩΝἝἝΣἝΣἙΨξἕἝέ᾿ηἕ͵ὁὅΝΝἭἩἙ 242 The Prayars. “Prayer for the King’s Majesty. THE ORDER FOR DAILY F (1637) a rubric was added after the third Collect of | Morning and Evening Prayer, directing our present | usage. ‘After this Collect ended, followeth the Litany: and if the Litany be not appointed to be said or sung that morning, then shall next be said the Prayer for the King’s Majesty, with the rest of the prayers following at the end of the Litany, and the Benediction, ᾿ Thus, although this conclusion of our Service is of so late introduction, it belongs to a time when ancient customs were quite well understood. According to the old Offices, such prayers would be termed Memoria, or commemorations, de Pace, de Gratia, pro Rege, &c. f The earliest form of the Prayer for the King’s Majesty |that has yet been discovered occurs in two little books from the press of Berthelet, who was King’s printer at the end of the reign of Henry VIII. and the beginning of that of Edward VI? - 1 Brev. Sar. Psalt.; Memorie communes ad Laudes ; Maskell, Mon. Rit. WU. pp. 25—39. Cf. Rock, leads to a conjecture that the work was in type, but was stopped owing to the prevalent influence of the Church of our Fathers, Vol. 11. Pt. 2, p. 125. See Freeman, I. p. 369, and ‘ The Structure of our Collects and Prayers,’ pp. 372 sq. 2 One of these books is entitled ‘Psalmes or Prayers taken out of holye Scripture ;’? the date on the title-page being 1545, and that in the colophon being July 2, 1548. The book consists of xv. ‘psalms,’ made up of selected passages from the Psalms and other parts of Scripture; at the end these are called ‘ Finis xv. Psalmorum,’ thus in appearance being intended as a devotional substitute for the ‘xv. Psalms’ of the Primer. After this is the xxii™4 Psalm ; and then follow ‘A prayer for the Kynge,’ and ‘A prayer for men to saie entrying into battaile.’ The difference of dates Gardiner faction at the close of the reign of Henry VIII., to be issued under more favourable circumstances in the next reign. ἷ The other book containing this prayer is entitled, ‘ Prayers or Medi- tations, wherein the mind is stirred patiently to suffer all afflictions here, to set at naught the vain prosperity of this world, and alway to long for the everlasting felicity: “Collected out of holy works by the most virtuous and gracious Princess Katherine, queen of England, France, and Ireland. Anno dni. 1547.’ The colophon: states that this volume was printed by Berthelet, Nov. 6, 1547. The first portion, containing Queen Kathe- rine’s prayers, isa series of devotional sentences: after which comes this prayer for the King: then the prayer MORNING AND EVENING PRAYER. 243 A prayer for the kinge. O Lorde Jesu Christe, moste high, moste mightie, kyng of kynges, lorde of lordes, the onely rular of princes, the very sonne of god, on whose ryghte hande syttyng, dooest from thy throne beholde all the dwellers upon earth: with mooste lowly hertes we beseche the, _ vouchesafe with fauourable regard to behold our most gracious ' soueraigne lorde kyng Edwarde the syxte, and so replenysshe hym _ with the grace of thy holy spirite, that he alway incline to thy wil, and walke in thy way. Kepe hym farre of from ignoraunce, but through thy gifte, leat prudence and knowlage alwaie abound in his royall hert. So instructe hym (Ο LORD IESV) reygnyng upon us in ΘΠ, that his humaine majestee, alway obey thy divine majestee in feareanddrede. Induehim plentifully with heauenly geftes. Grant him in health and welth long to liue. Heape glorie and honoure upon hym. Glad hym with the joye of thy countenance. So _ strengthe hym, that he maie vanquishe and ouercome all his and _ our foes, and be dread and feared of al the ennemies of his realme. AMEN, In the Prayer Books of Edward VI. this prayer was not put into the Morning and Evening Service ; it was, however, placed in the Primer (1553),! as ‘the fourth Collect for the King’ at Morning Prayer; another and shorter ‘Prayer for the King’ being added to the Col- lects ‘for Peace; and ‘for Aid against all Perils, at Evening Prayer. The Collects in the Communion Office were the only Prayers for the King in the Public Service, until the revision of the Prayer Book at the beginning of the reign of Elizabeth (1559), when this prayer was altered and shortened, and together with the Prayer for the Clergy and People was placed before the ‘ Prayer of Chrysostom’ at the end of the Litany. There it for men to say entering into battle: and second being the Collects for then ‘4 devout prayer to be daily the King from the Communion | Said,’ ‘another prayer,’ and ‘a de- Service, and the third being also a vout prayer. Prayer for the King, taken from 1 At the end of the Primer (1553) Becon’s Mower of Godly Prayers, Ὁ were also placed ‘Sundry Godly το (ed. Park. Soc.). Prayers for divers purposes ; the first / The Prayers. 244 THE ORDER FOR DAILY The Prayers. Prayer for the Royal Family. remained until the last revision in 1661, when a rubric was placed at what had hitherto been the end of Morning Prayer, directing five Prayers to be read after the chree Collects, except when the Litany is read. The Prayer for the Royal Family was added among the Collects at the end of the Litany, in 1604 ; approved, if not composed, by Archbishop Whitgift,! and placed in the Prayer Book among the changes made by way of explanation, after the Hampton Court Conference, on the authority of James I. It was then entitled, ‘A Prayer Jor the Queen and Prince, and other the King and Queen's children, and began with the words,— Almighty God, which hast 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, &c. In the first Form of Prayers published by authority in the reign of Charles I., being a Service provided for a fast-day (1625), the words ‘ the fountain of all goodness’ were introduced into this prayer, and were continued in the Prayer Book published in 16277 for the plain reason that the original clause was not thought appropriate πὸ the case of a sovereign who was at that time without issue. Afterwards (1632) the clause was replaced, and Prince Charles and the Lady Mary were mentioned in © the prayer. In the following year, however,—the first” year of the primacy of Laud,—the clause was again and ἢ finally removed. The inconvenience was thus avoided — of continually altering the language of the prayer; which | is a sufficient reason for fixing upon a general expression — | that should be equally suitable in all cases, without in=~ itroducing the archbishop’s aversion to any language that savoured of Calvinism, as the ground for rejecting 1 Cardwell, Conferences, Be 285." ἢ , Ὶ ; MURNING AND EVENING PRAYER. the original clause. It was also urged against the arch- bishop, that political motives had caused him to omit the names of ‘the Prince Elector Palatine and the Lady Elizabeth his wife,’ after 1632, when in fact other names were introduced of princes more nearly connected with the throne, and the general expression, ‘the Royal Family,’ was added to include all the remoter branches.* The Prayer for the Clergy and People is in the Sacra- mentary of Gelasius :— Omnipotens sempiterne Deus, qui facis mirabilia magna solus; 'pretende super famulos tuos pontifices, et super cunctas congre- ‘gationes illis commissas, spiritum gratiz salutaris; et ut in -veritate tibi complaceant, perpetuum eis rorem tuz benedic- tionis infunde.” 1 Cardwell, Conferences, pp. 234 Sq. 2 Brev. Sar. Psalt. post Letaniam. This was originally one of the prayers after the Litany ; and there has been an English version of it in the Primer ; being entitled, ayer for the holy clergy,’ commencing, ‘Almighty and ever- lasting God, who only workest and marvellous things: Send wn upon our Bishops, Presbyters Curates, &c.’ In the American yer Book the language was The Prayer of St. Chrysostom is found in the Liturgies of Basil and Chrysostom; and although the composition of it cannot be certainly traced to either of those fathers, the prayer has been very anciently used in the middle of the Liturgies which bear their names. Thus a form of prayer taken from the Eastern Church found an appro- priate place in our Prayer Book, when a suitable con- again altered, ‘ Almighty and ever- lasting God, from whom cometh every good and perfect gift: Send down upon our Bishops and other Clergy, and upon the Congregation, &c.’ In this book also the prayers are so placed that the Minister may read straight on to the conclusion of the ordinary Service. The ‘ Prayer for all conditions of men,’ and the ‘General Thanksgiving,’ are placed i before the ‘ Prayer of St. Chrysostum’ in the Order of Morning and Evening Prayer, and the ‘General Thanks- giving’ before the ‘Prayer of St ; Chrysostom’ at the end of the | Litany. | 245 The Pravrers Prayer for the Clergy and Feopie. A Prayer of St. Chryso- ston. 246 The Prayers. 2 Cor. xzit. 14. THE ORDER FOR DAILY cluding prayer was not found in the Western Breviaries. The following is the Greek original :— ἢ Ὁ τας κοινὰς ταύτας καὶ συμφώνους ἡμῖν χαρισάμενος προσευχὰς, ὁ καὶ δυσὶ καὶ τρισὶ συμφωνοῦσιν ἐπὶ τῷ ὀνόματί σου τὰς αἰτήσεις. παρέχειν ἐπαγγειλάμενος" Αὐτὸς καὶ νῦν τῶν δούλων Gov τὰ αἰτήτ ματα πρὸς τὸ σύμφερον πλήρωσον, χορηγῶν ἡμῖν ἐν τῷ πάροντε — Ι αἰῶνι τὴν ἐπίγνωσιν τῆς σῆς ἀληθείας, καὶ ἐν τῷ μέλλοντι ζωὴν αἰώνιον χαριζόμενος. ἷ Sp This prayer was placed at the end of the Litany, | when that Service was revised by Cranmer in 1544, and ‘at the conclusion of the daily Morning and Evening ~ | Prayer in 1661, according to the rubric of the Prayer Book for Scotland (1637). The concluding precatory benediction has been used | in the Liturgies of the Eastern Churches? probably from ‘the most primitive times; and, with the necessary change of phrase, it is used as a blessing by St. Paul. It is” _thus a substitution of an apostolical form for that which |had been anciently given to the Jewish Church. The older form involved the doctrine of the Trinity, under — ἴδε threefold repetition of the sacred Name; but this isa direct recognition of the doctrine according to the more full revelation given to the Christian Church. The | benediction appointed in the Breviary at the conclusion of the prayers at Prime was nothing more than the | | Ghost.’? This was omitted in the reformed Service, but nothing was substituted until the beginning of the reign 1 Εὐχὴ ᾿Αντιφώνου τρίτου: Lucho- * Above, p. 192. | logion, pp. 49, 77 (Venice, 1862). 4 It had been the ordinary Sun- | 2 2224. p. 62. day Cafitulum at Tierce. δ MORNING AND EVENING PRAYER. 247 at the conclusion of ‘The Litany used in the Queen’s. Evening Prayer. Chapel’ (1559).2 - SECT. 1V.—Evening Prayer. The order for Evening Prayer, called ‘Evensong’ in 1549, is formed upon the ancient Offices of Vespers and Compline.? The Sentences, Exhortation, Confession, and Absolution were appointed in 1552 to be said before the commencement of the older Service; but this part was not printed at the beginning of Evening Prayer until the revision (1661). Of the Versicles, the two former were added in 1552, thereby resembling the Morning Service. The place of the Little Chapter at Vespers was occupied by a chapter from the Old Testament ; and was followed by Magnificat, which has been sung at Vespers as long as the Service can be traced in the Western Church.? Our second Lesson occupies the place of the Little Chapter at Compline, which, after a hymn that is omitted, was followed by ‘ the Song of Simeon,’ this having been sung at Evening Prayer from very early times.* The Canticles thus inserted occupy a most he ἐς significant place in our Service. After reading the Old|~ ὁ ὁῸὃΘὃὅΓ Testament, we have the Song of Mary, testifying to the ulfilment of God’s promises of mercy to the fathers; and after reading the chapter from the New Testament, and there beholding how the promises were fulfilled in the propagation of the Gospel among the Gentiles, we 1 Liturg. Services of Elizabeth, have of it in the West is in the . 17 (Park. Soc.). It is not printed Lauds Office of Czesarius of Arles mm all the editions of the Prayer (εἴγε. 507). Inthe Armenian Church ] Book of that year. did. pp. 75 544. it was used at Compline, and thence y 2 Above, pp. 192 sqq. perhaps found its way into the 8 In the Eastern Church, Mag- Western Vespers. Freeman, I. p. mificat is among the Morning Can- 125. ticles; and the earliest trace we 4 Const, Afost. vii. 49. 248 Evening Prayer. The Collecés, THE ORDER FOR DAILY. express our readiness to receive that Gospel for our- selves, in the Song of the aged Simeon, and our faith that by so doing we shall have peace in our death, of which every night brings a type in sleep. These two Canticles only were appointed in 1549. In 1552, pro- bably for uniformity with the corresponding part of the Morning Prayer, and still retaining the ancient rule that Psalms and reading of Scripture should be alter- nated, the 98th and the 67th Psalms were appointed to follow the first and second Lessons, at the discretion of the Minister, unless either of them had been read in the ordinary course of the Psalms. They had not been sung among the Psalms of Vespers or Compline; but they are appropriate, especially to the season of Epiphany, as songs of praise for the announcement of salvation. In 1549, the Service at this point followed the Bre- viary, putting Prayers and Collects after the Song of Simeon.! At the revision in 1552, the Apostles’ Creed was placed here, as in the Morning Prayer. After the Lesser Litany and the Suffrages, three Collects are said, the first being that of the Day. The Second Collect, for Peace, is as old as the fifth century, occurring in the Sacramentary of Gelasius? (494). In the Sarum Breviary it is the fourth Collect after the Litany :— Deus a quo sancta desideria, recta consilia, et justa sunt opera, da servis tuis illam quam mundus dare non potest pacem; ut et — corda nostra mandatis tuis dedita, et hostium sublata formidine tempora sint tua protectione tranquilla.* 1 Aboye, p. 193, and cf. p. 239. or Eve. A Vigil is a fast-day pre- 2 The Collect for the following ceding a festival: an Ave is not ἃ day (according to our modern reckon- fast. Hook, Church Dictionary. ing) is to be said on the evening % Muratori, Zit, Rom. Vet. τ. 690. before every Feast that has a Vigil “4 It is also the Collect in the A/issa ’ MORNING AND EVENING PRAYER. The Third Collect, for Aid against all Perils, is also in the Sacramentary of Gelasius,'as an Evening Collect, —the place which it occupies in the Sarum Breviary.” 249 _—— Evening Prayer. There is a close resemblance between these ancient The fixed daily Collects of Morning and Evening Prayer. In the first of each pair, the subject of petition is the same, but the words are different, and suited to the respective seasons. We ask outward peace in the morning, to secure us against the troubles of the world ; and inward peace in the evening, to comfort and quiet our minds when we are to take our rest. In the second of each pair of Collects, we ask in the morning grace and guidance to direct us in our duty; and in the evening, light and aid when we are passive or unconscious. The metaphor of light, ac- cording to Scriptural usage, will include the two ideas of knowledge and of comfort. We therefore pray that our understanding may be enlightened to perceive the sleepless providence of God, and our hearts cheered with the assurance of His love. SECT. V.—The Litany. A Form of Supplication, resembling those features which distinguish the Litany from the other Prayers, exists in the Apostolical Constitutions. The deacon bids the Prayer,’ or names the subjects of petition, and the _ people answer to each, Lord have mercy. And the prayer Οὗ the bishop proceeds with a series of short petitions pro pace; Miss. Sar., col. 827*. In Prayer Book: “Ὁ Lord, our hea- _the early Primer, printed by Mr. venly Father, by whose almighty _ Maskell, it is the Collect ‘for the power we have been preserved this pees’ at Lauds. Mon. Rit. τι. p. 36; day: By thy great mercy defend see also p. 108, 7076. us from all perils and dangers of | 1! Muratori, I. 745. this night, &c.’ __? Above, p. 195. This ancient 8 Const. Afost. viii. 6. | Coltect is altered in the American oltects. Early Forn: ef Litany. The Litany. Processtons THE ORDER FOR DAILY for all orders and circumstances of men; the form, Le? us pray, being frequently introduced. | About the fourth century, the word Lztany came to be especially applied to solemn Offices of Prayer performed with processions of the clergy and people. Inthe time of Basil (370), some changes? had been introduced into the Litanies which were not in use in the days of Gre- gory Thaumaturgus (254): and processions took piace at Constantinople in the time of Chrysostom (398); but the service at these processions consisted of singing hymns.* Afterwards the procession was joined with — fasting and prayers, and was used for special ῬΌΡΡΙΕ 4 cations in any peculiar emergency.* There is, however, no trace of such forms of prayer in the Western Churches before the fifth century. It is : probable that the word Lztany, the Kyrie eleison, and ~ Processions,—the form and great part of the substance of these Oriental prayers,—were received in the West — early in that century ;° and, at first, the place at the © beginning of the Litany, afterwards occupied by the © invocations of numerous saints, was filled up with ἃ 1 Const. Apost. viii. 10. See the second part of Professor Blunt’s /ztvro- ductory Lecture, pp. 26 sq.; Bingham, ᾿ ” at OA τ ΑΝ sung heretical hymns through great — part of the night, and at dawn of — Saturday and Sunday went through — Antiq. XV. I, § 2. 2 It is not certain what the changes were: the Litanies were peculiar penitential Services; but the Benedictine editor can find no trace in them of processions : * AAA’ οὐκ ἦν, φησὶ, ταῦτα ἐπὶ τοῦ μεγάλου Tpynyopiov. ᾿Αλλ’ οὐδὲ αἱ λιτανεῖαι ἃς ὑμεῖς νῦν ἐπιτηδεύετε. Καὶ οὐ κατηγορῶν ὑμῶν λέγω" ηὐχόμην γὰρ πάντας ὑμᾶς ἐν δάκρυσι ζῇν, καὶ μετανοίᾳ διηνεκεῖ. 95. Basil. 22. ccvIil. (al. 63), ad Clericos Neocesar. Opp. ΡΠ 511. D. 3 The Arians, not being allowed to use the churches within the city, assembled about the porticoes, and the city and out of the gates to their — place of worship, singing antipho-— nally all the way. Chrysostom fearing that his people might be in- duced by these processions to join — the Arians, established them on ἃ more splendid scale; and by the © help of the Empress Eudoxia silver — crosses were provided bearing wax- — lights, which were carried in the processions of the orthodox. Socr. Hist. Eccl. v1. 8; Sozom. vit. 8 4 Eig. on account of an. earth- quake at Constantinople (430). Niceph. Callist. Ast. x1v. 46. , 5 See Palmer, Orig. Lit. ch. 1.8 “ι΄ 8 mercy upon us, the Lesser Litany. (circ. 460). appointed solemn Litanies, Ascension.°® 1 *Veniebant utrique chori psal- lentium ad ecclesiam clamantes per plateas urbis Ayrie eleison.’ Greg. Turon, Ast. X. I. An ancient MS. Ritual of the Roman Church ordered Kyriz eleison, Christe eleison, and Kyrie eleison, to be each repeated one hundred times in a processional Litany. Mabillon zz Ord. Rom. Mus. Ital I. p. xxxiv. 2 S. Gregor. Antiphonarius. ‘In Litania majore...ad processionem Antiphonz,’ forty-seven anthems are given. Greg. M. ΟΖ. III. 689. ©? Bed. Host, Eccl. τ. 25: ‘¥Fertur autem quia adpropinquantes civitati, More suo, cum cruce sancta et imagine magni regis Domini nostri Jesu Christi, hanc letaniam consona MORNING AND “VENING PRAVER. frequent repetition of the form Kyvze eletson. We find this custom in the time of Gregory the Great, and from it the Kyrie eleison was called the Litany,—a name which we still retain, calling the form of words, Lord, have mercy upon us; Christ, have mercy upon us; Lord, have Litany. Besides these in- vocations, the Service during the Procession, in the time of Gregory, consisted in chanting a number of anthems.” And it was thus, as Beda relates,’ that Augustine and his company of missionaries entered Canterbury, chant- ing a Litany, which was one of the anthems appointed by Gregory to be sung in the procession of the Greater The appointment of Litanies on fixed days in every year is due to Mamertus, bishop of Vienne in Gaul They had been used chiefly for the purpose of praying for rain, or for fair weather:* but, on the occasion of some calamities in his diocese, Mamertus or Rogations, to be yearly observed on the three days preceding the feast of the These were soon called ‘the Rogation voce modularentur. Defrecamur te, Domine, in omni misericordia tua, ut auferatur furor tuus et ira tua a civi- tate σία, et de domo sancta tua, quo- niam pecccvimus. Alleluia.’ 4 See the instances cited by Pal- mer, (Orig. Leo τ G25" also: the Preface to the Litany (from the Sarum Prymer, Maskell, 2707. Rit. II. p. 97) in Hilsey’s Primer, p. 381, ed. Burton. > Gregor. Turon. Hist. Francor. II. 34. It was a time of distress and terror, occasioned by the last erup- tions of the volcanoes of Auvergne: Robertson, Ch. Hist. 1. 569. The observance was prescribed by the first Council of Orleans (511), can. 27; but was not established at Rome {until 251 The Litany, . Rogatton 475. 252 THE ORDER FOR DAILY The Litany. lxvocaticns. Days, being the only days which were yearly set apart for such a Service. Their observance was soon received throughout Gaul, and from thence passed to the Anglo- Saxon Church. The Great Litany of St. Mark’s Day,! instituted by Gregory the Great (590), on the occasion of a pestilence in Rome, was also received in this country by the Council of Cloveshoe (747).? The Service used during the procession at Rogations appears to have consisted chiefly of Psalmody,? Collects being said at different churches or stations. The next feature was the repetition of Kyrie eletson: and this was called the Litany, as was also the procession itself, About the eighth century, the invocations of saints were introduced into the Churches of the West:* and then this portion was called the Litany. until the pontificate of Leo III. (εἴγε. 800): Vignolius, Lzber Fontificalis, 11. 266. Three early Asse for the Rogation Days occur in the Missale Gothicum, printed by Mr. Forbes in Ancient Liturgies of the Gallican Church, pp. 112 sqq. 1 Seven processions set out from different churches, and met in one principal church for a solemn service. Thus commenced the Litania Sep- tena ; and from the circumstances of its origin the Litany on St. Mark’s Day (April 25th) is called the Zztania major, although the service used does not differ from that of the Rogations. Johan. Diaconus, Vita S. Greg. 1. c. 42; Greg. M. Off. Iv. 37, and note of Benedictine editor, 11. 1283; Du Cange, Gloss. s. v. Litania; Brev. Rom. fest. April, xxv. 2 «Sexto decimo condixerunt capi- tulo, ut litanize, id est rogationes, a clero omnique populo his diebus cum magna reverentia agantur, id est die septimo Kalendarum Maiarum juxta ritum Romane ecclesiz, qu et litania major apud eam vocatur. Et item quoque secundum morem prio- rum nostrorum, tres dies ante ascen- sionem Domini in ccelos cum jejunio usque ad horam: nonam et missarum celebratione venerentur, non admix- - tis vanitatibus, uti mos est pluribus, vel negligentibus, vel imperitis, id est, in ludis, et equorum cursibus, et epulis majoribus, sed magis cum timore et tremore, signo passionis Christi nostreeque zeternzee redemp- tionis, et reliquiis sanctorum ejus coram portatis, omnis populus genu flectendo divinam pro delictis humi- liter exorat indulgentiam.’ Mansi, XII. 400 ; Johnson, I. p. 250. 3 See Palmer, Ovig. Lit. 11. § 3. 4 Renaudot, Liturg. Oriental. 1. 356: ‘Litaniz, nostro more lo- quendo, nullze in ritu orientali sunt, etiamsi Ayvie eleison pluries repetatur. «νον Sed neque Greeci illas noverunt. ... In ritu Alexandrino nulla sance — torum, ut in litaniis nostris, coms memoratio.’ In the ancient Western Litanies there were no invocations of saints. See ‘A deprecation which Pope Gelasius appointed to be sung for the universal Church,’ in a Book of Offices ascribed to Alcuin (ΟΖ. p. MORNING AND EVENING PRAYER. 253 Besides the solemn Rogation Days, Litanies were said | te τάξω. in the English Church on the week-days during Lent, the invocations being varied on each day throughout the week The English Litany was originally intended to be a distinct Office. It was put forth as a separate book by Henry VIII. Edward’s Injunctions (1547), however, ordered it to be said ‘immediately before high mass.’? A rubric® in the first English Prayer Book (1549) Lio ordered it to be said upon Wednesdays and Fridays,* and to be followed by the first part of the Communion Office. It was then placed after the Communion Office. In 1552 it was placed where it now stands, with the rubric directing it to be used upon Sundays, Wed- nesdays, and Fridays, and at other times when it shall be commanded by the ordinary® The Injunctions of Elizabeth (1559) renew the direction that the Litany should be said ‘immediately before the time of com- munion of the sacrament’;® and likewise order ‘that weekly, upon Wednesdays wid Fridays, not being holy days, the curate, at the accustomed hours of Service, shall resort to church, and cause warning to be given | 241, Paris, 1617); the Litany of the monastery of Fulda, and that of the Church of Milan, in Bing- tham, Aztig. XV. 1, ὃ 2. The most ancient known Litany containing _ the invocations is in Mabillon, Aza- lect, 111. p. 66y, &c.; it has not the names of any saints who flourished | after the beginning of the eighth century. O’Conor, Append. to Vol. τ. of Catalogue of Stowe MSS. pp: 41, 49, mentions some Litanies which seem to be equally ancient. Palmer, IL, § 3, p. 278, zote. Cf. Hardwick, Middle Age, p. 99, 2. ἢ. 1 The Litany will be found at the end of the Psalter: Brev. Sar. Fasc. | Lp. 111 (ed. Seager). | * Cardwell, Doc. Ann. 11. ὃ 23. 3 First rubric after the Com- munion Office. 4 The Jews observed Monday and Thursday, besides the Sabbath, for their special days of assembling those together that dwelt in villages, in regard of some great calamities which befel their nation upon those days, and that they might not be three days together without some public service of God. The Christian Church appointed Wednesday and Friday, on which days our Saviour was betrayed and crucified. (Costz) Nicholls, Addit. notes, p. 23. 5. Convocation (1879) proposes its use on the Rogation Days, before Communion, or as a separate Service. 6 Cardwell, Doc. Ann, XLII. § 18. 254 THE ORDER: FORK DAILY The Litany. Litany of the Anglo- Saxon Church. to the people by knolling of a bell, and say the Litany and prayers.? And Grindal, archbishop of York, in his visitation (1571), directed ‘the minister not to pause or stay between the Morning Prayer, Litany, and Com- » munion, but to continue and say the Morning Prayer, Litany, and Communion, or the Service appointed to be said when there was no Communion, together, without | any intermission : to the intent the people might con- | tinue together in prayer, and hearing the Word of God; and not depart out of the church during all the time of | the whole Divine Service.’ ? | The petitions that we now use are generally of great antiquity. The following Litany, belonging to the tenth | or rather to the ninth century, is an example of this part of our Service, according to the use of the Anglo-Saxon ~ Church : 3— ἥ Kyrie eleison. Christe eleison. Christe audi nos. 4 Pater de ccelis Deus, Miserere nobis. Fili Redemptor mundi Deus, Miserere nobis. Spiritus Sancte Deus, Miserere nobis. Sancta Trinitas unus Deus, Miserere nobis. 7 [Then follow a long series of invocations,4 beginning “ Sancta ἢ Maria ora,” and ending “ Omnes sancti, orate pro nobis.”] i 7 ae : : Μ΄, Propitius esto, Parce nobis Domine. 4 Ab omni malo, Libera nos Domine. an εἰ ᾿ Pv! 1 Cardwell, Doc. Ann. XLIII. § 48. 2 Jhid. LXXVI. 3 This is communicated by the Rev. C. Hardwick : it occurs at the end of a MS. Psalter in Latin with an interlined Anglo-Saxon transla- tion, Cambr. Univ. Libr. Ff. 1, 23. There were English versions of the Litany in the fourteenth century ; see Maskell, Jon. Rit. Il. pp. 217, 223; and his early English Prymer, ib, p. 95. It has been observed above, p. 20, that this was the first part of our Service which was pub- — licly used in English. Αἱ 4 The most modern saint whose — date we are enabled to fix precisely a is Eadmund, king of East Anglia, who was slain while fighting with ; the Northmen in 870; and the clause in the Litany beginning ‘A ~ persecutione paganorum’ seems to connect the composition of it more — distinctly with the sufferings of that stormy period. C. H. 7 Ἢ | MORNING AND EVENING PRAYER. Ab insidiis diaboli, Libera nos Domine. A peste superbiz, Libera nos Domine. A carnalibus desideriis, Libera nos Domine. Ab omnibus immunditiis mentis et corporis, Libera nos Domine. A persecutione paganorum et omnium inimicorum nostrorum, Libera nos Domine. A ventura ira, Libera nos Domine. A subita et eterna morte, Libera nos Domine. Per mysterium sanctz Incarnationis Tue, Lzdera nos Domine. Per crucem et passionem Tuam, Libera nos Domine. Per sanctam resurrectionem Tuam, Libera nos Domine. Per admirabilem ascensionem Tuam, Libera nos Domine. Per gratiam Sancti Spiritus Paracliti, Libera nos Domine. A pcenis inferni, Libera nos Domine. In die judicii, Libera nos Domine. Peccatores, Te rogamus, audi nos. Ut pacem et concordiam nobis dones, Te rogamus, audi nos. Ut sanctam Ecclesiam Tuam regere et defensare digneris. 74 rog. Ut domnum apostolicum et omnes gradus ecclesiz in sancta reli- gione conservare digneris, Te rogamus, audi nos. Ut archiepiscopum nostrum et omnem congregationem illi com- missam in sancta religione conservare digneris, Ze vogamus. Ut locum istum et omnes habitantes in eo visitare et consolari digneris, Te rogamus, audi nos. Ut omnibus benefactoribus nostris zeterna bona tribuas, Te rog. Ut remissionem omnium peccatorum nostrorum nobis donares, 742. Ut animas nostras et animas parentum nostrorum ab eterna dam- natione eripias, Te rogamus, audi nos. Ut nobis miseris misericors misereri digneris, Te rogamus. Ut inimicis nostris pacem caritatemque largiri digneris, Te rog. Ut fructus terre dare et conservare digneris, Ze rogamus, audi nos. Ut fratribus nostris et omnibus fidelibus infirmis sanitatem mentis et corporis donare digneris, Te rogamus, audi nos. Ut cunctis fidelibus defunctis requiem zternam donare digneris, Ze. Ut nos exaudire digneris, Te rogamus, audi nos. ἘΠῚ Dei, Te rogamus, audi nos, Agnus Dei, qui tollis peccata mundi, Parce nobis Domine. Agnus Dei, qui tollis peccata mundi, Miserere nobis. Christe, audi nos, Kyrie eleison, Christe eleison, Kyrie eleison, ‘ TT 1ῦὔτΛτΤ“--ς--ς.ςς-- πᾳ; ΤΊἫΎ σα 256 THE ORDER FOR DALEY Tke Litany. The following is the form of Litany said in the Greek Church at the commencement of the Liturgy of St. Chrysostom :1 € A 4 > A O Διάκονος" Ἔν εἰρήνῃ τοῦ Κυρίου δεηθῶμεν. e ΄ ΄ Ο Χορός" Κύριε ἐλέησον. δ ρ ‘ - “1 θ “ / \ ~ / ~ ~ ε - πὲρ τῆς ἄνωθεν εἰρήνης, καὶ τῆς σωτηρίας τῶν ψυχῶν ἡμῶν, - ~ ΄ τοῦ Κυρίου δεηθῶμεν. Κύριε ἐλέησον. ; ~ - - ͵ -“ Ὑπὲρ τῆς εἰρήνης τοῦ σύμπαντος κόσμου, εὐσταθείας τῶν ἁγίων - - as “ ~ J τοῦ Θεοῦ ᾿Εκκλησιῶν, καὶ τῆς τῶν πάντων ἑνώσεως. Ὑ \ ea ee Ox γι αι See x , Zr, , πὲρ τοῦ ἁγίου Οἴκου τούτου, καὶ τῶν μετὰ πίστεως, εὐλαβείας, 3 ΔΩ ~ 34 / ᾽ > αὶ καὶ φόβου Θεοῦ εἰσιόντων ἐν αὐτῷ. -“ ,ὔ ἘΞ - - - Ὑπὲρ τοῦ ᾿Αρχιεπισκόπου ἡμῶν (τοῦ δεῖνος), τοῦ τιμίου Τρεσ- , ~ > a“ Vg ‘ ~ r , Α - βυτερίου, τῆς ἐν Χριστῷ Διακονίας, παντὸς τοῦ Κλήρου, καὶ τοῦ Λαοῦ. - , ~ Ὑπὲρ τῶν εὐσεβεστάτων καὶ Θεοφυλάκτων Βασιλέων ἡμῶν, “ \ A ‘ ~ ὦ παντὸς τοῦ Παλατίου, καὶ τοῦ στρατοπέδου αὐτῶν. ' - οὐκ ὧν “ ’ὔ , , Ἶ , Ὑπὲρ τῆς ἁγίας Μονῆς (ἢ τῆς πόλεως) ταύτης, πάσης πόλεως an 9 - καὶ χώρας, καὶ τῶν πίστει οἰκούντων ἐν αὐταῖς. e Ν 2. , ΓΦ, > , “ A ~ ~ ΄“ Ὑπὲρ εὐκρασίας ἀέρων, εὐφορίας τῶν καρπῶν τῆς γῆς, καὶ ἘΔ ὦ ὁ δε, Cm te καιρῶν εἰρηνικῶν. Ὑπὲρ πλεόντων, ὁδοιπορούντων, νοσούντων, καμνόντων, aixpa- λώτων, καὶ τῆς σωτηρίας αὐτῶν. ap τοῦ ῥυσθῆναι ἡμᾶς ἀπὸ πάσης θλίψεως, ὀργῆς, κινδύνου, καὶ ἀνάγκης, τοῦ Κυρίου δεηθῶμεν. ᾿Αντιλαβοῦ, σῶσον, ἐλέησον, καὶ διαφύλαξον ἡμᾶς, ὁ ὁ ide! τῇ σ χάριτι. Τῆς Παναγίας, ἀχράντου, ὑπερευλογημένης;, ἐνδόξου, Δεσποίνης ἡμῶν Θεοτόκου, καὶ ἀειπαρθένου Μαρίας, μετὰ πάντων τῶν ‘Avil μνημονεύσαντες, ἑαυτοὺς καὶ ἀλλήλους καὶ πᾶσαν τὴν ζωὴν ἡμῶν + het - : SR ae Ree Sh Pict. Χριστῷ τῷ Θεῷ παραθώμεθα. ‘O Χορός" ot Κύριε. ε - , Ὁ Ἱερεὺς ἐκφώνως: Ὅτι πρέπει σοι πᾶσα δόξα, τιμὴ ea m pareve, τῷ Harpi, καὶ τῷ Ὑ καὶ τῷ ᾿Αγίῳ Πνεύματι, νῦν, καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. aay ‘O Χορός" ᾿Αμήν. 1 Euchologion, p. 47. MORNING AND EVENING PRAYER. 257 | OOOO LCOS _ The old Western Litanies generally commenced with the form Kyrie eletson, each part of it being once or ‘thrice repeated. It was all omitted in preparing the Litany of 1544; and at the same time the words miserable sinners were added in the Invocations of the Trinity, and also the words, proceeding from the Father and the Son. These changes, and the mode of repeating the clauses, are peculiar to our English Litany. Next in the old Litanies came the Invocation of Saints, be- ginning with St. Mary, and ending Ommnes sancti: orate pro nobis. But in the Litany adopted by Hermann and his advisers, which supplied some hints to Cranmer in his work of revision, these were entirely omitted. Only three such clauses had been retained by our Reformers in 1544. They stood as follows :— | Saint Mary, mother of God, our Saviour Jesu Christ, pray for us. _ All holy angels and archangels, and all holy orders of blessed spirits, pray for us. All holy patriarchs, and prophets, apostles, martyrs, confessors, d virgins, and all the blessed company of heaven, pray for us. Each clause was repeated by the choir, in the same ay as the preceding Invocations of the Trinity. In he revision of this Litany for the King’s Primer (1545) hese three clauses still appeared, but only the words ray for us were given to the choir. The clauses were ntirely omitted in the Litany of Edward VI. The Prayer, between the Invocations and the Depre- ations, was inserted in 1544, in the place of the old and hort clause, Propitius esto: parce nobis Domine It is translation of an anthem at the end of the Penitential 2 A second clause was added by Domine.’ Hermann’s Litany had two nignon, ‘ Propitius esto: exaudi nos similar clauses. 5 The Litany. The Invoca- tions. 2358 The Litany. The Depre- cations. TheOlserva- LioKs. THE ORDER FOR DAILY ἣ Psalms, which therefore stood in the Breviary imme- diately before the Litany :— Ne reminiscaris, Domine, delicta nostra, vel parentum nos- trorum, neque vindictam sumas de peccatis nostris. Von dicitur ulterius quando dicitur in choro. Parce, Domine, parce populo tuo quem redemisti pretioso sanguine tuo, ne in zternum irascaris nobis : et ne des hereditatem tuam in perditionem, ne in zternum obliviscaris nobis. Then follow, in all the Litanies, the Deprecations, varying both in phrase and number, but preserving a general uniformity of subjects: they were given com- monly in single clauses, each being followed by Libera nos Domine. No one will doubt that Cranmer exercised — the soundest judgment in his selection of these clauses, and in bringing them together as they had never been arranged before. The last of the series only has been changed since 1544. It then contained the clause, ‘ from the tyranny of the bishop of Rome, and all his (aan enormities,’ after ‘privy conspiracy :’ in the next year the phrase was changed into ‘abominable enormities, in the Primer (1545); but the original phrase appeared in Edward’s Prayer Books, and in the Litany printed in the first month of Elizabeth’s reign. When the Litan was published by authority (1559), as used in the royal chapel, the clause was omitted. The words ‘rebellion and ‘schism’ were inserted at the last revision of the Prayer Book in 1061. from the following phrases :— Per mysterium sanctz incarnationis tuz :—Per nativitatem tuam :—By thy holy nativity (H.):—Per sanctam circumcisionem tuam:—Per baptismum tuum :—Per jejunium tuum :—By thy baptism, fasting, and temptations (H.). 1 See above, p. 54. MORNING AND EVENING PRAYER. 259 Again :— By thine agony and sweating of blood (H.):—Per crucem et passionem tuam:—Per pretiosam mortem tuam:—Per mortem et sepulturam tuam (Quign.):—By thy death and burying (H.) :—Per gloriosam resurrectionem tuam:—Per admirabilem ascensionem tuam:—By thy resurrection and ascension (H.):—Per gratiam Spiritus Sancti:—Per adventum Spiritus Sancti Paracleti :—By the coming of the Holy Ghost the Comforter (H.). The next clause is formed by combining four separate clauses of Hermann’s Litany :— In all times of our tribulation :—In all times of our prosperity :— In the hour of death:—In the day of judgment: Deliver us, O Lord. The clauses of the old Litany were :— In hora mortis, succurre nos Domine. In die judicii, ibera nos Domine. The form of the suffrages that follow is common to all the Litanies, but the subjects vary considerably. After the suffrage for the Church, those for the eccle- siastical orders usually came first, and were followed by those for the prince and for Christian people. Yet the intercessions for rulers of the Church and of the State are occasionally transposed. The clergy were described by Cranmer under the names of ‘bishops, pastors, and ministers of the Church ;’ which was altered at the last revision to ‘ bishops, priests, and deacons,—an expression more distinctly opposed to Presbyterian notions of the Christian ministry. The Prayer for the peace of all nations is peculiar to our Litany. The old phrase was, ‘That thou yield everlasting goods to our good doers.’ Hermann’s Litany prays, ‘to give peace and concord to all kings and princes.’ | Quignon limits the prayer for peace to Christian kings | 1 Maskell, Aon. Rit. 11. pp. 220, 226, 5.2 Tho Litany. The Inter- cesstons, 260 THE ORDER FOR DAILY Ἐ The Litany. «---... and all Christian people. The ancient Anglo-Saxon Litany is remarkable in this respect, that it contains a suffrage ‘for our enemies.’ The suffrages for grace seem to be formed from Her- mann’s Litany, where we find the expressions :— That thou wilt vouchsafe to bring them again into the way of truth, which stray and be seduced::—to tread Satan under our feet: — —to send faithful workmen into thy harvest :—to give to all the hearers increase of thy word, and the fruit of thy Spirit:—to lift them up that be fallen, and to strengthen them that stand:—to- comfort and help the weaklings and such as be tempted. The Sarum Litany has only :— Ut obsequium servitutis nostrz rationabile facias:—Ut mentes nostras ad ccelestia desideria erigas. Two similar clauses had been introduced into Mar- shall’s Primer :— That thou vouchsafe that all which do err and be deceived may ~ be reduced into the way of verity:—That thou vouchsafe that we 4 may the devil with all his pomps crush and tread under foot. The suffrages for special mercies may be considered ~ as Cranmer’s composition. The same subjects are indeed ~ found, some of them in Hermann’s Litany, and some in that of Marshall’s Primer, but not with the same excel- lence of arrangement or expression. There are only two similar petitions in the Sarum Litany :-— Ut miserias pauperum et captivorum intueri et relevare digneris τὸ —Ut fructus terre dare et conservare digneris. The last suffrage has nothing corresponding to it in any other Litany :' it is a beautiful summary, expressing 1 One expression has been traced remissionem omnium peccatorum, — in a prayer at the Elevation in an negligentiarum et ignorantiarum mea-— edition of the Hore B.V.M. (Paris, rum.’ Blunt, Annotated Prayer Book, 1530): ‘Sanguis tuus, Domine Jesu p. 587. Christe, pro nobis effusus sit mihi in MORNING AND EVENING PRAYER. 261 what we ought to feel at the conclusion of such petitions as have preceded : it is in general expressions, to supply any omission of a request, or of a confession, which ought to have been made: a prayer for repentance, forgiveness, and the grace of amendment of life.* The Lesser Litany which follows is according to the old form; the Response, ‘Grant us thy peace,’ being in- serted from Hermann’s Litany. The Versicle, Response, and Prayer, ‘O God, merciful Father, &c.,’ are also taken from Hermann’s Litany, as to their position. The English Litanies had many versicles in this place besides the couplet; and the prayer had been the Collect in the Mass 270 tribulatione corals :— Deus qui contritorum non despicis gemitum, et mcerentium non spernis affectum; adesto precibus nostris, quas pietati tue pro tribulatione nostra offerimus: implorantes ut nos clementer respicias, et solito pietatis tuze intuitu tribuas ut quicquid contra nos diabolicze fraudes atque humanz moliuntur adversitates ad nihilum redigas, et consilio misericordiz tuz allidas; quatenus nullis adversitatibus lzsi, sed ab omni tribulatione et angustia liberati, gratias tibi in ecclesia tua referamus consolati. Per Dominum.* The next portion, reaching to the end of the Gloria Patri, also differs from the older Litanies in its position. It was taken by Cranmer, in 1544, from the Introduction to the Litany sung on Rogation Monday before leaving the choir to form the procession :— Ordo processionis in secunda feria in rogationibus. Hec anti- phona dicatur a toto choro in stallis anteguam exeat processio, 1 The American Prayer Book has some verbal differences in the Litany (e.g. ‘prosperity’ for wealth), and necessarily substitutes a general suf- frage for ‘all Christian rulers and magistrates ;” instead of those for the Queen. Before the Lesser Litany, it directs that ‘the Minister may, at his discretion, omit all that follows, to the Prayer, We humbly beseech thee, &c.? It also inserts the General Thanksgiving in the place where it is to be read, before the Prayer of St. Chrysostom. * Miss Sax col. 797*. The Litany. Versicles and Prayers. 262 The Litany. THE ORDER FOR DAILY — cantore incipiente antiphonam. An. Exsurge, Domine, adjuva nos, et libera nos propter nomen tuum. Alleluia. Ps. Deus, auribus nostris audivimus: patres nostri annuntiaverunt nobis. Non dicatur nist primus versus, sed statim sequatur. Gloria Patri. Deinde repetatur. Exsurge Domine.’ In translating the verse of the Psalm, Cranmer com- pleted the sense by adding the second verse; the whole passage is Ps, xliv. 1, in our translation. The Versicles were taken at the same time from an occasional portion added to the Litany in time of war :— SZ necesse fuerit, versus sequentes dicuntur a predictis clericis in tempore bellt. Ab inimicis nostris defende nos, Christe. Afflictionem nostram benignus vide. Dolorem cordis nostri respice clemens. Peccata populi tui pius indulge. Orationes nostras pius exaudi. Fili Dei vivi,? miserere nobis. Hic et in perpetuum nos custodire digneris, Christe. Exaudi nos, Christe, exaudi, exaudi nos, Christe.’ The last couplet was added at the same time, and was called ‘ Zhe Versicle; and ‘ The Answer, showing — that it came from a different source. It was one of the © couplets among the ‘preces’ of Morning and Evening — Prayer.* After the Versicles, the old Litanies of the English Church ended, for the most part, with the following seven — Collects :°>— | 1. Deus cui proprium est misereri semper et parcere, suscipe deprecationem nostram; et quos delictorum catena constringit, miseratio tuze pietatis absolvat. Per. . 1 Processionale Sarisb. fol. cxvi. ‘ Additional note on the Litany,’ p. Paris, 1530. ; 2 This is rendered, ‘O Son of 3 Processionale Sarisb., ‘Letania — David ;’ cf. Luke xviii. 38: it was in rogationibus,’ fol. cxxxiiii. a not uncommon expression in 4 Above, pp. 190, 193. medizval devotion; see examples © Maskell, Mon. Rit. 11, pp. 1O7—— in Blunt, Aznotated Prayer Book, 110, and pp. 221, 227. -. MORNING AND EVENING PRAYER. 2. Omnipotens sempiterne Deus, qui facis mirabilia, &c. (The Prayer for the Clergy and People.) 3. Deus qui caritatis dona per gratiam Sancti Spiritus tuorum cordibus fidelium infundis, da famulis et famulabus tuis, fratribus ‘et sororibus nostris, pro quibus tuam deprecamur clementiam, ‘salutem mentis et corporis, ut te tota virtute diligant, et que tibi placita sint tota dilectione perficiant. 4. Deus a quo sancta desideria, &c. (Zhe Second Collect at Evening Prayer.) 5. Ineffabilem misericordiam tuam nobis quzsumus, Domine, clementer ostende ; ut simul nos et a peccatis omnibus exuas, et a peenis quas pro his meremur benignus eripias. _ 6. Fidelium Deus omnium conditor et redemptor, animabus famulorum famularumque tuarum remissionem cunctorum tribue peccatorum: ut indulgentiam, quam semper optaverunt, piis sup- plicationibus consequantur. 7. Pietate tua quzsumus, Domine, nostrorum solve vincula omnium delictorum; et intercedente beata et gloriosa semperque virgine, Dei genetrice, Maria, cum omnibus sanctis.tuis, nos famulos tuos et omnem populum catholicum in omni sanctitate custodi ; omnesque consanguinitate ac familiaritate, vel confessione et ora- tione nobis vinctos, seu omnes christianos, a vitiis purga, virtutibus illustra, pacem et salutem nobis tribue ; hostes visibiles et invisi- biles remove ; pestem et famem repelle ; amicis et inimicis nostris veram caritatem, atque infirmis sanitatem largire; et omnibus fidelibus vivis ac defunctis in terra viventium vitam et requiem zternam concede. Per eundem Christum Dominum nostrum. Amen. In revising the English Litany in 1544, Cranmer placed here the following six Collects :— I. The first part of our present prayer, We humbly beseech thee &~c., altered from an old Collect :— Infirmitatem nostram quesumus, Domine, propitius respice: et mala omnia que juste meremur omnium sanctorum tuorum inter- cessione averte. Per.} 2. O God, whose nature and property, &c. (Deus cud proprium.) 3. Almighty and everliving God, which only workest great marvels, &c. (Ommnipotens sempiterne Deus qui facis.) 1 Brev. Sar. Psalt., Memoria de it follows the preceding Versicles at omnibus sanctis ad matutinas: Pro- the end of the Litany on the vigil of cessionale Sar. fol. cxxxilil.; where the Ascension, 263 The Litany. 204 Fhe Litany. Prayers and Thanks- ztvings upom several occasions. THE ORDER FOR DAILY 4. A translation of the Collect, Juzeffabilem stleteaane iam. 5. Grant, we beseech thee, (9 Almighty God, that we in our trouble put our whole confidence upon thy mercy, that we may against all adversity be defended under thy protection. Grant this, &c. 4 6. 4 Prayer of Chrysostom. In 1549 the first and fifth of the above Collects were formed into our present Prayer, the Prayer of St. Chry- sostom (without any title) being left as the conclusion. The Occasional Prayers, For Raiz and For Fair Wea- ther, were added to the Collects at the end of the Com- munion Office. In 1552 these, with four other Occasional Prayers, were inserted at the end of the Litany before the Prayer of St. Chrysostom: while the concluding benediction was added to the Litany of Elizabeth (1559). The Occasional Prayers are entirely English compo sitions ; the Collects in the special Masses for Rain, for Fair Weather, and in Time of War, can hardly be said to have furnished a hint towards their expressions. The Prayers Ji the time of Dearth and Famine were added in 1552; the second form was left out in 1559, and only restored, with alterations, in 1661. The Prayer Ju ὦ e time of War and Tumults belongs to 1552, and also that In the time of any common Plague or Sickness. It is probable that all these forms had their origin in the necessities of the time.’ The Prayers to be said every day in the Ember weeks were added at the last revisio They are peculiar to the English ritual? The Ember 1 We find an account of the 7d. ch. iii. " Sweating Sickness, and a Dearth, in 2? Palmer, Ovig. Zit. I. p. 305. 1551: Strype, Mem. Eccl. Ed. VI. The first of these Prayers is in Cosin’s bk. 11. ch. iv. Also there was a Collection of Private Devotions (1627); general European war, besides the the second in the Scottish Prayer more pressing troubles in Ireland: Book (1637). MORNING AND EVENING PRAVER. 265 ---- --ὄ days were called the Fasts of the four Seasuns,' οὐ, in ancl Occastonal ayers. Calendar, the Ember days at the four Seasons ; and the Ξε observance of them with special fasting and prayer was an act of consecration of the four seasons of the year. Being occasions of peculiar solemnity, ordinations were held at these times; and this is the order of our Church in the 31st Canon. The particular days were settled by ‘the Council of Placentia (1095)? to be the Wednesday, Friday, and Saturday after the first Sunday in Lent, after Whitsun Day, after the 14th of September (the feast of Holy Cross), and after the 13th of December (St. Lucia). The rubric, however, directs one of the prayers to be said not only on the Ember days, but on every day of the Ember weeks. The Prayer that may Ibe said after any of the former is as old as the Sacra- mentary of Gregory ;* and in an English form has had a place in the Prymer as long as that book can be traced, | tanding with the Collects at the end of the Litany.° It was, however, omitted during the reign of Edward VL, but restored in the Litanies at the beginning of the reign of Elizabeth (1558 and 1559).° Its place is after the Ember Prayers, and wot after the Prayer for all Con- ditions of Men. 1 From jejunia guatuor temporum he Germans called these seasons guatember; and hence some have derived our term ember. Soames (Angl-Sax. Church, p. 258) de- 4 Greg. Sacr. Ovationes pro pec- catis. Opp. Il. p. 195. ° Maskell, Aon. Rit. 11. p. 107. Being a short Collect, it is given here as an example of medizval ives it from yb, ‘about,’ and ren br ryze, ‘a run,’ the word signify- ng a circuit, or course. See also Richardson’s Dict. s.v. EMBER- | 2 Can. xiv. Mansi, xx. 806. 3 Of the two prayers, the first is nore appropriate to the former part, ind the second to the latter part, of 6 week. English :—‘Preie we. Orisoun. Deus cut proprium. God, to whom it is propre to be merciful and to spare euermore, undirfonge oure preieris: and the mercifulnesse of thi pitie asoile hem, that the chayne of trespas bindith. Bi criste our lord. So be it.’ This Collect is omitted in the American Prayer Book. § Above, p. 54. / THE ORDER FOR DAILY . The Prayer for the High Court of Parliament was com- posed most probably by Laud, when bishop of St. David’s. It first appeared in an ‘Order of Fasting,’ in 1625, and again in 1628 in a special form of Prayer ‘necessary to be used in these dangerous times of war’ In these early forms it is almost verbally like the present Prayer, only somewhat longer: it also contains the words ‘most religious and gracious king,’* which have been — commonly supposed to have been introduced as a com- — | pliment to Charles II. In 1661 the Prayer was inserted in a special form for a Fast-day on the 12th of June, and — again in the following January ; and at the same time it was placed by the Convocation in the Book of Common | Prayét.* : The composition of the Prayer for all Conditions of } Men has been ascribed to Bishop Sanderson. It was, _ however, most probably composed by Dr. Peter Gun-= ) ning, Master of St. John’s College, Cambridge, and suc- cessively bishop of Chichester and Ely. In its original shape it is supposed to have been longer, and to have — brought into one prayer the petitions for the King, Royal Family, Clergy, &c., which are scattered through — several Collects? The Convocation, however, retained the Collects; and therefore threw out the corresponding clauses in this general Prayer, without altering the word finally, which seems to be needlessly introduced in so short a form. Before this, no general intercessory prayer ad ᾿ Sovereigns are mentioned as εὐσεβέστατοι καὶ πιστότατοι in the Anaphora of St. Basil’s Liturgy: Neale, astern Church, p. 595. Ξ Cardwell, Conferences, Ὁ. 233, note ; Lathbury, fTist. of Convoce. pp. 301 sq.; Clay, Prayer Book Illustrated, Pref. p. xxv. The word Dominions was substituted for A7ug= doms by an Order of Council ὁ January 1, 1801. 3 See the objections to short Col+ lects raised by the Dissenters at the Savoy Conference, Cardwell, Conf, — pp. 308 sq.; above, p. 117. | MORNING AND EVENING PRAYER. 267 occurred in the Service, except on those mornings when Occasional rayers. the Litany was said. Praise is an essential part of Divine worship. Hence] zyangs- givings. we retain, throughout the Services, Doxologies, Psalms, and Canticles. But these do not include that particular thanksgiving for extraordinary deliverances, or indeed for daily mercies, which is due to the Author and Giver of all good things. Hence some particular thanksgivings* were annexed to the Litany, at the revision of the Prayer Book after the Hampton Court Conference, by order of James I., under the title of ‘Ax enlargement of thanksgiving for diverse benefits, by way of expla- nation. 5 These were thanksgivings for Razin, for Fair Weather, for Plenty, for Peace and Victory, and for Deli- erance from the Plague in two forms.? At the last after the restoration of the Monarchy, another special form of thanksgiving was added, for Restoring Publick Peace at Home.* Its language must have been elt to be strikingly appropriate, when read with the estored Common Prayer, after such a period of outrage nd sedition. At the same time the Convocation accepted form of General Thanksgiving, composed by Bishop eynolds,® which rendered the book more perfect 1 be used at the Meetings of Convocation ; also A Thanksgiving of Women after Childbirth, For Recovery from Sich- ness, and For a Safe Return from Sea, The Prayer for the Parliament be- comes, with a slight alteration, Prayer for Congress. In the Prayers Lor Fair Weather and Ln time of Sickness the references to the Old d Testament are omitted. y 1 As a substitute for the Introit, ἢ cathedrals, the hymn Zersanctus s generally sung by the choir: the practice shows that the appropriate salm might have been advan- ageously retained. | 2 It is said that Jerome was re- juested by Damasus, bishop of Rome 366---384)) to make a selection of peoptures to be read in the public ervice. There is such a compila- ou, published by Pamelius in Vol. CHAPTER II ITHE COLLECTS, EPISTLES, AND GOSPELS; AND PROPER LESSONS FOR SUNDAYS AND HOLY DAYS. | THIS part of the First Prayer Book of Edward ὙΠ was entitled Zhe Introtts, Collects, Epistles, and Gospels, to be used at the celebration of the Lord’s Supper and oly Communion through the year: with proper Psalms and Lessons for divers Feasts and days. An Lntroit, or Psalm to be sung at or before the commencement of the ommunion Office, was prefixed to each Collect. These were removed? at the revision in 1552; and the Proper Lessons were placed in the Calendar of Lessons. The Epistles and Gospels are, with few exceptions, the same that had been appointed in the ancient Use 11. of Liturgicon Lcelesie Latine, under the title, Divz Hieronymi pres- bytert Comes sive Lectionarius. It contains Epistles and. Gospels for Sundays and Festivals, and for Wednesdays and Fridays in the Epiphany, Easter, and Trinity sea- sons, agreeing very closely with the Sarum Use, but differing from the Roman. See Blunt, Guericke, ‘ Remarks,’ p. 178, 271 Antiquity of the Coltects, Observance of Advent. The Collects. 272 THE COLLECTS, AND ~- | ͵ Advent. First Sunday. Second. Third. Fourth. Christizas. for a translation of the old Collect. | the Collects in the Sarum Missal :— Excita, quzsumus, Domine, potentiam tuam, et veni: The following are oy ut ab imminentibus peccatorym nostrorum periculis te mereamur pro-— tegente eripi, te liberante salvari. Excita, Domine, corda nostra ad preparandas unigeniti tui ut per ejus adventum purificatis tibi mentibus servire vias : mereamur. Qui tecum. Aurem tuam, quzesumus, moda : Qui vivis. Excita, quzesumus, magna nobis virtute succurre: quod nostra peccata preepediunt, indulgentia tuz propitiationis acceleret. Qui vivis. A Feast of the Nativity of Christ* is only to be found. obscurely hinted at before the fourth century. Towards: the latter part of that century the Roman Church had fixed it to the 25th of December ;? and a little later we also find it in the East, and kept on the same day.’ The medizval Offices contained Masses for the Vigil — and the early Morning, as well as for the day itself of the Nativity.* 1 Festum natalis dominici, nata- litia Christi, ἡμέρα γενέθλιος, τὰ γενέθλια. 2 Τὴ Rome from the very first, and in the whole of the West also from a very early period, this day was looked upon as the Saviour’s actual birthday; a view which must have had some historical tradition to rest upon: the chronological correctness of this date is defended by St. Chrysostom, Homi. εἰς τὴν γενέθλιον ἡμέραν, Opp. Il. p. 354. Guericke, p. 168. 3 See Guericke, pp. 167—172. 4 In viyilia Nativitatis Domini ; In’ galli cantu; In Aurora; and In die Nativitatis Domint, Beda has Domine, precibus nostris accom-_ et mentis nostrz tenebras gratia tuz visitationis illustra. — Domine, potentiam tuam, et veni: et Qui vivis. Ἵ ᾿ ut per auxilium gratiz tua pp. 298 sqq. Three Masses for Christmas Day are found in the traced. The Gallican and the "Mol arabic Offices provided only one Forbes, Ancient Liturgies of the Gallican Church, Pp. 34. 5 The Collect at the first Com- munion was taken from the Mass — In vigilia: ‘Deus qui nos redemp-" tionis nostra annua expectation 7 leetificas ; praesta ut unigenitum tuum, quem redemptorent lect suscipimus, venientem quoque judicem secur videamus ;’ the Epistle and Gospel from the Mass Ji galli caniu. : PROPER LESSONS. igh Mass, with a newly composed Collect, which were sed at the second or principal Communion, are retained n our present Service. The first Lessons! contain prophecies of the coming f Christ in our nature; and the second Lessons, Epistle, nd Gospel point out the completion of those prophecies the history of the incarnation. In the Collect we pray rt we may be partakers of the benefit of His birth; nd the Psalms are expressive of praise and thanksgiving or the revelation of this mystery. The words of Ps. xix., he heavens declare the glory of God, &c. are applicable o the circumstances of the birth of Christ, when a new tar appeared, which so plainly declared His glory, that he wise men came from the East to worship Him: Ps. lv., a marriage song upon the nuptials of Solomon with he daughter of Pharaoh, is mystically applicable to the nion between Christ and His Church: Ps. lxxxv. has lways been applied to the redemption of man by the oming of Christ: Ps. lxxxix. is a commemoration of e mercies performed, and promised to be continued David and his posterity to the end of the world; the irth of the Messiah being the greatest of those mercies: S. CX. is a prophecy of the exaltation of Christ to His ingly and priestly office: and Ps. cxxxii., composed pon the occasion of the building of the temple, recounts e promises of God to David that Sion should be the welling-place of the Lord Himself. All these Psalms ere appointed in the Breviary. After Christmas Day immediately follow the three loly Days of Sz. Stephen, St. Fohn, and The Innocents? 1 The Morning Lessons had been was the ‘ Little Chapter,’ read ‘ad among the Lections at Matins. wz.’ art of the second Evening Lesson 7? The first exfvess mention ot | xz 273 ppointed for this day: the Epistle and Gospel of the} cnristmas, The Lessons. Isa. 1%. 1-7; Viz. 10-16. Luke 22. 1- 14. Tit. τέ. 2-8. The Psalms. 274 Chiistmas. oad St. Fohn. The Innocents. - THE COLLECTS, AND st. Stephen was the first martyr;! St. John was κι, disciple whom Jesus loved ;? and the slaughter of the children at Bethlehem was the first result of the Saviour’s’ ‘Martyrdom, love, and innocence are first to be. magnified, as wherein Christ is most honoured.’ ᾿ birth.? The old Collects were :— ; - Da nobis quzesumus Domine imitari quod colimus; ut discamus” et inimicos diligere : quia ejus natalitia celebramus, qui novit etiam pro persecutoribus exorare Dominum nostrum Jesum Christum Filium tuum. Qui tecum.* Ecclesiam tuam quesumus Domine benignus illustra: ut beati Johannis apostoli tui et evangelistee illuminata doctrinis, ad dona perveniat sempiterna. εχ Deus cujus hodierna die pracconium innocentes martyres non loquendo sed moriendo confessi moribus vita fateatur. these four connected commemora- tions, as forming one common fes- tival, is found in Bernard, Homi. de Quatuor continurs sollemnitatibus, Opp. τ. 787, ed. Bened. Guericke, Ῥ. 184, zote. Beda has homilies upon them, as on successive days: Opp. VIL. pp. 310 sqq. 1 The festival of St. Stephen (Dec. 26) has been kept since the fourth century. The idea of the Church | in its institution is expressed by Ful- gentius: ‘Natus est Christus in terris, ut Stephanus nasceretur in coelis;’ int. Of. Augustin. ν. 772 Append. Serm. 215; Guericke, pp. 182 sq. 2 The festival of St. John is not lof so early a date as St. Stephen. The Mozarabic Missal is the first that gives a prayer for this day. Guericke, p. 183. ise The festival of the Innocents was originally, and even as late as the fifth century, associated with Qui cum Deo. sunt: omnia in nobis vitiorum ps of the Epiphany: Guericke, 104. ; * Missal. Sar. J die S. Stephamt Protomartyris, col. 61. The Collect until 1661 was, ‘Grant us, O Lord, to learn to love our enemies, by the example of thy martyr Saint Stephen who prayed for his persecutors, D thee which livest, &c.’ ® Missal. Sar. 7271 die S. Johann Evangelista, col. 65. The words, ‘may so walk in the light of thy truth,’ were added in 1661. 6 Missal. Sar. Jn die Sancto Innocentium Martyrum, col. The Collect until 1661 was, ‘ Ab mighty God, whose praise this day the young Innocents thy witnesse: have confessed and showed forth, a in speaking, but in πῶ ὦ mona thy faith, which with our tongues W do confess ; through Jesus Christ Lord,’ PROPER LESSONS. until the Eve of the Circumcision. In the old Offices, the Collect of St. Stephen was followed by Memoria de Nativitate ; and the Collect of St. John by Memoria de Nativitate et de sancto Stephano ; and the Collect of the Innocents’ Day by Memoria de Nativitate: de sancto Stephano: et de sancto Fohanne. According to this Rubric, the Sunday which falls after the 25th of December does not require a special Collect, being within the octave of the Nativity. The Sarum Missal contained an Office, Serta die a Nativitate Domini, sive dominica fuerit, sive non: the Epistle for this intervening Sunday is taken from this Mass; and the Gospel from the Mass zx vigilia Nattvitatis, shortened at the last revision by the omission of the genealogy. | When the feast of the Nativity became settled, its Octave, falling on the calends of January, was for that reason not observed ; and still further to preserve Chris- tians from joining in the licentious indulgences of the eathen Saturnalia, the Church of the fourth century ade it a day of penance, prayer, and fasting. In early writers the day is simply noted as Octave Domini: it was treated also as a memorial of the Czrcumeczston about As such it commemorates the obe- The first Morning Lesson gives an account of the nstitution of Circumcision; and the Gospel, of the Cir- | 1 Concil. Turon. il. (567), can. 17, De jejunis. ‘Et quia inter natale Vomini et Epiphanize omni die festi- fitates sunt, itemque prandebunt : Xcipitur triduum illud, quo ad cal- andam gentilium consuetudinem atres nostri statuerunt privatas in alendis Januari fieri litanias, ut in cclesiis psallatur, et hora octava in psis kalendis circumcisionis missa Deo propitio celebretur.’ Mansi, ix. 796. See Guericke, pp. 173—176: Forbes, Azczent Liturgies of the Gal- lican Church, p. 45. The modern New Year’s Day is no Ecclesiastical festival. The commencement of the year of our Lord, the year of grace, centres about Christmas, or the Az- nunctiation. Cf. Blunt, Azxnotated Prayer Book, p. 83. T 2 275 The Circumcision. ---.-- The Sunday after Christ- mas Day. The Circuts= Cision. ‘ 276 THE COLLECTS, AND Epitteay, | CUMcision of Christ: the first Evening Lesson, and the The Lessons. 8©cond Lessons, and the Epistle, all show that, since the Gi Ny 2. ς 2 . . “αὖ . δ. να Deut x. 12, |Outward rite is abrogated, the spiritual circumcision οὗ Col i, the heart is required in order to our acceptance with God. The Collect. The Collect is taken from a Benediction in the Sacras mentary of Gregory :— Omnipotens Deus, cujus Unigenitus hodierna die, ne legem_ solveret, quam adimplere venerat, corporalem suscepit circum- cisionem ; spiritali circumcisione mentes vestras ab omnibus Vitio- rum itecntivas expurget ; et suam in vos infundat benedictionem.1 Ὁ A rubric was added in 1552, which shows that the idea of a daily Communion, in place of the daily Mass, had by that time passed away :—/f there be a Sunday between the Epiphany and the Circumcision, there shall be used the same Collect, Epistle, and Gospel, at the Com= \muntion, which was used upon the day of Circumcision, This rubric continued until the last revision, when it = expressed in more general terms. j Antiquity f| The-feast of the Epiphany is the earliest of those? fa lavhich may now be called the Christmas Festivals. The first historical notice of it is found in Clement of Alex- andria” (200); and in the time of Chrysostom (400) it is spoken of as an old and leading festival of the Asiatie Church.*? The earliest distinct trace of it in the West 15 found in Gaul in nearly the middle of the fourth century.4 Its design. |The design of the feast is to show our gratitude to God for admitting the Gentiles to those religious privileges which had been confined to the Jews. There are threé 4 manifestations of our Saviour commemorated on this days 1 Greg. Sacr. Lz Octaves Doniint, 3 Chrysost. s/oml. de Baptismo Penedictio, p. 14. Christi, Opp. 11. 367, ed. Bened. 2 Clem, Alex, Off. 1. 408, ed. 4 Ammian. Marcell. //ist. XXI, 20 Potter, See Guericke, pp. 163—167. ι PROPER LESSONS. the first, mentioned in the Collect and the Gospel, the declaration of the birth of Christ to the wise men of the East;! the second, related in the second Morning Lesson, the manifestation of the Trinity at the baptism of Christ; the third is the manifestation of the glory and divinity of ‘Christ by His first miracle of turning water into wine,’ related in the second Evening Lesson. The first Lessons ‘contain prophecies of the increase of the Church by the abundant access of the Gentiles; and the Epistle * declares that the mystery of the Gospel was revealed to them. From Christmas to Epiphany the design of the proper Services is to set forth the humanity of our Saviour; and from Epiphany to Septuagesima to show the Divine mature of the Son of Man by relating in the Gospels some of His first miracles. The design of the Epistles is to excite us to the imitation of Christ, and to show ourselves His disciples by the practice of Christian virtues. * The following are the originals of the Collects :— Deus, qui hodierna die Unigenitum tuum gentibus stella duce revelasti: concede propitius, ut qui jam te ex fide cognovimus, usque ad contemplandam speciem tue celsitudinis perducamutr.? Vota, quzesumus, Domine, supplicantis populi ccelesti pietate prosequere : ut et que agenda sunt videant, et ad implenda que viderint convalescant.® 1 This was the chief object com- festival of the Epiphany in the memorated by the Western Church : hence it was the /estum trium regum, and held in honour of Christ as the Redeemer of the Gentile world. Guericke, p. 165. 2 This was the original object of the festival in the Eastern Church: hence it was a solemn time for bap- tism, and was called τὰ φῶτα, ἡμέρα τῶν φώτων, TA ἅγια φῶτα τῶν ἐπι- φανίων. Greg. Naz. Orat. in Sancta Lumina, Opp. 1. 624; Guericke, p. 164: 8 This was associated with the Western Church: hence it was ho- noured as the des natalis virtutum Domini. Guericke, p. 166. 4 The Epistle was appointed in 1549 instead of part of Isa. Ix., which was taken for the first Morn- ing Lesson. 5 Miss. Sar. lx die Epiphania, col. 83. 6 Dominica i. post octavas Efi- phanie@, col. 91. The Mass of Epi- phany was appointed for every day within the octave. 277 The Epiphany. The Lessons, Luke iit, I-22. Sohn tt. 1- 1. Isa. Ix. Lsa. HU%. The Collect for the ἘΖε- phany: First Sun- day after the Epiphany. 278 The Epiphany. Second. Third. Fourth. Fifth. Sixth. TheSundays before Lent. THE COLLECTS,: AND Omnipotens sempiterne Deus,. qui ccelestia simul et terrena moderaris: supplicationes populi tui clementer exaudi, et pacem tuam nostris concede temporibus. Omnipotens sempiterne Deus, infirmitatem nostram propitius respice; atque ad protegendum nos dexteram tuze majestatis ostende. Deus, qui nos in tantis periculis constitutos pro humana scis fragilitate. non posse subsistere: da nobis salutem mentis et corporis; ut ea que pro peccatis nostris patimur, te adjuvante, — vincamus.1 Familiam tuam, quesumus, Domine, continua pietate custodi; ut que in sola spe gratize coelestis innititur, tua semper protectione muniatur. In the Sarum Missal, the Sundays were reckoned from the octave of Epiphany; so that no propria had been required for more than five Sundays. In reckoning them more simply in 1549 from the Epiphany itself (omitting the ‘Sunday within the octave,’ or ‘the octave” Sunday, whichever it might be), some provision was needed for a sixth Sunday; which, as being seldom re- quired, was supplied by a rubric:—TZhe vt. Sunday (of there be so many) shall have the same Psalm [Introit), Collect, Epistle, and Gospel, that was upon the fifth S unday. Our present Collect, Epistle, and Gospel were appointed in 1661. They refer more particularly to the manifes- tation of Christ’s glory at His second coming, because they are more commonly read on the second Sunday before Advent,? than on the sixth Sunday after the Epiphany. From this time the Sundays begin to be reckoned | with reference to the coming Easter: and as the first 1 This is the fifth Collect after the Sunday was taken from the begintl Litany, in Hermann’s Consultation, ning of the same chapter, which had fol. 270. The latter part was altered been read on the Friday after the in 1661. The Epistle was Rom. first Sunday: feria vi. fost Dominicam xiii. 8—10, which in 1549 was added 2. fost octav. Epiph. to the Epistle for the first Sunday in 2 See the rubric, 25th Sunday Advent; and the Epistle for this after Trinity. . PROPER LESSONS. 270 Sunday in Lent, being about forty days before Easter, Lent. was therefore cailed Quadragesima Sunday; and the} ὃ Sunday before Ash Wednesday, being fifty days before Easter, was called Quinquagesima Sunday; the names of the two preceding Sundays were given from the next decads, sixty and seventy; and they were called Sexa- gesima and Septuagesima Sundays. The design of the Services on these Sundays 15 to call us away from the joy of Christmas, in order to prepare ourselves for the fasting and humiliation of Lent; from the manner of Christ’s coming into the world, to think of our sins, which were the cause of the sufferings of His ife. The first Lessons are taken from those chapters of | 7% Lessons. enesis which relate the creation and the fall of man, nd his wickedness and punishment by the deluge. The design of the Epistles and Gospels is to persuade to acts of self-denial and religious duty, and to recommend charity and faith, as the necessary foundation for all eligious actions. | The following were the Collects in the Sarum Missal :— τ. ΄ Preces populi tui, quzesumus, Domine, clementer exaudi ; ut qui! 72. Collect juste pro peccatis nostris affligimur, pro tui nominis gloria miseri- |” #4‘ : Ἶ 2 gesima, orditer liberemur. Deus qui conspicis quia ex nulla nostra actione confidimus: | seragesima, tectione muniamur.® Preces nostras, quesumus, Domine, clementer exaudi: atque a| Quingua- Deccatorum vinculis absolutos ab omni nos adversitate custodi.* ee 1 It would also have this name ninth verse of chap. xii., and thus om being the first Sunday in the included the mention of the glorious quadragesimal, or forty-day fast. revelations given to the great Apostle, 2 Miss. Sar. Dominica in Ixx. whose protection was sought in the col. 108. The Epistle had been prayer of the Collect. This part | ontinued into the following chapter: was omitted in 1549, and the phrase his part was omitted in 1549, as in the Collect altered. ntroducing another distinct subject. 4 Dom. inl. col. 121. This Col- 3 Dom. in Ix. col. 114. The lect was full of meaning, when it Epistle had been continued to the was said in a time of a penance, and . 280 THE COLLECTS, AND ) | Lent. Its antiquity. Ash Wednesday. The fast of Len,’ as a preparation for the solemn festival of Easter, is of primitive observance, though not of Apostolical institution. The original duration of the fast appears to have been forty hours, in commemoration — of the time that elapsed from the noon of Friday, when our Saviour began to yield to the power of death, until But in the time of Irenzeus and Ter- tullian other days were added to these, varying in dif ferent Churches ; until, in the fifth century, the usual fast was kept for thirty-six days, or six weeks, deducting the Sundays ;? and in the eighth century, in the pontificate of Gregory II., Ash Wednesday and the other three days were added to Lent, and the Quadragesimal fast was observed during forty days.’ prepare the catechumens for Baptism, and penitents for Absolution, and the whole body of Christians for worthy participation of the Communion at Easter.‘ His resurrection. The first day of Lent is Wednesday (dies cinerum), from the ceremony, described by Gratian, as used towards those who were admitted to It was also called caput jejuni, as being the penance.°® confession, in order to receive the Sacrament before Lent. Hence this Sunday was commonly called Shrove Sunday (Calendar of State Papers, Edw. VI. p. 1), and we still retain the name of Shrove Tuesday, as it has been called from Anglo-Saxon times. To shrive is ‘to hear con- fessions, and enjoin penance.’ ‘The Collect was changed in 1549 for that which now stands in our Prayer Books: it is formed from the lan- guage of the Epistle, and may well bear comparison with any similar composition 1 Lent: Anglo-Saxon, Lencten; ver, spring: Richardson’s Dictionary. 2 This was the custom in the time of Gregory the Great. See his Homi. b iy Its employment was to now commonly called Ash in Evangel. τ. 16, Opp. 1. 14040 Some Eastern Churches extended the thirty-six fasting days over seven weeks by deducting Sundays and Saturdays, except Easter Eve. So- zomen, //ist. Eccl. VII. 19. 3 See Bingham, Aztig. Bk. XXL ch. i.; Guericke, Azztig. pp. 140 56. It will be remembered that many periods of forty days occur as seasons of sorrow or abstinence: the rain of the deluge: the twice-repeated fast of Moses; the fast of Elijah; the space of repentance, allowed to the Ninevites; and the fast of our blessed” Saviour. ; 4 Bingham, 2014. §§ 11—13. 5 The bishop gives them impo- sition of hands, sprinkles them with PROPER LESSONS. 281 first day of the great fast. Special additional Services were used, which included the seven penitential Psalms, and many Collects. These Psalms are still appointed in our Services of the day; six of them in the Morning -and Evening Prayer, and the seventh in the Commina- tion Service, which is said after the Litany. A new Collect? was composed in 1549, as was also the Collect for the first Sunday in Lent. The Epistles and Gospels, read during this season, are continued from the old Offices. They set before us the duty of self-denial, and teach us to withstand temp- tation by recounting Christ’s victories over Satan. The fourth Sunday is called MW/zdlent Sunday, or ‘ the Sunday of refreshment, probably because the Gospel relates our Saviour’s miracle in feeding the fivethousand. The fifth is called Passion Sunday, because the commemoration of our Lord’s Passion then begins: the Epistle speaks of Him as our High Priest, sprinkling His own blood for us; the Gospel relates one of those conversations with the unbelieving Jews, in which He endured the contra- diction of sinners. The following are the Collects in the Missal :-— - Deus qui ecclesiam tuam annua quadragesimali observatione purificas: presta familiz tuz, ut quod a te obtinere abstinendo nititur, hoc bonis operibus exequatur.® Deus qui conspicis omni nos virtute destitui: interius exteriusque custodi; ut ab omnibus adversitatibus muniamur in corpore et a pravis cogitationibus mundemur in mente.‘ Lent. The Peni- tential Psaims. TheSundays in Lent. Collects for Sundays ti Lent: First. Second. holy water, puts ashes upon their heads, and then covers their heads with sackcloth, declaring that, as “Adam was cast out of Paradise, so they for their sins are cast out of the Church. Grat. Decr. p. 1, Dist. 50, cap.64. See Bingh. XVIII. ch. ii. ὃ 2. 1 Above, p. I5. 2 The opening clause of the Col- lect was taken from the Jdenedictio cinerum: ‘Omnipotens sempiterne Deus, qui misereris omnium, et nihil odisti eorum que fecisti.’ Miss. Sar. col. 133. 3 Miss. Sar. Dominica prima qua- dragesime, col. 147. This Sunday was called ‘Invocavit,’ from the first word of its Oficium. 4 Dom. ti. quadrages., ‘Reminis- cere” ‘col. “171. EE 282 THE COLLECTS, AND e SS ὁ ὁ - ---- ὦ... --.-.-.-.-- The Holy Quzesumus, omnipotens Deus, vota humilium respice; atque ad Week. : . : 1 a, defensionem nostram dexteram tuz majestatis extende. if ; tenes Concede, queesumus, omnipotens Deus, ut qui ex merito nostre Ἷ actionis affligimur, tuze gratize consolatione respiremus.? Fifth. Queesumus, omnipotens Deus, familiam tuam propitius respice; — ut te largiente regatur in corpore, et te servante custodiatur in mente.® The Quadragesimal fast was closed by the Great Week, Passion Week, or the Holy Week. It began on Palm Sunday,! which was kept in commemoration of Christ’s entry into Jerusalem. The whole week was im Justory | observed with greater strictness and solemnity than the Passion | rest of Lent.° This custom is retained in the Church of England by giving a special character to the daily Ser-_ vices, in the appointment of Epistles and Gospels for each day, and thus collecting most of those portions of Scripture which relate to the crucifixion of our blessed Saviour. These are taken in an orderly course: the history of St. Matthew is read on Palm Sunday, in the second Lesson, and continued in the Gospel; St. Mark’s: history is read in the Gospels on Monday and Tuesday; St. Luke’s, on Wednesday and Thursday ; and St. John’s, on Good Friday. The Thursday in this week is called Cana Domini,S and Mandate or Maundy Thursday," 1 Dom. iii. quadrages, ‘Oculi:’ δ Bingham, Axzig. xxI. i. § 24. col. Ig. 6. Feria qguinta in cena Domini: 2 Dom. iv. media xi., ‘Letare:’ Miss. Sar. col. 295. “a ΠΟΙ, 211: 7. Dies Mandati. Gavantus (Then, 3 Dominica in passione Domini, Sacr. Rit. tv. ὃ, Rubr. 14, X.), says? ‘Judica :’ col. 235. ‘Dicitur mandatum quia mandavit 4 Called κυριακὴ τῶν βαΐων, do- Christus lotionem pedum, et quia minica palmarum, or in ramis pal- antiphone incipiunt ab hac: M/an- marum. In the East it was kept in datum novum do vobis. This is the the fourth and fifth centuries, but it anthem sung in the Roman Church was probably not until the sixth that during the ceremony of washing the it was observed in the West. The feet (fedilavium), and the rubric consecration of the palms does not says, ‘Conveniunt clerici ad fae date earlier than the time of Gregory ciendum mandatum,.’ Another de-— the Great. Guericke, Awtiguities, rivation of the common English — pp. 144 sq. term Maundy is from A.S. MAN Gy PROPER LESSONS. ------ from the institution of the Lord’s Supper on that day, and the command given to the Apostles for its continual observance, or from the new commandment to love one another. On this day the candidates for Baptism pub- licly rehearsed the Creed, and penitents were reconciled.’ Good Friday” received its name from the blessed effects of our Saviour’s sufferings in obtaining eternal redemption for us. It has been observed from the first ages of Christianity ; and in every Church the history of Christ’s passion was read.*? This is fitly taken from St. John’s Gospel, because he was present at the crucifixion ; and from his example we may learn not to be ashamed or afraid of the cross of Christ. The Epistle shows the insufficiency of Jewish sacrifices, and urges that they typified the one oblation of the Saviour, who made full q.d. ‘a hand-basket,’ baskets being formerly brought to receive the royal gifts: see Richardson’s Dictionary. Another common designation of the day was shear thursday, ‘for in olde faders dayes the peple wolde that daye shere her hedes & clippe her berdis & polle her hedis, and soo make hem honest ayenst ester day.’ Liber Festivalis. The following is the form of the ‘ Office for the Royal Maundy,’ which is now used at the Chapel Royal, Whitehall : ‘Zxhorta- tion, Confession, Absolution, &c. Ps. xli. First Lesson, Matt. xxv. 14— 30. First Anthem. Distribution of clothing. Second Anthem. Distri- bution of woollen and linen cloth. Third Anthem. Distribution of mo- ney. Second Lesson, Matt. xxv. 31 tothe end. Fourth Anthem. Two Prayers composed for the occasion. The Prayer for the Queen, and so on to the end.’ Stephens’ ed. of the Book of Common Prayer (Eccl. Hist. Soc.), zote, pp. 888 sqq. 1 Bingham, Antig. XXI. i. §§ 30, 31. More novel practices of the ‘Roman Church are: The conse- crating the chrism for the following year; the presanctificatio, or conse- cration of the host for Good Friday ; the extinction of all the tapers, and removal of the ornaments from the altar; the communion of the priests, and the excommunication of all heretics. Guericke, p. 147, ote. 2 This name is peculiar to the Church of England. Holy Friday, or Friday in Holy Week, was its most general appellation: feria sexta in die Parasceves, Miss. Sar. col. 316: also παρασκευή ---ἡμέρα τοῦ σταυροῦ--- dies dominice 2α551ο711:----σωτηρία--- dies absolutionis. Guericke, p. 147. 3 St. August. Serm. ccxvill. De Passtone Domini in Parasceve. (Opp. v. 959, ed. Bened.): ‘Cujus sanguine delicta nostra deleta sunt, solemniter legitur passio, solemniter celebratur.’ The history of the Passion was read from St. Matthew’s Gospel (Serm. CCXXXII.): ‘Passio autem quiaunodie legitur, non solet legi, nisi secundum Matthzeum: volueram aliquando ut per singulos annos secundum omnes Evangelistas etiam passio legeretur...’ 283 The Holy Week. Maundy Thursday. Good Friday. 254 -—————. --- SSSSSSSSSSSSSSSSSSsSsmMMSmmMMSSSSsMsseF The Holy Week, —— The Psalms. The Lessons. Gen. xXit. I-19. ΧΩ, litt. Easter Eve. ‘The Collect. THE COLLECTS, AND . satisfaction for the sins of the whole world: the Collects contain expressions of boundless charity, praying that the effects of His death may be as universal as the design οἵ it. The proper Psalms! were selected at the last revision: they were all composed for times of great distress, and most of them belong mystically to the sufferings of our Saviour ; especially the 22d, of which several passages were literally fulfilled by the events of the crucifixion.? The first Morning Lesson relates Abraham’s readiness to offer up his son Isaac, which has always been regarded as a type of the sacrifice of the Son of God: and the first Evening Lesson contains the clearest prophecy of that sacrifice.® The last day of the Great Week, called Easter Eve,4 was a fast-day of the universal Church.’ It is kept holy in memory of Christ’s resting in the grave, and of His descent into hell. The afternoon was one of the prin- cipal times for Baptism: and the nocturnal Service,® consisting of singing, prayer, and reading the Scriptures, was kept up until the dawn of Easter morning. The reformed Service Book had no proper Collect for this day: our present Collect was composed for the Prayer Book for Scotland’ (1637), and with many alterations 1 All, except the 69th, had oc- curred in the Matin Offices. 2 Ps. xxii. was sung on this day in the time of St. Augustine: Azar. i. in Ps. xxi. Opp. IV. 94. 3 Among the rites practised in England on Good Friday was a ceremony of blessing cramp-rings by the King, which were supposed to prevent the falling-sickness. The form used on these occasions is printed in Maskell, 7702. Rit. It. Ρ. 335: see British Magazine (Dec. 1848), xxxiv. p. 601. 4 Τὸ μέγα (or τὸ ἅγιον) σάββατον, sabbatum magnum. 5 The Greek Church strictly pro- hibited fasting on all other Sabbaths of the year. Guericke, p. 149, ole. 6 Vigilie paschales. See Bingha XXI. 1. § 32. From the observance of this vigil of Easter vigils became common also to other festivals. Se Guericke, p. 150, 720Ζ6. ‘ 7 «0 most gracious God, look upon us in mercy, and grant that as we are baptized into the death thy Son our Saviour Jesus Christ, so by our true and hearty repentance all our sins may be buried with Him, and: we not fear the grave: that as Christ was raised up from the d PROPER LESSONS. was placed in the Book of Common Prayer at the revision in 1661. _ The following are the originals of the Collects for the Holy Week :— Omnipotens sempiterne Deus, qui humano generi ad imitandum humilitatis exemplum Salvatorem nostrum carnem sumere et ‘erucem subire fecisti: concede propitius ut et patientize ipsius habere documenta et resurrectionis consortia mereamur.! Respice, quzesumus, Domine, super hanc familiam tuam, pro qua Dominus noster Jesus Christus non dubitavit manibus tradi no- centium, et crucis subire tormentum.? Omnipotens sempiterne Deus, cujus Spiritu totum corpus ecclesize sanctificatur et regitur: exaudi nos pro universis ordinibus suppli- cantes, ut gratiz tue munere ab omnibus tibi gradibus fideliter serviatur.® 285 The Holy Week. Collect fer Palma Sun aay. Good Friday. First Collect. Second. ὦ The third Collect is composed out of several which; 7x2 were said on this day after the Gospel for all estates of men :4— Oremus et pro hereticis et schismaticis: ut Deus et Dominus noster Jesus Christus eruat eos ab erroribus universis; et ad sanctam matrem ecclesiam catholicam atque apostolicam revocare dignetur. Oremus. Flectamus genua. - Omnipotens sempiterne Deus, qui salvas omnes homines et neminem vis perire ; respice ad animas diabolica fraude deceptas : ut omni heeretica pravitate deposita errantium corda resipiscant, et ad veritatis tue redeant unitatem. Per Dominum. Oremus et pro perfidis Judzis: ut Deus et Dominus noster by the glory of Thee, O Father, so we may walk in newness of life; but our sins never be able to rise in judg- ment against us, and that for the merit of Jesus Christ, that died, was buried, and rose again for us.’ 1 Miss. Sar. Dominica in ramis palmarum, col. 263. 2 Feria w. post do. palmarum: super papulum oratio, col. 295. In 1549, the first Collect only was ap- pointed to be said at Matins ; and at Communion, the first Collect and that for the King, followed by the second and third Collects. 3 Feria vi. in Parasceve: orationes solennes, col. 325. In Hermann’s Consultation this was the third Col- lect after the Litany. 4 “Sequuntur orationes solennes: et ad unamquamgue illarum dicitur Flectamus genua, visi ad eam que orat pro Fudeis.’ Miss. Sar. col 324. 286 Easter, Disputes about the rime of the celebration THE COLLECTS, AND auferat velamen de cordibus eorum ; ut et ipsi agnoscant Dominur nostrum Jesum Christum. Oremus. Omnipotens sempiterne Deus, qui etiam Judaicam perfidiam ἃ. tua misericordia non repellis: exaudi preces nostras quas pro. illius populi obczecatione deferimus ; ut agnita veritatis tuz luce quze Christus est, a suis tenebris eruatur. Oremus et pro paganis: ut Deus omnipotens auferat iniquitatem de cordibus eorum; ut relictis idolis suis convertantur ad Deum) vivum et verum, et unicum Filium ejus Jesum Christum Deum et Dominum nostrum: cum quo vivit et regnat cum Spiritu Sancto Deus. Per omnia szecula szeculorum. Oremus. Flectamus genua. Omnipotens sempiterne Deus, qui non vis mortem peccatorum, sed vitam semper inquiris: suscipe propitius orationem nostram et libera eos ab idolorum cultura; et aggrega ecclesiz tuze sanctz ad laudem et gloriam nominis tui.. Per Dominum. The long fast of ent, and the solemnities of the Holy Week, are closed by the festival of Easter1 It was a great occasion of rejoicing, and elicited peculiar acts of charity.2, Fierce disputes, however, have convulsed the Church about the proper time of its celebration,— whether it should be observed on the 14th day of the nzoon with the Jewish Passover, or on the 15th of March, or on a Sunday: while those who agreed to observe the festival on no other than the Lord’s Day varied by a week or a month according to their different calculations. The whole paschal commemoration included fifteen days, —the week preceding‘ and the week following® the Day of the Resurrection. Hence the following Sunday wa 1 Dies dominice vesurrectionis: 2 The indulgentie paschales in- ἑορτὴ πασχάλιος, ἀναστάσιμος" κυ- cluded the liberation of prisoners, ριαικὴ μεγάλη" τὸ πάσχα ἡ πασχαγία, remission of debts, and manumission or τὰ πασχάγια. Guericke, p. 151. of slaves. Guericke, p Ρ. 152, note; The most probable derivation of Eas- Bingham, xx, 5, §§ 5, 7. ter is from the Anglo-Saxon goddess, 3 See Guericke, p. 133; Bingham, ‘Eostre,’ in whose honour special xx. 5, 88 2—4; and Bright, Zarly sacrifices were offered at the opening Lugt. Ch. Hist. ch. 111. p. 76. of the Spring season. See Beda, De 4 Πάσχα σταυρώσιμον. Temp. Rat. c. xiii, τ, UU. 68, > Ilaoxa ἀναστάσιμον. iim, = EEE τς TR La - PROPER LESSONS. called the Octave of Easter.1 On this day the newly baptized were formally presented, and incorporated into the Church ; after which they put off their white bap- tismal robes.2, The commemoration of Easter through- out the following week was continued, at least in some dioceses, until the eleventh century, when the festival was reduced to three days.® _ A short Service introductory to Matins on Easter Day* was appointed in the Sarum Breviary ; in which, after taking the host and the crucifix from the ‘sepulchre,’ and placing them on the altar, the following Anthem and 287 ot Easter. Collect were said :— An. ultra non dominabitur. Alleluia. de sepulchro. surrexit. Alleluia, Alleluia. 1 This custom of prolonging the festival was taken from the Jewish observance of eight days in their feasts. From Easter and Whitsun- tide it passed to Christmas ; and then to the festivals in honour of the Virgin, and to some of the saints’ days. Guericke, p. 153. 2 Dominica in albis, or post albas, sc. depfositas; dies novorum, neo- phytorum; octava infantium; κυ- pian ἐν λευκοῖς, ἡ καινὴ κυριαική" ἀντίπασχα. The common term Loz Sunday is probably a corruption of *‘Laudes.” The Sundays were com- monly named from the first word of the Introit. But the Introit, or Offictum, on this Sunday was the Same as on Easter Day, ‘ Resurrexi:’ hence this Sunday was distinguished by taking the first word of its Se- quence, ‘ Laudes Salvatori voce mo- Resp. Qui pro nobis pependit in ligno. Oratio. Deus, qui pro nobis Filium crucis patibulum subire voluisti, ut inimici a nobis pelleres potestatem: concede nobis famulis tuis ut in resurrectionis ejus gaudiis semper vivamus. The Invitatory at Matins was, Alleluia, Alleluia. Christus resurgens ex mortuis jam non moritur, mors illi Quod enim vivit, vivit Deo. Vers. Dicant nunc Judzi, &c. Alleluia, Vers. Surrexit Dominus Alleluia. Christus hodie dulemur supplici.” This derivation is given by Dr. Husenbeth in JVoées and Queries, 3rd S. I. p. 491. In the Roman Obedience this Sunday is commonly termed ‘ Quasimodo.’ 3 Concil. Constantiense (1094): ‘Statuit ut tam in hebdomada pentecostes, quam in hebdomada paschali, tres tantum dies festivi, celebrarentur: nam usque ad illud tempus Constantiensis episcopatus morem comprovincialium non est secutus, viz. integram septimanam : in pascha, et unam tantum diem| in pentecoste observando.’ Mansi, 3 iy 4 There is an analogous usage in the Eastern Church. See Neale, p. $78, note. ‘The Morning Office com- mences with the Anthem, ‘ Christ is risen.” © Freeman, i. p. 231. The Anthess instead af Venite. 288 Easter. THE COLLECTS, AND In 1549 this introductory Service was retained :— i ἢ ‘In the Morning afore Matins, the people being assembled in the church, these Anthems shall be first solemnly sung or said. G Christ rising again from the dead, &c. Alleluia, Alleluia. Christ is risen again, the firstfruits, &c. Alleluia. The Priest. Show 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 so to die daily from sin, that we may evermore live with Him in the joy of His resurrection; through the same Christ our Lord.’ There were also Collects, Epistles, and Gospels ap- pointed for two Communions; the Collect for the first Communion being said also on Monday, and that for the second Communion on Tuesday and on the following Sunday. At the revision of the Prayer Book in 1552, the above two anthems, omitting the Hallelujahs, were appointed instead of Venzte. The Collect for the first Communion was appointed for Easter Day, Monday in Easter Week, and the Sunday after Easter; and the Collect for the second Communion was appointed for 7uesday tx Easter Week. And so it continued until the last revision, when the first Anthem?! was prefixed, the Collect for Easter Day appointed to be used throughout the week, and the Collect for the second Communion (£549) appointed for the Sunday after Easter. So little variety occurs in our usual Services, that the change on Easter Day distinctly marks the festival. After the Absolution and Lord’s Prayer, the Office of 1 A part of it was appointed asan had also been read in the Epistle; Easter anthem in Gregory’s: Anti- and.in 1549 was read in the Epistle phonary: Οὔ. Ul. 686. A part at the second Communion, also had been sung at Vespers. It PROPER LESSONS. 280 Praise is begun with Anthems proper to the day instead | _ Easter. of the daily Invitatory Psalm. This reference to the} ὁ ὁὃΘ festival is maintained in the proper Psalms.) Ps. 11. re-| The Psaims. lates to the triumphant settlement of David in his king- om, and is a prophetical representation of the kingly and priestly offices of Christ, after He had been violently ypposed by His adversaries. Ps. lvii., referring to David's eliverance from Saul, in a mystical sense contains Christ’s riumph over death and hell. Ps. cxi. is a thanksgiving or all the marvellous works of our redemption, of which he crowning wonder was the resurrection. Ps. cxiii. is | thankful commemoration of the glory and condescension f God, which was never more discernible than in the york of redemption. Ps. cxiv. is a thanksgiving for the eliverance of Israel from Egypt, which was a type of ur deliverance from sin and death. And Ps. cxviii, omposed to celebrate the peace of David's ieractdee yhen the ark had been brought into Jerusalem, refers ophetically to the kingdom of Christ.” The first Lessons contain an account of the institution pl adhe the Passover, the type of ‘Christ our Passover ;’ and pp ae f the deliverance of the Israelites by passing through e Red Sea,—a type of our deliverance from the death Sohn xx. 11-18. Rev z. 10-18. esson relate the first appearance of Jesus risen. The vessons from the Revelation represent Him, as the Son f man, and as the Lamb that was slain, in the glory of eaven. The Epistle shows the effect of the resurrec- ‘on on the heart and life of the Christian. The first Lessons on Monday and Tuesday in Easter eek point to the joy of the resurrection: the Song of oses on the escape of Israel from the death which had Rev. v. Exod, xv. to Φ. 22. 1 Ps, ii, had been sungat Matins; Lauds; and Ps. cxviii. at Prime. me Cxi, at Vespers; Ps. cxiii. at * Cf. Matt, xxi. 42; Acts iv. II. f sin by baptism. The Gospel and the second Evening U | THE COLLECTS, AND ἧς 290 Easter. | overtaken the BeyptiAnke : the Bride, after long vain ee now rejoicing in the Bridegroom’s presence: the promise 2 Kings xii. 14-22. Ezek. XXXVI. to U. 185. Matt. xXUVI1L, to Ψ. το. Luke xxiv. to U. 13. Sohn xxX1. The Collects. Laster Day. Second Sun- day after Easter, Third. ~ Fourth. Pitfh, of victory over our spiritual enemy as often as we smite in trusting obedience; and therising from death of those who by faith touch Him who died, and was buried, and rose again: and the calling from the grave of the great army of the resurrection. The Gospels and second Lessons for these days continue the story of the day of the resurrec- tion; concluding with the appearance of Jesus to the seven disciples on the shore of the sea of Tiberias, the draught of fishes so carefully numbered, and the charge to Peter. The joyful commemoration of our Saviour’s resurrec- tion, and the promise of the Comforter, are the principal subjects of the Gospels from Easter to Whitsuntide; while the Epistles exhort to the practice of those duties” which are answerable to the Christian profession. The following are the old Collects :— Deus qui hodierna die per Unigenitum tuum eternitatis nobis aditum devicta morte reserasti: vota nostra que preveniendo aspiras etiam adjuvando prosequere.* Deus, qui in Filii tui humilitate jacentem mundum erexisti, fidelibus tuis perpetuam concede letitiam, ut quos perpetuze mortis eripuisti casibus, gaudiis facias sempiternis perfrui. ΟΕ Deus qui errantibus, ut in viam possint redire justitize, veritatis tuze lumen ostendis: da cunctis, qui Christiana professione cel sentur, et illa respuere quee huic inimica sint nomini, et ea qué sunt apta sectari. Deus qui fidelium mentes unius efficis voluntatis: da popull tuis id amare quod precipis, id desiderare quod promittis, ut inte mundanas varietates ibi nostra fixa sint corda, ubi vera su gaudia.” Deus a quo cuncta bona procedunt, largire supplicibus tuis ‘ A 1 Miss. Sar. Jn die Pasche, col. 2 It was translated in 1549: “ἃ 359; also Dominicain Octavis Pasche, mighty God, which dost make tf col, 381. Our Collects for the first. minds of all faithful people to be ¢ and second Sundays after Easter one will,’ &c.: this was altered 1 were composed in 1549. 1661. PROPER LESSONS. 291 cogitemus te inspirante quze recta sunt, et te gubernante eadem faciamus. _ The three days preceding Holy Thursday, or the feast of our Lord’s Ascension, are called the Rogation Days. Their origin has been traced to Mamertus, bishop of Vienne (460), who appointed annual Litanies on these Jays.1 At the Reformation all other religious processions were abolished, except the perambulation of parishes in this week. No Office, however, was appointed for use yn such occasions.2 The Litany was to be said; anda Homily was provided, which is divided into four parts, hhree to be read on the Rogation Days, and the fourth m. the day of the perambulation. The day of our Lord’s Ascension into heaven, forty ays after His resurrection from the dead, has been bserved as one of the great Church festivals® from the eginning of Christianity. Proper Psalms and Lessons re appointed for the day. Ps. viii. is a song of praise r creation, and the appointment of man to be lord f this world; but in a prophetical sense it sets forth e mercy of God in exalting our human nature above 1 creatures, which was fulfilled when the Son of God ok our nature and ascended with it to heaven. Ps. xv. ows how justly our Saviour, as the perfect and the ttern man, ascended to the holy hill of God, and thus 1 See above, 251. 2 ‘The curate... at certain con- mient places shall admonish the ople to give thanks to God, in beholding of God’s benefits, for increase and abundance of His its upon the face of the earth, th the saying of Ps. civ. Benedic, ima mea. At which time also the 6 minister shall inculcate this and like sentences, Cursed be he that nslateth the bounds and doles of his neighbour ; or such other order of Prayer as shall be hereafter ap- pointed.’ Queen Elizabeth’s Zrzjenc- tions (1559); Cardwell, Doc. Anu. XLIII.$ 19. See Brand’s Popular An- tiguities, ‘Parochial Perambulations in Rogation-week.’ 3 August. 22. 54, ad Fanuarium, Opp. τι. 123, ed. Bened.; Chrysost. Opp. τι. 447, ed. Bened.; Comstit. Afpost, Vill. 33. U 2 The Ascension The Rega- tion Days. Festival of the Ascen- Sion. The Psaims. 202 THL COLLECTS, AND δ᾽ The Ascension. —_—. The Lessons. Dan. vit. 9-14. 2 Kings 72. Zo v. τό. The Collect 7 57. Ascen- sion Day. | Expectation Week: they commemorate that anxious period points out the qualifications which we must endeavour to attain, if we would follow Him there. Ps. xxi. was |}eminently fulfilled in our Lord’s victory over death, and in His ascension, when, having put οὐδ Hs enemies to tight, He was exalted in His own strength. Ps. xxiv. was composed by David on the occasion of bringing the ark into the place which he had prepared for it on Mount Sion; it has always been regarded as prophetical of the | exaltation of Christ, the King of Glory, who passed through ¢he everlasting doors, when He went back to His. own glory in heaven: Ps. xlvii. likewise, a song of praise for the victories of Israel over the surrounding nations, i Υ̓ applied to the Christian Church, whose Head and Lord is the great King upon all the earth, and has gone up with a merry noise: and Ps. cviii. calls upon us to give thanks to God, for setting Himself above the heavens, and being Lord both of Jews and heathens. ; In the first Lessons, the Son of Man is seen coming hee Ghost agen His Apostles. The ten days after the Ascension are sometimes called during which the Apostles tarried at Jerusalem, in earnest expectation of the promised gift of the Comforter. The Collect for Ascension Day was taken from the old Offices :— ' Concede, quzsumus, omnipotens Deus, ut qui hodierna die Unigenitum tuum redemptorem nostrum ad ccelos ascendiss¢ credimius, ipsi quoque mente in ccelestibus habitemus.? 1 Miss. Sar. sr die Ascensionis Domini, col. 411. PROPER LESSONS. A new Collect was composed in 1549 for the Sunday after Ascension Day, taken from an antiphon which had been sung at Vespers on Ascension Day :— O rex gloriz, Domine virtutum, qui triumphator hodie super omnes ccelos ascendisti, ne derelinquas nos orphanos, sed mitte promissum patris in nos Spiritum veritatis. Alleluia. _ The festival of Whztsuntide corresponds with the Jewish feast of Pentecost. That commemorated the delivery of the Law on Mount Sinai, fifty days after the Passover ; and after the same interval? from the true Passover, when Christ was offered for us, the Holy Ghost was given to the Christian Church. The name of Pen- tecost has therefore been retained for the festival, and this has passed into the English Whitsun Day.? It is an especial festival of the reformed Church of England ; having been selected in 1549 as the day on which the use of the new English Service should be commenced.* Proper Psalms are appointed, the first three of which were sung at Matins in the old Offices. Ps. xlviii. is a hymn in honour of Jerusalem, as particularly chosen for the place of God’s worship, and also an expression of thankfulness that we are permitted to meet in His ser- vice, and wait for Hts loving-kindness. Ps, \xviti. contains a prophetical description of the ascension of Christ, who went up on high, and led captivity captive, and gave gifts 1 Brev. Sar. Ju die Ascens. Dom. dd Vesperas, antiphona. 2 The fifty days are not counted from the Passover, but from the Sunday following ; according to the direction given to the Jews for their feast of Weeks, Levit. xxiii. 15, 16. - 8 Compare the Teutonic forms, Pfingsten-tag and Whingsten, and the common English expressions, Whitsuntide, Whitsun ales, Whit- sun holidays, &c. The term has been referred to the gifts bestowed on the Apostles, in the Liber Festi- valis; and by a writer of the four- teenth century, — ‘This day Witsonday is cald, For wisdom and wit seuene fald Was Suen to b° apostles at pis day.’ Camb. Univ. MSS. Dd. τ. i. p. 234. The term can have no connexion with White Sunday, which was the Octave of Easter: above, p. 287, note. 4 Above, p. 26. 293 Whitsuntide. Sunday after Ascen- sion Day. Whitsun Day, or Pentecost. The Psalms. 294 THE COLLECTS, AND | F Whitsuntide. The Lessons. Deut. xv. I-17. Isat. X72. Ezek. LXV. 25. Rom. Vtit. I= I7 Gal. uv. τό. Acts xviit. 24.-£12. 20. The Collect. Monday and Tuesday in Whitsun week, unto men; and, when the Lord gave the word, great was the company of the preachers. Ps. civ. is a hymn οὗ praise to God the Creator; and is supposed to be a very early composition, from there being no allusion in it to the Mosaic ritual. It was probably selected for this day © from the similitude between the natural and spiritual creation ; and because it speaks of the renewal of the earth by the breath of God. Ps. cxlv. is a song of thanksgiving, recounting the attributes of God, and His care over His creatures, which is chiefly seen in opening His kingdom to them by the atonement of His Son, and the gift of His Spirit. The first Lessons contain the law of the Jewish Pen- tecost, and a prophecy of the conversion of Jews and Gentiles through the ministration of the Spirit of God; and from the New Testament we read our Lord’s pro- mise of this gift, its fulfilment, and the manner of life of those who are led of the Spirit. The Collect is taken from the old Offices :— Deus, qui hodierna die corda fidelium Sancti Spiritus illustra tione docuisti: da nobis in eodem Spiritu recta sapere, et de ejus semper consolatione gaudere.? The whole of this week was sometimes considered 8 festival, as was also the whole of Easter week. But whet the Sunday after Whitsun Day became a fixed time for ordination, the stationary fasts of the week were observed as days of humiliation and prayer for a blessing on thé i The Acts of the Apostles have 28. The words, as at this wimg, been read during Easter and Pen- were substituted i in, 1661 for as 22 07 tecost from very early times: Chry- ¢his day; this change having been ~ sost. Opp. 111. $1, ed. Bened. made in the Prayer Book for Scot- 2 Miss. Sar. Ju die Fentecostes, land (1637) in the Collect as said om | col. 425. This Collect was in the “Monday and Tuesday in V/hitsut English Prymer in the fourteenth week. ‘4 century: Maskell, Aon. Jit. 11. p. | | PROPER LESSONS. | 5 approaching ordinations. Monday and Tuesday refer to the baptism of converts, and their receiving the Holy Ghost by the hands of the VA postles: the Gospel for Monday seems to have been appointed for the instruction of the newly baptized, teach- ing them to believe in Christ, and to become the children ‘of light; and the Gospel for Tuesday, with reference to the Ember days, and the commission and duties of ‘Christian ministers. The first Lessons furnish instances from the Old Testament of the ministry of the Holy Ghost: the confusion of tongues at Babel, which was re- paired by the gift of tongues to the Apostles; the resting of God’s Spirit upon the seventy elders; the dew of blessing watering the Church with Sacramental grace ; land the Gentiles coming to the mountain of the Lord, o be taught His ways. The second Lessons teach us Ὁ use spiritual gifts to edification ; to take heed not to quench the Spirit, nor to despise His prophecies; but because many false prophets are gone into the world, to ty all teachers who boast of the Spirit, by the rules of the Catholic faith. In the Greek Church the Octave of Whitsuntide was losed by a festival of All Martyrs... The Western Church, in later times at least, terminated Whitsuntide dy the festival of the 7rzzzty, combining in one com- emoration the several objects of the previous festivals of the ecclesiastical year. This great feast, which gives name to the following Sundays until Advent, is unlike the other festivals in not resting upon one distinct fact | the history of Christianity ; and accordingly we do not find any clear trace of its being kept before the tenth d eleventh centuries. It was Pope John XXII, in the 1 Κυριακὴ τῶν ἁγίων πάντων μαρ- υρησάντων. See Chrysost. Off. {πὶ ΠΥ ΗΠ] 159. ed. Bened.; Guericke, p. 295 The Epistles read on the | wnitsuntiae. The Lessoss. Gen. «τέ. I-9. Numb. xt. 16-29. SFoel 12. 21. Micah tv. I-7. I Cor. Cites X11. 1 Thes. v. 12-23. 1 Sohn ἔν. ἀπτη Ὁ Trinity Sunday a Jestival of the Western Church. 296 Trinity. TheLessons.\them. Yet portions of the Old Testament receive their Isa. vt. to Ψ. It. Gen. XUVIit. Gen. i.,i. to} Stood by him, and the work of the Word of God, and of Whe Rev. t. to U. 9. Eph. iv. to U, 17: Matt. 222. The Collect | testimony of the voice from heaven, and the descent of THE COLLECTS, AND beginning of the fourteenth century, who first ΝΕ its celebration to this Sunday. The Jews, living among idolatrous nations, were espe- cially enjoined to remember the unity of God: hence the mystery of the Trinity was not clearly delivered to full interpretation from this doctrine, and are therefore read on Trinity Sunday :—the song of the Seraphim; the appearance of Jehovah to Abraham, when ¢hree me the Spirit of God in creation, and the phrase, Let us make man. In the Lessons from the New Testament, the vision is read of the Eternal One, the seven Spiri before His throne, and Jesus Christ, the Saviour and the Judge: St. Paul’s seven unities—one body, one Spirit, one hope, one Lord, one faith, one baptism—one God and Father of all: and the baptism of Jesus, with the the Holy Ghost upon the beloved Son. The Epistle and Gospel are the same that were read in the old Offices on the Octave of Pentecost, the last day of the more solemn time of baptism, to which the Gospel refers. Yet they are well suited to the festival, under its more modern name of Trinity Sunday: for the three Persons of the Godhead are mentioned in the Gospel ; and the portion appointed for the Epistle contains the Hymn of the Angels, with its threefold ascription of praise to God. The Collect is continued from the old Offices :-— Omnipotens sempiterne Deus, qui dedisti famulis tuis in con- fessione vere fidei «ternz Trinitatis gloriam agnoscere, et 1 1 In the twelfth century the feast and by others on the Sunday next of Trinity was kept bysome Churches before Advent. See Guericke, pp. on the Octave of Whitsun Day, 160 sy. ae “ὦ PROPER LESSONS. _potentia majestatis adorare Unitatem: quzesumus ut ejusdem fidei -firmitate ab omnibus semper muniamur adversis.’ The Collects, Epistles, and Gospels for the Sundays after Trinity are taken in the order in which they stood in the Sarum Missal. The Gospels are selected from the parables, miracles, and conversations of our Lord: the Epistles are a series of exhortations to the practice of (tibi et actione placeamus.® ‘tium. eas eeterna. Jeetetur. 1 Miss. Sar. Jn die Sancte Trini- tatis, col. 451. 2 One exception to this course occurs at the 18th Sunday, which Wheatly supposes to have been often one of the Dominice vacantes, or Sundays following the Ember days, which had no proper Office because of the ordinations that were held at those times. And when an for this Sunday, they were adapted one such solemnity. The Epistle mentions the spiritual gifts of a Christian, which are especially ne- Christian virtues, and after the first five Sundays are taken in order from St. Paul’s Epistles.” _ The following are the originals of these Collects :— Deus, in te sperantium fortitudo adesto propitius invocationibus ‘nostris; et quia sine te nihil potest mortalis infirmitas, preesta auxilium gratiz tua, ut in exequendis mandatis tuis et voluntate Sancti nominis tui, Domine, timorem pariter et amorem fac nos habere perpetuum ; quia nunquam tua gubernatione destituis, quos in soliditate tuze dilectionis instituis.* | Deprecationem nostram, quzesumus, Domine, benignus exaudi ; et quibus supplicandi prestas affectum, tribue defensionis auxi- Protector in te sperantium Deus, sine quo nihil est validum, nihil sanctum; multiplica super nos misericordiam tuam, ut te rectore, te duce, sic transeamus per bona temporalia ut non amit- Da nobis, quzsumus, Domine, ut et mundi cursus pacifice [nobis tuo ordine dirigatur, et ecclesia tua tranquilla devotione cessary in ordained teachers, that they should be exriched in all utter- ance and in all knowledge; and the Gospel, relating how our Lord si- lenced the most learned of the Jews by His questions and answers, teaches how false opinions are to be con- futed by the right understanding of |. Scripture. 3 Miss. Sar. Dominica 7. post Epistle and Gospel were appointed festum Sancte Trinitatis, col. 459. 4 Our present Collect was com- posed in 1661, instead of a translation of the Latin, 297 Trinity. Sundays after Trinity. The Collects, Firs?, Second. Third. Fourth, Τρ 298 THE COLLECTS, AND i Bandoays after Trinity. Sixth. Seventh. Eighth, Ninth, Tenth. Eleventh. Twelfth. Thirteenth. Fourteenth. Fifteenth. Sixteenth, Seventeenth, ' Deus, qui diligentibus te bona invisibilia praeparasti; infunde © cordibus flostris tui amoris affectum, ut te in omnibus et super omnia diligentes promissiones tuas, que omne desiderium superant, — consequamur. ἢ Deus virtutum, cujus est totum quod est optimum; insere pec- toribus nostris amorem tui nominis, et przsta in nobis religionis” augmentum: ut que sunt bona nutrias, ac pietatis studio que sunt nutrita custodias. é Deus, cujus providentia in sui dispositione non fallitur, te sup- plices exoramus, ut noxia cuncta submoveas, et omnia nobis pro- ~ futura concedas.1 ; Largire nobis, quesumus, Domine, semper spiritum cogitandi quze recta sunt propitius, et agendi; ut qui sine te esse non pos- sumus, secundum te vivere valeamus. | Pecan aures misericordiz tue, Domine, precibus supplican-— tium; et ut petentibus desiderata concedas, fac eos que tibi placita sunt postulare. : Deus, qui omnipotentiam tuam parcendo maxime et miserando_ manifestas ; rultiplica super nos gratiam tuam, ut ad tua promissa_ currentes ccelestium bonorum facias esse consortes.? | Omnipotens sempiterne Deus, qui abundantia pietatis tuz et merita supplicum excedis et vota; effunde super nos misericordiam tuam, ut dimittas quze conscientia metuit, et adjicias quod oratio non preesumit. Omnipotens et misericors Deus, de cujus munere venit ut tibia fidelibus tuis digne et laudabiliter serviatur; tribue nobis, qua- sumus, ut ad promissiones tuas sine offensione curramus. ; Omnipotens sempiterne Deus, da nobis fidei spei et caritatis augmentum ; et ut mereamur assequi quod promittis, fac nos amare quod preecipis. Custodi, Domine, quzesumus, ecclesiam tuam propitiatione pe petua: et quia sine te labitur humana mortalitas, tuis semper auxiliis et abstrahatur a noxiis, et ad salutaria dirigatur.? . Ecclesiam tuam, quazsumus, Domine, miseratio continuata mun= det et muniat; et quia sine te non potest salva consistere, tuo semper munere gubernetur. Tuae nos, Domine, quesumus, gratia semper et. preeveniat sequatur ; ac bonis operibus jugitur prestet esse intentos, 1 This Collect was simply trans- gracious promises, was inserted in lated until 1661. 1661. b 2 The phrase, running the way of * The Epistle was appointed in ‘thy commandments, may obtain thy 1549, instead of Gal. v. 25—vi. 10, sunt liberis mentibus exequamur. mente deserviant. tuo nomini sit devota.® efficaciter consequamur. imus tua benignitate liberemur.* majora percipiant.® » The phrase, to withstand the temptations of the world, the fresh, and the devil, was inserted in 1661. 2 The words, thy Holy Spirit, were substituted in 1661 for ‘the working of thy mercy.’ The Epistle, Eph. iv. 17—32, was appointed in 1549, = of the short portion, vv. 23 ——20. 3 The beginning of the Epistle was added in 1549; it had com- menced thus: ‘Fratres, confidimus in Domino Jesu, quia qui cepit in vobis opus bonum,’ &c. Also the opening verse was prefixed to the Gospel, showing the occasion on which the parable was spoken. 4 The Epistle, Col. i. 3—12, was appointed in 1549, instead of vv. 9 —II: also in the Gospel the story was completed by the addition of vw. 23—26. 5 Miss. Sar. Dominica proxima ante Adventum Domini, col. 533. The rubric, directing the use of this ᾿ το a % ἃ ¥ . PROPER LESSONS. Da, quzsumus, Domine, populo tuo diabolica vitare contagia, et _ te solum Deum pura mente sectari.1 Dirigat corda nostra, quasumus, Domine, miserationis operatio, quia tibi sine te placere non possumus.’ ᾿ς Omnipotens et misericors Deus, universa nobis adversantia rOpitiatus exclude ; ut mente et corpore pariter expediti, que tua Largire, quzesumus, Domine, fidelibus tuis indulgentiam placatus et pacem ; ut pariter ab omnibus mundentur offensis, et secura tibi Familiam tuam, quzesumus, Domine, continua pietate custodi ; ut acunctis adversitatibus te protegente sit libera, et in bonis actibus Deus, refugium nostrum et virtus, adesto piis ecclesize tuz pre- cibus, auctor ipse pietatis; et presta ut quod fideliter petimus Absolve, quzesumus, Domine, tuorum delicta populorum; et a peccatorum nostrorum nexibus que pro nostra fragilitate contrax- Excita, quzsumus, Domine, tuorum fidelium voluntates; ut divini operis fructum propensius exequentes pietatis tuz remedia Collect, Epistle, and Gospel always on the Sunday next before Advent, is simplified from that in the Sarum Missal, col. 536: ‘Cum prolixum Juerit tempus inter inceptionem his- torig, Deus omnium, [z.e. the first Sunday after Trinity : see above, p. 195] εἰ Adventum Domini, Officium Dicit Dominus [Ζ. 6. the Introit for the Sunday next before Advent] fer ives dominicas cantetur, ut supra nolatum est. Cum vero breve fuerit tempus, semper proxima dominica ante Adventum Domini, si vacaverit, cantetur, guando de dominica agitur, Dicit Dominus, cum oratione, Excita quzsumus Domine, £istola, Ecce dies veniunt, Evangelium, Cum sub- levasset. Si vero dominica non va- caverit, tunc in aligua feria cantetur. Cetere vero dominice que reman- serint in ferialibus diebus cantentur.’ The difficulty which used to be felt in deciding what first Lessons should be read on the 27th Sunday 299° Sundays afte Trinity. Eighteenth. Nineteenth. Twentieth. Twenty- jirst Twenty- Seconda. Twenty- thira.. Twenty- Sourth. Twenty σα. The Saints’ Days New Collects contposed. The Lessons. Conversion of St. Paul, THE COLLECTS, AND The arrangement of the Collects follows the order of a the old Missal: when the course for the Sundays and fixed festivals of the ecclesiastical year, beginning with Advent, has been completed, the Collects are given for — those Saints’ days, the position of which will continually — vary with respect to the Sundays The Commemorations — of the Apostles,? and the Virgin Mary, and John the Baptist, have been selected from the number of real or fictitious saints, in whose honour proper Services were held; and for these it was necessary to compose a series” of almost entirely new Collects, since the old Collects were mainly prayers for the saints’ intercession.* The Epistles and Gospels that had been read on these days were generally retained; and proper first Lessons ap- pointed from the Books of Proverbs and Ecclesiastes, or from the Apocryphal Books of Ecclesiasticus and Wisdom. Only four chapters are now read from the Apocrypha on these days, their own proper history, second Lessons are appointed. The following Collects were partially retained in the English Prayer Book :— Deus, qui universum mundum beati Pauli Apostoli tui praedica-— after Trinity, is ended in the new Lectionary by continuing the course of Lessons from the Prophets to this Sunday, and assigning to it the Lessons for the Sunday next before Advent. These are Eccles. xi., xii.; Haggai ii. to v. 10; and Malachi iii, iv. See the Rationale and notes upon these chapters in A Companion to the Lectionary, by Rev. W. Ben- ham, Lond. 1873. 1 This part of the Sarum Missal was commonly headed with a pic- ture of the crucifixion of St. Andrew, and the title, ‘7ucipit proprium festi- For some few, which have vitatum Sanctorum secundum usume ecclesie Sar. In vwigilia Sancte Andree Afostoli,’ col. 657. Apostles is that of St. Peter and St. Paul, which was in use by the end of the fourth century, The feasts of the other Apostles are of later insti- tution. Guericke, pp. 187 sq. 3 “The opinion of praying to saints got entrance, but had not the full growth for an article of faith til after 1335:’ see Twysden, /7stor. Vindication, ch. 1X. § 21, pp. 214 sqq. (Camb. 1847). 4 PROPER LESSONS. 301 tione docuisti ; da nobis, quasumus, ut qui ejus hodie conversionem colimus, per ejus ad te exempla gradiamur.* Deus, qui beatum Marcum evangelistam tuum evangelice pre- dicationis gratia sublimasti: tribue, quesumus, ejus nos semper et eruditione perficere et oratione defendi. Omnipotens sempiterne Deus, qui hujus diel venerandam sanc- tamque lztitiam in beati Bartholomei Apostoli tui festivitate tri- buisti: da ecclesiz tuz, quzesumus, et amare quod credidit, et predicare quod docuit.” The Collect for St. Andrew's Day, composed in 1549, referred to the sufferings of his-death :* this was changed in 1552 for an entirely new Collect, making mention of his ready obedience to the calling of Christ. The Prayer Book in 1549 also retained a Collect in com- memoration of St. Mary Magdalene* The feast of Sz Fohn the Baptist differs from the other festivals, in com- memorating his birth. It is the only nativity, besides that of Jesus Christ Himself, that is kept by the Church. The reason for this difference appears to be, that the birth of the Baptist was foretold by an angel, and brought to pass after an uncommon manner. He wasalso the forerunner of our Blessed Lord, and by preaching 1 This festival differs from those of the other Apostles, in not com- memorating his death or martyrdom, but his conversion, which is selected not only as an event very striking in itself, but because it was made so highly beneficial to the Christian Church. It is not of early date, but | may be traced to the twelfth century. 2 The observance of this festival | is traced probably to the eleventh century. 3 ¢ Almighty God, which hast | given such grace to thy Apostle Saint Andrew, that he counted the sharp and painful death of the cross to be an high honour, and a great glory: Grant us to take and esteem aii troubles and adversities, which shall come unto us for thy sake, as things profitable for us toward the obtaining of everlasting life: through Jesus Christ our Lord.’ This festival is traced to the fourth century. * “Merciful Father, give us grace that we never presume to sin through the example of any creature; 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.’ The earliest extant mention of this festival is in the 26th canon of the Council of Toulouse (1229) Guericke, p. 193, 7106, The Saints’ Days. St. Mark. St. Bar- tholoniew. St. Andrew. St. Mary Magdalene. St. Fokn the Baptist. Festivals ο΄ the Virgin Mary. THE COLLECTS, AND ‘ : "Δ : a —_<* J) 4 wy =~ repentance prepared the way for the publishing of the Gospel.} The medizval Church held seven festivals in Cae of the Virgin Mary.? The two oldest of these are founded on the Gospel history, and are pure expressions of reve- rence for her who is blessed among women, if indeed they may not also be regarded as festivals of our Lord Him- self. The reformers of our Offices accordingly retained these two Commemorations. The Annunciation of the blessed Virgin Mary? (March 25) was observed probably as early as the fifth century: and soon afterwards, at latest in the sixth century, the feast of the Purification of St. Mary the Virgin* (Feb. 2) was held by the Western Church, while the Eastern had a corresponding festival, differing chiefly in name, commemorating the Presen- Ras vtete: eke " 1 This festival has been observed since the fourth or fifth century: Guericke, p. 186. 2 The festival of the Assumption (Aug. 15) grew out of a legend of the fifth century, but was not received by the Latin Church before the ninth century. The festival of the Veszta- tion (July 2) was not known before the fourteenth century ; a commemo- ration of the Virgin’s Vadivity (Sept. 8) was observed in the East at the close of the seventh century, but not introduced into the West till long afterwards; and the Presentation of Mary (Nov. 21) was observed in the East since the eighth century, but is not clearly traced in the Latin Church before the fourteenth century. The feast of the Conception, resting upon the notion that the Virgin was not sanctificata, but sancta, and which began to be received about the twelfth century, was fixed to Dec. 8 by the Council of Basle (1439), which also sanctioned the doctrine of the zmmaculate conception, as ‘a pious opinion.’ This is now an article of faith in the Church of cf. Bingham, xx. 8, g ὃς; Rome, having been defined by (Π6 Pope (Dec. 8, 1854), by the Bull : Ineffabilis Deus,’ that ‘the blessed Virgin Mary, at ‘the first instant of her conception, by a singular privi- — lege and grace of the omnipotent God, in virtue of the merits of Jesus Christ the Saviour of mankind, was preserved immaculate from all stain of original sin.’ See Guericke, pp. 190 sqq.; Hardwick, Middle Age, pp- 100, 328, 454; Gieseler, Lccles. List. (in Clark’s Theol. Library), 111. ῬΡ. 339 544.. and Vv. pp. 64 544.; Milman, Latin Christianity, VI. pp. — 239 566. 3 Festum Annuntiationts, incar- nationis, conceptionis Christi, ἡ τοῦ εὐαγγελισμοῦ ἡμέρα, ἡμέρα ἀσπασ- μοῦ, annuntiatio dominica, Cf. Bing- ham, Antig. xx. ὃ, ὃ 4. 4 Festum Purificationis Maria. This was substituted for the heathen - Februaria, or Lupercalia, and cele- brated with processions with wax-_ tapers: hence it was called Candle- mass, luminum. Guericke, p. or Festum Candearum sive 192, mole: : : : | PROPER LESSONS. »" tation of Christ in the Τορῥ The Collects for these days were taken from the Missal :— Omnipotens sempiterne Deus, majestatem tuam supplices ex- oramus, ut sicut unigenitus Filius tuus hodierna die cum nostra carnis substantia in templo est przsentatus, ita nos facias puri- ficatis tibi mentibus presentari. Per eundem.? Gratiam tuam, quzesumus, Domine, mentibus nostris infunde ; ut qui angelo nuntiante Christi Filii tui incarnationem cognovimus, per passionem ejus et crucem ad resurrectionis gloriam perducamur. Per eundem.3 The feast of St Michael and all Angels, commemo- rating the ministry of the holy angels to the heirs of salvation, originated in some provincial festivals which were introduced between the third and ninth centuries, and which were then combined into one common celebra- tion on the 29th September.* Its observance was not enjoined upon the Greek Church before the twelfth century.° Our Collect is taken from the Missal :— Deus, qui miro ordine angelorum ministeria hominumque dis- pensas ; concede propitius ut a quibus tibi ministrantibus in ccelo semper assistitur, ab his in terra vita nostra muniatur. Per dominum.® 1 Festum occursus, ἑορτὴ τῆς ὑπάν- της, ὑπαπαντή Our Prayer Book re- tains both commemorations, calling the festival, Ze Presentation of Christ iz the Temple, commonly called, The Purification of Saint Mary the Virgin. ; 2 Missal. Sar. Jn purificatione beate Marie Virginis, col. 703. The Epistle was, Lectio Malachia, 722. [1I—4], and the Gospel, Luc. ii. [22—32]. In 1549 no Epistle was appointed, but ‘the same that is appointed for the Sunday’ was to be read; and the Gospel was, Luc. 12. {22—27]. The ancient Lection from Malachi was re-appointed ‘for the Lpistie’ in 1662, and the Gospel extended to the 4oth verse. 3 Missal. Sar. J annunciatione beate Marie Postcommunio, col. 730. 4 The Council of Mayence (813) ordered the dedicatio Sancti Michaelis to be observed among the Church festivals: Concil. Mogunt. can. 36; Mansi, XIV. 73. > Guericke, pp. 194 sq. 6 Missal. Sar. Jn festo Sancti Michaelis Archangeli. The Epistle was Rey. i. I—5. This was changed in 1549 for the portion from Rey. xii. which had been read for the Epistle 2722 die Sancti Michaelis in monte Tumba (Oct. 16). 3°3 The Saints’ Days. The F 4rifi- cation. The Annus ciation. St. Michael. 304. The Saints’ Days. AU Saints. ἊΝ a THE COLLECTS, AND PROPER LESSONS. At first each Church celebrated the memorial of its | own martyrs; but afterwards some few became the objects of commemoration by the whole Church. 4 ν᾽ 1 In the Ἷ Greek communion a festival in honour of the whole army of Martyrs was kept on the Octave of Pentecost. the course of time the idea of Martyr and Saint became very naturally identified: and when the Roman Pan-— theon was given to the Christians by the Emperor ᾿ Phocas (610), and converted into a Church of St. Mary — and All Saints, Boniface IV. instituted a festival of All © Saints ;* which, however, did not long continue. renewed, and celebrated at Rome in the eighth century, ~ on the 1st of November, and was made a festival of the — universal Church by Pope Gregory IV. (834). power of canonization, assumed by the Popes towards the end of the tenth century,‘ increased the number of saints, till the frequency of Church Holy Days became © These celebrations were removed © ; but AZ Saints’ Day was © retained in commemoration of all the known and un-— known departed Christian worthies, and of the com- © munion of the Church triumphant with the Church as most inconvenient. from the reformed Offices yet militant on earth. 1 Now ἡ Κυριακὴ τῶν ‘Aylov Πάντων. 2 Festum Ο772711247)2 Sanctorum (May I}. ; See Guericke, p. 181. Abbot Odilo of Cluny (998) appointed the morrow of Al Saints for Masses for the repose of All Faithful Souls: Robertson, Ch. Hist. 11. 536. 4 Canonization (the irsertion of a name in the Canon or list of Saints) has been distributed into three pe- riods. Down to the tenth century the Saint was exalted by the popular voice, the suffrage of the people with the bishop. After this the sanction of the Pope was required, but the Ing ‘ It was — The bishops retaired their right of initia- tion. The first instance of canon-— ization conferred by the decree of ἃ Pope is that of Ulric, bishop of Augsburg, by John XV. (993). Alex- ander III. (1159—1181) seized into the hands of the Pope this much- — abused prerogative: in 1170 this — Pope declared that,, even although ~ miracles be done by one, it is not lawful to reverence him as a saint — without the sanction of the Roman ~ Church. Cf. Milman, Latin Christ- ianity, V.243; Hardwick, IfiddleAge, p. 212; Robertson, Ch. Hist. ΤῸΝ 534; Votes and Queries, 3rd Series, XII. 216, to the Eucharist, as being Service. ommunion.? 1 The description of the earliest onverts (Acts li. 42, ἦσαν δὲ προσ- aptepodytes τῇ διδαχῇ τῶν ἀπο- στόλων, καὶ τῇ κοινωνίᾳ, καὶ τῇ κλάσει τοῦ ἄρτου, καὶ ταῖς προσευχαῖς) supposed to contain a summary of e several and successive parts of the primitive Service :—instruction from the word of the Apostles, and om the Scriptures; the charitable ontributions (cf. 1 Cor. xvi. 2; Rom. xv. 26, &c.); the Eucharist ; and the prayers. Comp. also I Cor. x. 16, referring to the consecration of the bread and wine; and I Cor. xiv. 16, ‘0 the use of the word Amen by the eople after the Eucharistical prayer offered by the minister. See Pro- essor Blunt’s /xtrod. Lecture, pp. 6sq.; and Parish Priest, Lect. ix. Ds 284. 2 In classical Greek λειτουργία CHAPTER Fl. \THE ORDER FOR THE ADMINISTRATION OF THE LORD'S SUPPER, OR HOLY COMMUNION. SECT. ].—Primitive Liturgies. ὡς ‘THE traces of {πε΄ form of worship used by the Christian converts, which we find in the New Testament, refer emphatically the Christian Hence naturally arose the ecclesiastical use of the word Liturgy,” to designate the form employed by he Church in celebrating that Office which was called the Mass by the medizval and the Latin Church, but which we now call the Lord’s Supper and the Holy From the scanty remains of very early denotes any public service, religious or secular. Inthe LXX. translation it is used for the mznzstry of the Levites (e. g. 1 Chron. xxvi. 30, eis πᾶσαν A. Κυρίου); in the New Testa- ment, for the mznzstry of prophets and teachers (Acts xiii. 2, where see Wordsworth’s note; cf. Trench, Synonyms of the New Test. τ. ὃ xxxv.); and in ecclesiastical writers, for any sacred function, and, in an especial and strict sense, for the Eucharistic Office. Strictly this should be 7 μυστιιςὴ λειτουργίας. See Bingham, Antig. X10. 1. Thus we speak of the Liturgies of St. James, St. Mark, St. Chrysostom, &c., for the Service used in celebrating the Lord’s Supper in the Churches of Antioch, Alex- andria, Constantinople, &c. 3 Dr. Waterland (Doctr. of the Eucharist, ch. 1.) adduces the fol- Xx Primitive Liturgies. | Traces of the Christian Seretce 170 the Nzw Testament, 505 Primitive Liturgies. The Chris- tian Service in the second | century. Sustin Mar- tyr’s account of the Sun- yy Service. 'THE LORD’S SUPPER, Christian times we may gather so much concerning this — form,! as to allow that the various Churches, which were — founded by the Apostles, had each a Service for the Eucharist ; and that these Liturgies, while differing it may be in some particulars, all agreed in their main The earliest extant account of the Sunday features. Service is contained in the Martyr's Apolog Gospels or the Prophets ; heartily Amen. consecrated elements ; panied with anaes Τῇ τοῦ — Nevepcep ἡμέρᾳ πάντων κατὰ πύλεις ἢ ἀγροὺς μενόντων ἐπὶ τὸ αὐτὸ συνέλευσις γίνεται, καὶ τὰ ἀπομνημονεύματα lowing successive appellations of this Service:—Breaking of Bread (A.D. 33), Acts ii. 42: Communion, κοινωνία (57), from St. Paul’s account of the effect of the Service, which is the communion of the body and blood of Christ, 1 Cor. x. 16: Lord’s Supper, Κυριακὸν δεῖπνον (57), because instituted by our Lord at supper, and succeeding the Jewish Paschal supper; it does not appear, however, that the text (1 Cor. xi. 20) was in- terpreted absolutely of the Eucharist before the end of the fourth century ; and at the end of the seventh century Lord’s Supper had- not become a familiar name for the Eucharist, but rather denoted the supper, or love- feast, agape, which accompanied it, or our Lord’s own supper with His disciples, or the supper which pre- ceded the Eucharist on Maundy Thursday: Odlation, προσφορά (96), Clem. Rom. £/ist. I. c. 40: Sacra- ment (104), Plin. Zist. X. 97: Lucha- ry (140). We find what we should expect from the traces se are scattered through the Apostolica writings, that this Service included the reading of the a sermon; a Litany, in whi all joined ; then the Eucharist, in which the presiding minister offered up a prayer, the people answering Next followed the distribution of the the Service being always accom: — aoa ᾿ following passage of Justin vist (107), Ignat. Epist. ad Smyrn. ο. 7,8; ad . ee c. 4: Sacrifice, θυσία ( (150), Just. M. Dial. pp. 344 Sq. : Commemoration, Memorial, avd- μνησις, μνήμη (150), 2bid. p. 345: "Pass over (249), Orig. cont. Cels. lib. VI Pp: 759, ed. Bened.: Aass, Missa (385), from the usual form of dis- mission, J¢e, missa est; Ambros. LEpist. 1. 20, ad Marcellin. Ὁ. 901, ed. Bened. It was also called by the Latins Collecta (see Freeman, Pp- 145 sq.), Dominicum, Agenda; and by the Greeks, JZystagogia, Syn- axis, Telete, Anaphora: see Maskell, Ancient Liturgy, p. 146. , 1 ‘Tn the early Fathers we are not to expect a full account of the Li turgy: the Church used much reserv in speaking of its sacraments and ordinances amongst catechumens an¢ infidels, only imparting the natu and method of them to converts about to be baptized.’ Blunt, Jztrog, Lect. p. 17, note. (re ποτ = : | | 1 Justin Mart. Afol. Major, sub fin. Opp. p. 98 (ed. Colon. 1686). \See also the description of the Ser- vice at the reception of converts, tbid. p. 97. 2 “This seems very probable, be- cause, in the persecutions under Diocletian and his associates, though a strict inquiry was made after the books of Scripture, and other things ‘belonging to the Church, which were joften delivered up by the ¢raditores ito be burnt, yet we never read of lany ritual books, or books of Divine Service, delivered up among them.’ (Renaudot, in Bingham, XIII. v. ὃ 3. 3 See Bingham, XIII. ch. v. 4 See Zhe Ancient Liturgy of the hurch of Ferusalem, being the Liturgy St. Fames Sreed from ali later μέχρις ἐγχωρεῖ" εἶτα παυσαμένου τοῦ ἀναγινώσκοντος, ὃ προεστὼς διὰ λόγου τὴν νουθεσίαν καὶ πρόκλησιν τῆς τῶν καλῶν τούτων μιμήσεως ποιεῖται" ἔπειτα ἀνιστάμεθα κοινῇ πάντες καὶ εὐχὰς ᾿πέμπομεν" καὶ, ὡς προέφημεν, παυσαμένων ἡμῶν τῆς εὐχῆς, ἄρτος προσφέρεται καὶ οἶνος καὶ ὕδωρ᾽ καὶ ὁ προεστὼς εὐχὰς ὁμοίως καὶ εὐχαριστίας ὅση δύναμις αὐτῷ ἀναπέμπει, καὶ ὁ λαὸς ἐπευφημεῖ λέγων τὸ ᾿Αμήν. καὶ ἡ διάδοσις καὶ ἡ μετάληψις ἀπὸ τῶν εὐχαρισ- ᾿τηθέντων ἑκάστω γίνεται, καὶ τοῖς οὐ παροῦσι διὰ τῶν διακόνων πέμπεται. οἱ εὐποροῦντες δὲ καὶ βουλόμενοι κατὰ προαίρεσιν ἕκασ- τὸς τὴν ἑαυτοῦ ὃ βούλεται δίδωσι: καὶ τὸ συλλεγόμενον παρὰ τῷ προεστῶτι ἀποτίθεται, καὶ αὐτὸς ἐπικουρεῖ ὀρφανοῖς, κιτ.λ.} _ It is a general opinion that Liturgies were not com- “mitted to writing before the end of the second, or even ‘of the third century ;? nor indeed can we confidently assert that we have a perfect example of so high antiquity: yet certain portions, and expressions which we still use, can certainly be traced,’ and perhaps the substance of the Liturgy itself may be recovered, which was used ata very early period. Anaphoral portion of the Liturgy of St. Chrysostom, which is ordinarily used in the Eastern Church.® The following is the Additions and Interpolations, “ &c. Lond. 1744: TZhe Liturgies of S. Mark, S. Fames, S. Clement, S. Chrysostom, S. Basil, ed. by Dr. Neale; and Liturgies Eastern and Western, with Introduction, Notes, and Glossary, by Hammond, Oxf. 1878. 5. The Greek ritual books contain also the Liturgy of St. Basil, which is used on Sundays in Lent (except Palm Sunday), Maundy Thursday, Easter Eve, the Vigils of Christmas and Epiphany, and Jan. 1, the Feast of St. Basil: Neale, Pref. p. xvi.; and the Liturgy of the Preconsecrated, which is used on every day of Lent, except Saturdays, Sundays, the An- nunciation, and Maundy Thursday : 2b, Ὁ. XXxiii. 7106. X 2 OR HOLY COMMUNION. 307 τῶν ἀποστόλων ἣ Ta συγγράμματα τῶν προφητῶν ἀναγινώσκεται ile tety 308 Liturgy of St. Chrysostom THE LORD’S SUPPER, me H ANASOPA THS ΘΕΙΑΣ ΛΕΙΤΟΥΡΓῚΛΣ TOY EN ATIOIZ TIATPOS ἩΜΩ͂Ν IQANNOY TOY XPYZOZTOMOY.! Ὁ Διάκονος" Στῶμεν καλῶς" τὴν ἁγίαν ᾿Αναφορὰν ἐν εἰρήνῃ προσφέρειν. ; ὋὉ Χορός" “EXzov εἰρήνης, θυσίαν αἰνέσεως. ; τι ε \ ΄, \ ? V4 a , } Καὶ ὁ μὲν Ἱερεὺς, ἐπάρας τὸν ᾿ΑέραΞ ἀπὸ τῶν ᾿Αγίων, > / > \ 3 « \ J, “ Ν ε 4 ἀποτίθησιν αὐτὸν ἐν evi τόπῳ, λέγων τὸ, Ἢ χάρις, K.7.r, Ὅ δὲ / 7 " ΄ Ε] dee! ΄, la ε Διάκονος προσκυνῆσας εἰσέρχεται ἐν τῷ ἁγίῳ Βή- ματι" καὶ λαβὼν Ῥιπίδιονϑ ῥιπίζει τὰ Ἅγια εὐλαβώς. ε * ‘ ~ O Ἱερεὺς, στραφεὶς πρὸς τὸν λαὸν, ἐκφωνεῖ" ε , ~ , Φιν ae 3 - - ἄν 4el> οὐ a Η χάρις tov Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, καὶ ἣ ἀγάπη τοῦ a Ν \ Me (ce , »" οἷ , , 7 x Θεοῦ καὶ Ilarpos, kat ἡ κοινωνία τοῦ ἁγίου Πνεύματος εἴη pera 4, A πάντων ὑμῶν. Ὁ Χορός" ‘O Ἱερεύς" ἴΑνω σχῶμεν τὰς καρδίας. Ὁ Χορός" Ἔχομεν πρὸς τὸν Κύριον. ὋὉ Ἱερεύς" Ὁ Χορός" a ff lal 4 δ , A 2 7 καὶ ἅγιον Πνεῦμα, Τριάδα ὁμοούσιον καὶ ἀχώριστον. Ὅ 9 \ Ailes \ > οἷ Ν 3 τ Ε ερεὺς μυστικῶς, πρὸς ἀνατολᾶς ἐστραμμένος ᾽ \ ͵ \-e a ee) ~ \ 3 ~ Αξιον καὶ δίκαιον σὲ ὑμνεῖν, σὲ εὐλογεῖν, σὲ αἰνεῖν, - \ ~ ~ ‘a τεῖν, σὲ προσκυνεῖν ἐν παντὶ τόπῳ τῆς δεσποτείας σου" σὺ yap = x is iv 3 ν >/ > ΄ ϑι * εἰ Θεὸς ἀνέκῴφραστος, ἀπερινόητος, ἀόρατος, ἀκατάληπτος, ἀεὶ ὧν, ε , \ \ Stak ΄, eN \ \ ἘΦ ἘῸΝ ὡσαύτως WY, συ καὶ ὁ μονογενής σου Yios καὶ τὸ Πνεῦμά σου τὸ δ \ a of Ν (τι ε - 4 ἅγιον" σὺ ἐκ τοῦ μὴ ὄντος εἰς τὸ εἶναι ἡμᾶς πάρήγαγες, καὶ 1 Εὐχολόγιον τὸ μέγα, περιέχον τὰς τῶν ἑπτὰ μυστηρίων ἀκολουθίας" pp. 61 544. Venice, 1862. Αἱ θεῖαι λειτουργίαι" pp. 17 544. Venice, 1867. The Divine Liturgy of our father among the Saints, John Chrysostom, Archbishop of Constantinople. Done into Linglish, with some Prefatory Notes, and the original Greek of the open parts. London, 1866. 2 The Air (ἀήρ or νεφέλη) is the outer covering, placed over the Paten and Cup, each being first covered 4 ~ Kai pera τοῦ πνεύματός σου. Εὐχαριστήσωμεν τῷ Κυρίῳ. y+ = \ lal Aéwy καὶ δίκαιον ἐστὶ προσκυνεῖν Πατέρα, Yiov, στῶμεν μετὰ φόβου" πρόσχωμεν 4 ey ; oot εὐυχαρισ- & with its own veil. Divine Liturgy, p. 4. 3 The Fans (fladbella, Muscaria), originally of light material, to keep away insects, in process of time came to signify mystically the vibration of the wings of the Seraphim : they are” now generally maae of silver, and in the shape of cherubs’ heads and wings. Neale, JLzturgies, Ὁ. XXV. note. 4 Cf. Martyrium S. Polvearpi, § 14. Neale, p. 1703 OR HOLY COMMUNION. 309 > Ν 4“. a παραπεσόντας ἀνέστησας πάλιν, Kal οὐκ ἀπέστης πάντα ποιῶν Liturgy of St ] 50: Ν | ~ A A > éwe ἡμᾶς εἰς τὸν οὐρανὸν ἀνήγαγες καὶ τὴν βασιλείαν σου ἐχα- — : , \ , «- \ ΄ ς , τ = 5. \ plow τὴν μέλλουσαν. Ὑπερ τούτων ἁπάντων εὐχαριστοῦμεν Lot, } Q ~ A Yio Α - I ie ’ “ e , ὦ HITE καὶ τῷ povoyevet σου Ὑἱῷ, καὶ τῷ Πνεύματί σον τῷ ἁγίῳ" ὑπερ ΄- " = - - 5 ~ πάντων ὧν ἴσμεν, Kal ὧν οὐκ ἴσμεν, τῶν φανερῶν καὶ ἀφανῶν » - - ~ / = ‘ \ εὐεργεσιῶν τῶν sic ἡμᾶς γεγενημένων. Ἑυχαριστοῦμέν σοι καὶ ὑπὲρ τῆς Λειτουργίας ταύτης, ἣν ἐκ τῶν χειρῶν ἡμῶν δέξασθαι ͵ \ karniiwoac* καίτοι σοι παρεστήκασι χιλιάδες ᾿Αρχαγγέλων, Kat , ‘ Ἀ ‘ € μυριάδες ᾿Αγγέλων, τὰ Χερουβὶμ καὶ τὰ Σεραφὶμ, ἑξαπτέρυγα, , πολυόμματα, μετάρσια, πτερωτά. »” ~ Ἐκφώνως Tov ἐπινίκιον ὕμνον ἄδοντα, βοῶντα, Kexpaydra, καὶ λέγοντα" Ὃ Χορός" “Ayws, ἅγιος, ἅγιος, Κύριος ΣΞαβαὼθ, πλήρης ὁ ᾿ \ \:. Se ~ , ε δι μα al e , = 3 οὐρανὸς καὶ ἡ γῆ δόξης cov. 'Ὡσαννὰ ἐν τοῖς ὑψίστοις " εὐλογη- , Ἁ - Μένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου" ὡσαννὰ ἐν τοῖς ὑψίστοις. - Ἁ - Ἔνταῦθα πάλιν λαβὼν ὁ Διάκονος τὸν ᾿Αστερίσκον! ix τοῦ ἁγίου Δίσκου ποιεῖ Σταυροῦ τύπον ἐπάνω αὐτοῦ, 3 καὶ ἀσπασάμενος αὐτὸν ἀποτίθησιν ἐν μέρει τινί. ε AX. € Ἂν 9 y =— Ο δὲ Ἱερεὺς ἐπεύχεται μυστικῶς" \ rd \ ε - “ a ’ , Mera τούτων καὶ ἡμεῖς τῶν μακαρίων Δυνάμεων, Δέσποτα / ~ ‘ 4 os , φιλάνθρωπε, βοῶμεν καὶ λέγομεν" “Ayws εἶ καὶ πανάγιος, Σὺ, ον ͵ en \ Ν - ͵ Noe e καὶ ὁ povoyevns σου Ytos, καὶ ro Πνεῦμα σου τὸ ἅγιον. “Aytos > ΄ ‘ / \ εἰ καὶ πανάγιος, καὶ μεγαλοπρεπὴς ἣ δόξα σου" ὃς τὸν κόσμον f \ ~ \ a ~ σου οὕτως ἠγάπησας, ὥστε τὸν μονογενῆ σου Ὑἱὸν δοῦναι, ἵνα πᾶς e ,ὔ ᾿᾽ a, \ 9 , 9 2 δὲ \ 7 < “ ὃ πιστεύων εἰς αὐτὸν μὴ ἀπόληται UAX ἔχῃ ζωὴν αἰώνιον" ὃς ἐλθὼν, καὶ πᾶσαν τὴν ὑπὲρ ἡμῶν οἰκονομίαν πληρώσας, τῇ νυκτὶ - ἢ παρεδίδοτο, μᾶλλον δὲ ἑαυτὸν παρεδίδουν ὑπὲρ τῆς τοῦ κόσμου ~ Pi »" 4 - ζωῆς, λαβὼν ἄρτον ἐν ταῖς ἁγίαις αὑτοῦ καὶ ἀχράντοις καὶ 93 ᾽ὔ , / , ΄ αμωμήτοις χερσὶν, εὐχαριστήσας καὶ εὐλογήσας, ἁγιάσας, κλάσας, ra) a Ay ς ΄ ς “ - Nhe ! 9 , e €0wKke τοις ἁγίοις αὑτοῦ Μαθηταῖς καὶ ᾿Αποστόλοις, εἰπών 3 , = / , A.A Ἦν - Εκφώνως" Λάβετε, φάγετε, τοῦτό μου ἐστὲ τὸ Σῶμα, τὸ ε Ν κ 9 ᾿ ΄ ὑπὲρ ὑμῶν κλώμενον, εἰς ἄφεσιν ἁμαρτιῶν. Ὁ Χορός" ᾿Αμήν. 4 “ e « , \ A / \ \ ~~ Μυστικως᾽ ὋὉμοίως καὶ τὸ ποτήριον peta τὸ δειπνῆσαι, Ld Aeywr* 3 , - 5 3 - “ - Ἑκφώνως" Πίετε ἐξ αὐτοῦ πάντες, τοῦτό ἐστι τὸ Αἷμά μον 1 Two crossed strips of metal, arranging the portions of Bread. used to cover the Paten, to prevent Neale, Liturgies, p. 170. the Veil (δισκοκάλυμμα) from dis- 310 Liturgy of St. Chrysostom. THE LORD'S SUPPER, ' τ alae ~ A , a τ ἔν ε ΄ ᾿ cal 9 ΄, τὸ τῆς καινῆς Διαθήκης, τὸ ὑπὲρ ὑμῶν καὶ πολλών ἐκχυνόμενον, 93 a” ς “ e la Ξ ες , εἰς ἄφεσιν ἁμαρτιῶν. ὋὉ Χορός" ᾿Αμὴν. ἂν τὸς ’ ~ ‘ ~ Μυστικῶς" Μεμνημένοι τοίνυν τῆς σωτηρίου ταύτης ἐντολῆς, καὶ πάντων τῶν ὑπὲρ ἡμῶν γεγενημένων, τοῦ Σταυροῦ, τοῦ Τάφου, lal 4 9 δ᾽ “ - \ - ᾽ τῆς τριημέρου ᾿Αναστάσεως, τῆς εἰς οὐρανοὺς ᾿Αναβάσεως, τῆς ἐκ ΄σ / + / , δεζιῶν Καθέδρας, τῆς δευτέρας καὶ ἐνδόξου πάλιν Παρουσίας" 9 , ‘ \ vr ὧν “ a A ‘ \ ’ Ἑκῴφώνως" Ta σὰ ἐκ τῶν σών σοὶ προσῴερομεν κατὰ πάντα, a A 5 καὶ διὰ πάντα. ε ΜΕ ws e ~ \ . ΄-- \ 9 ~ O Χορός" Σὲ vpvovpev, ce εὐλογοῦμεν, cot εὐχαριστοῦμεν, ΄ \ , , ε A δὲ Kas ; Κύριε, καὶ δεόμεθά cov, ὁ Θεὸς ἡμῶν. ε ιν ςξ \ , Ξ Ο δὲ Ἱερεὺς κλίνας τὴν κεφαλὴν ἐπεύχεται μυστικῶς" Ε ΄ , Ν Ν / touk ΄ Ert προσφέρομέν σοι τὴν λογικὴν ταύτην καὶ ἀναίμακτον λα- τρείαν, καὶ παρακαλοῦμέν σε, καὶ δεόμεθα, καὶ ἱκετεύομεν᾽ Κατά- \ Ὁ ἘΣ \ ¢ ig Φ΄ ὦ ar Se x s πεμψον τὸ Ἱ]νεῦμά σου τὸ ἅγιον ἐφ᾽ ἡμᾶς, καὶ ἐπὶ τὰ προκείμενα. Δῶρα ταῦτα. ; / ε , Pes Καὶ ὁ μὲν Διάκονος ἀποτίθησι τὸ Ῥιπίέδιον, kat ἔρχεται ἐγγύτερον τῷ Ἱερεῖ, καὶ προσκυνοῦσιν ἀμφότεροι τρὶς 4 ~ / ἔμπροσθεν τῆς ἁγίας Τραπέζης. ’ Εἶτα τὴν κεφαλὴν ὑποκλίνας ὁ Διάκονος δεικνύει 4 ~ 9 , 1 Ν ef ΕΙΣ re - = συν τῷ Qpapiw’ τὸν ἅγιον Aprov, λέγων μυστικῶς Ε yw Εὐλόγησον, Δέσποτα, τὸν ἅγιον “Aprov. ε / Ν ᾿ Ω Καὶ ὁ Ἱερεὺς ἀνιστάμενος σφραγίζει τρὶς τὰ ἅγια an / Δῶρα, λέγων" \ ~ ᾽ ~ ~ ~ Kai ποίησον τὸν pév”Aptoy τοῦτον, τίμιον Σῶμα τοῦ Χριστοῦ σου. ε τ , x O Διάκονος" ᾿Αμήν. Kai αὖθις ὁ αὐτὸς δεικνύων σὺν ~ Ὠ, , Ν ef Π 7 e τῷ Qoapiw τὸ ἅγιον Ποτήριον el , Εὐλόγησον, Δέσποτα, τὸ ἅγιον Ilornpwy. \ ~ , Kat 6 Ἱερεὺς εὐλογῶν λέγει" Τὸ δὲ ἐν τῷ Ποτηρίῳ τούτῳ, τίμιον Αἷμα τοῦ Χριστοῦ σου. = , Ὃ Διάκονος" ᾿Αμήῆν. Kat αὖθις ὁ Διάκονος, δεικνύων x κι, ? . F : , μετὰ τοῦ Qpaplov ἀμφότερα ra “Aya, λέγει" Εὐλόγησον, Δέσποτα, τὰ ἀμφότερα. ᾿ 1 λωράριον, seu potius ὀράριον, deno- not as in Latin of the corresponding tat panxnum oblongum, brachio Sacer- vestment (περιτραχήλιον) worn by dotis imponi solitum. Suicer. ‘It priests.’ Marriott, Vestiarium Chris- appears only to be used of the tanum, p. 84, nofe. Hammond, deacon’s “ stole,” as we now call it, Lzturgies, p. 391. OR HOLY COMMUNION. | 411 ——————E ΄ '““---΄΄-ττττττὦο--ς- - “΄ῇ“΄“ὋὌτὠα]Ἠ.....-.--.--.-.-.τ- = ee, , 4 id Ὁ δὲ Ἱερεὺς εὐλογῶν ἀμφότερα τὰ Ἅγια λέγει Titorey of St \ ~ ΄ , ~ = ΄ 7 Μεταβαλὼν τῷ Πνεύματί σου τῷ Aylo. - ε ΄ 3 3 Ν 9 ΄ ‘ \ ᾿ Ὁ Διάκονος" ᾿Αμὴν, ᾿Αμὴν, ᾿Αμήν. Καὶ τὴν κεφαλὴν - A \ ef ὑποκλίνας τῷ Ἱερεῖ, καὶ εἰπὼν το; Μνήσθητί μου; ἅγιε - - _ 4 Δέσποτα, τοῦ ἁμαρτωλοῦ, ἵσταται ἐν ᾧ πρότερον ἵστατο | ἮΝ Ui τόπῳ᾽ καὶ λαβὼν τὸ Ῥιπίδεον, ῥιπίζει τὰ “Ayia, ὡς καὶ “τὸ πρότερον. ὋὉὋ Ἱερεὺς μυστικῶς" Ὥστε γενέσθαι τοῖς μεταλαμβάνουσιν εἰς νῆψιν ψυχῆς, εἰς ἄφεσιν ἁμαρτιῶν, εἰς κοινωνίαν τοῦ ἁγίου σου Πνεύματος, εἰς βασιλείας οὐρανῶν πλήρωμα, εἰς παῤῥησίαν } , , 7 τὴν πρὸς σὲ, μὴ εἰς κρίμα, ἢ εἰς κατάκριμα. “Ere προσφέρομέν - ’ σοι τὴν λογικὴν ταύτην λατρείαν ὑπὲρ τῶν ἐν πίστει ἀναπαυ- * an « 3 σαμένων Προπατύρων, Πατέρων, ἸΠατριαρχῶών, Προφητῶν, ᾿Απο- στόλων, Κηρύκων, Εὐαγγελιστῶν, Μαρτύρων, ᾿Ομολογητῶ», Ἔγκρα- τευτῶν, καὶ παντὸς πνεύματος ἐν πίστει τετελειωμένου" a ΄ Εἶτα θυμιῶν τὴν ἁγίαν Τράπεζαν κατέμπροσθεν, λέγει ἐκφώνως" 9 , - ᾽ > ‘ e , > De Kéawpérwe τῆς παναγίας, ἄχραντου, ὑπερευλογημένης, ἐνδόξου, , ξ “ , \ > ᾽ὔ ΄ TOKO . Δεσποίνης ἡμῶν Θεοτόκου, καὶ ἀειπαρθένου Μαρίας , \ ~ /, Kal ἐπιδίδωσι τὸ θυμιατήριον τῷ Διακόνῳ, ὅστις . > θυμιάσας τὴν ἁγία: Γράπεξαν κύκλῳ, μνημονεύει ἔπειτα τὰ Δίπτυχα τῶν Κεκοι ένων. Μνημονεύει δὲ καθ᾽ ; X Par A € \ \ = , / \ 7 ἑαυτὸν καὶ ὧν βούλεται ζώντων καὶ τεθνεώτων. ε \ e A > / < . Ὁ δὲ Tepeve ἐπεύχεται μυστικῶς a , / "Τοῦ ἁγίου ᾿Ιωάννου, Προφήτου, ἸΤροδρόμου, καὶ Βαπτιστοῦ" μ- e , ’ ,ὔ Ἀ ἵ. 9 ᾽’, τ ~ ε , n τῶν ἁγίων ἐνδόξων, καὶ πανευφήμων ᾿Αποστόλων᾽ τοῦ ἁγίου (τοῦ - ’ὔ ᾽ - ΄- οὗ καὶ τὴν μνήμην ἐπιτελοῦμεν, καὶ πάντων σου τῶν = ~ e / nuk ς - e U \ U ὧν ταῖς ἱκεσίαις ἐπίσκεψαι ἡμᾶς ὁ Θεός. Καὶ μνήσθητι τῶν κεκοιμημένων ἐπ᾽ ἐλπίδι ἀναστάσεως ζωῆς αἰωνίου" Ὁ oS | \ , - , \ eae > \ ( ἐρεὺς μνημονεύει ὧν θέλει) καὶ ἀνάπαυσον αὐτοὺς, ‘ “- »“ an An a ὁ Θεὸς ἡμών, ὅπου ἐπισκοπεῖ τὸ φῶς τοῦ προσώπου σου. Ε ΡΟΣ ἐν , - Ere παρακαλοῦμέν σε Μνήσθητι, Κύριε, πάσης ᾿Επισκοπῆς / a 9 , Ἁ ’ ἂ» - > Ὀρθοδόξων, τῶν ὀρθοτομούντων τὸν λόγον τῆς σῆς αληθείας, ‘ - 7 - = , avroc τοῦ Τἰρεσβυτερίου, τῆς ἐν Χριστῷ Acaxoviac, καὶ παντὸς Ἱερατικοῦ, καὶ Μοναχικοῦ Ταγματος. ΠῚ , / Ἀ & ’ , e “ Erte προσφέρομεν» σοι τὴν λογικὴν ταύτην λατρείαν ὑπὲρ τῆς s e \ tal ᾿ — 3 ~ )ἰκουμένης, ὑπὲρ τῆς ἁγίας Καθολικῆς καὶ ᾿Αποστολικῆς ᾿Ἐκκλη- , Cr aN pe 2 « 4 \ ad tac, ὑπὲρ τῶν ἐν ἁγνείᾳ καὶ σεμνῇ πολιτείᾳ διαγόντων, Urey 312 THE LORD'S SUPPER, Liturgy of 81 | τῶν πιστοτάτων Kal φιλοχρίστων ἡμῶν Βασιλέων, παντὸς τοῦ ι Chrysostom. ----.. | τοῦ Κυρίου δεηθῶμεν. | τὸ ἜΜ καὶ ὑπερουράνιον καὶ γοερὸν αὐτοῦ Quoc onan εἰς, 7 ~ ~ Παλατίου καὶ τοῦ Στρατοπέδου αὐτῶν. Δὸς αὐτοῖς, Κύριε, εἰρηνικὸν ὃ Βασίλειον, ἵ cal ἡμεῖς ἐν τῇ λή τῶν ἥ ὶ τὸ Βα ν, ἵνα καὶ ἡμεῖς ἐν τῇ γαλήνῃ αὐτῶν ἥμερον κα ΄ , ΄ bd 6 ? ΄ ἡσύχιον βίον διάγωμεν ἐν πάσῃ εὐσεβείᾳ καὶ σεμνότητι. 3 Εκφώνως: Ἔν dues τοις μνήσθητι, — TOU ᾿Αρχιεπισκόποϑ Φ = > ἡμῶν (τοῦ δεῖνος), ὃν χάρισαι ταῖς ἁγίαις cov ᾿Εκκλησίαις ἐν ’ - x « A a εἰρήνῃ, σῶον, ἔντιμον, ὑγιᾶ, μακροημερεύοντα, Kal ὀρθοτομοῦντα A ~ ~ tov λόγον τῆς σῆς ἀληθείας. ε J ΄ " , - , O Διάκονος μνημονεύει τὰ δίπτυχα τῶν ζώντων. ε e ‘\ «Ψ ~ , Ο Ἱερεὺς μυστικῶς" Μνήσθητι, Κύριε, τῆς Πόλεως ἐν ἡ , pe ‘ παροικοῦμεν, και πάσης πόλεως Kal χώρας Kal τῶν πίστει 5 , > > ~ U VA , e ͵ οἰκούντων ἐν αὐταῖς. Μνήσθητι, Κύριε, πλεόντων, ὁδοιπορούντων, ͵ ~ , ~ νοσούντων, καμνόντων, αἰχμαλώτων, καὶ τῆς σωτηρίας αὐτῶν. ΄ - , Μνήσθητι, Κύριε, τῶν καρποφορούντων καὶ καλλιεργούντων ἐν - 9 / ~ ταῖς ἁγίαις σου ᾿Ἐκκλησίαις, καὶ μεμνημένων τῶν mEeviTwv’ καὶ ~ ‘ , ἐπὶ πάντας ἡμᾶς τὰ ἐλέη σου ἐξαπόστειλον. 9 Ν - e ‘ lal Εκφώνως" Kai doc ἡμῖν ἐν ἑνὶ στόματι καὶ μιᾷ καρδίᾳ ~ 3, , δοξάζειν καὶ ἀνυμνεῖν τὸ πάντιμον καὶ μεγαλοπρεπὲς ὄνομά σοὺ, - Ν Ν ~ oe ~ \ mal, Be / 4 le . 9. a τοῦ Ilarpog, kat τοῦ Yiov, καὶ τοῦ ἁγίου Ἰΐνευματος, νῦν, καὶ ag, AN 3 Ν 9 “ A 5.5 e PACS 4 Kal εἰς τοὺς αἰῶνας τῶν αἰώνων. Ο Χορὸς Apyy. ‘ - ~ Kal στραφεὶς πρὸς τὸν λαὸν, καὶ εὐλογῶν adroy, λέγει" | ~ 4 al ἈΝ - ~ Kat ἔσται τὰ ἐλέη τοῦ Μεγάλου Θεοῦ καὶ Σωτῆρος ἡμῶν ~ ~ ‘ Γ΄ A Ἰησοῦ Χριστοῦ pera πάντων πάν ‘O Χορός" Καὶ μετὰ τοῦ πνεύματός σου. Ὁ δὲ Διάκονος λαβὼν καιρὸν παρὰ τοῦ Ἱερέως, cal ἐξελθὼν, καὶ στὰς ἐν TO συνήθει τόπῳ, λέγει" ‘4 Πάντων τῶν ᾿Αγίων μνημονεύσαντες, ἔτι; καὶ ἔτι; ἐν “oie τοῦ Κυρίου δεηθώμεν. Ὑπὲρ τῶν προσκομισθέντων καὶ ἁγιασθέντων τιμίων Δώρων᾽ Ὅπως ὁ φιλάνθρωπος Θεὸς ὌΡΟΣ ὁ προσδεξάμενος αὐτὰ εἰς. ὀσμὴν εὐωδίας πνευματικῆς, ἀντικαταπέμψῃ ἡμῖν τὴν θείαν χάριν. καὶ τὴν δωρεὰν τοῦ ἁγίου Πνεύματος, δεηθώμεν. | | Ὑπὲρ τοῦ ῥυσθήναι ἡμᾶς ἀπὸ πάσης θλίψεως, ὀργῆς; swine καὶ avaykne, TOU Κυρίου δεηθῶμεν. Ὁ Ἱερεὺς μυστικῶς" Σοὶ παρακατατιθέμεθα τὴν ζωὴν ἡμῶν { ἑ | OR HOLY COMMUNION. 313 ἅπασαν καὶ τὴν ἐλπίδα, Δέσποτα φιλάνθρωπε" καὶ παρακαλοῦμεν, Liturgy of St. sostom., καὶ δεόμεθα, καὶ ἱκετεύομεν. Καταξίωσον ἡμᾶς μεταλαβεῖν τῶν ἐπουρανέων σου καὶ φρικτῶν Μυστηρίων ταύτης τῆς Ἱερᾶς καὶ Πνευματικῆς Τραπέζης, μετὰ καθαροῦ συνειδότος, εἰς ἄφεσιν ἁμαρτιῶν, εἰς συγχώρησιν πλημμελημάτων, εἰς Πνεύματος ἁγίου κοινωνίαν, εἰς βασιλείας οὐρανῶν κληρονομίαν, εἰς παρρησίαν τὴν πρὸς σὲ, μὴ εἰς κρίμα, ἢ εἰς κατάκριμα. ᾿ς Ὁ Διάκονος" ᾿Αντιλαβοῦ, σῶσον, ἐλέησον, καὶ διαφύλαξον ἡμᾶς ὁ Θεὸς τῇ σῇ χάριτι. Τὴν ἡμέραν πᾶσαν, τελείαν, ἁγίαν, εἰρηνικὴν, καὶ ἀναμάρτητον, παρὰ τοῦ Κυρίου αἰτησώμεθα. Αγγελον εἰρήνης, πιστὸν ὁδηγὸν, φύλακα τῶν ψυχῶν καὶ τῶν σωμάτων ἡμῶν, παρὰ τοῦ Κυρίου αἰτησώμεθα. Συγγνώμην καὶ ἄφεσιν τῶν ἁμαρτιῶν καὶ τῶν πλημμελημάτων | ἡμῶν, παρὰ τοῦ Κυρίου αἰτησώμεθα. Τὰ καλὰ καὶ συμφέροντα ταῖς ψυχαῖς ἡμῶν, καὶ εἰρήνην τῷ | : Tov ὑπόλοιπον χρόνον τῆς ζωῆς ἡμῶν ἐν εἰρήνῃ καὶ μετανοίᾳ XP 1¢ ὀωῆς HE pnvy μ a , Ν a , 9 ,, κόσμῳ, παρὰ τοῦ ἸΚυρίου αἰτησώμεθα. 2 i. ‘ Lad 4 P 9 ’ὔ΄ ἐκτελέσαι, παρὰ τοῦ Κυρίου αἰτησώμεθα. Χριστιανὰ τὰ τέλη τῆς ζωῆς ἡμών, ἀνώδυνα, ἀνεπαίσχυντα, ’ \ \ \ > , x eK a = UA “~ εἰρηνικὰ, καὶ καλὴν ἀπολογίαν τὴν ἐπὶ τοῦ φοβεροῦ Βήματος τοῦ Χριστοῦ, αἰτησώμεθα. ΠΩΣ “ Ἂς , “A ’ Τὴν ἑνότητα τῆς Πίστεως, καὶ τὴν κοινωνίαν τοῦ ἁγίου Πνεύματος 3 , ς \ Vs ΄ \ - \ \ € ~ ἱἰτησάμενοι, ἑαυτοὺς καὶ ἀλλήλους καὶ πᾶσαν τὴν ζωὴν ἡμῶν os μὰ an A ριστῳ τῳ Θεῷ παραθώμεθα. e ε bs 3 , -- AS ks , ς - χ O depeve ἐκφώνως" Kat καταξίωσον ἡμᾶς, Δέσποτα, μετὰ > ~ ? a "ἀρρησίας ἀκατακρίτως τολμᾷν ἐπικαλεῖσθαι σὲ τὸν ἐπουράνιον Θεὸν , / arépa, καὶ λέγειν" ε Ἂ, “ Ο Λαὸς τό Πάτερ ἡμῶν. ε e ε΄ nw O Ἱερεύς" “Ore σοῦ ἐστιν. Hira’ Eiphyn πᾶσι. ΄ \ ΄- a“ O Διάκονος" Τὰς κεφαλὰς ὑμῶν τῷ Κυρίῳ κλίνατε. e e ‘ ~ 8 » ~ , ~ O Ilepevs μυστικώς" Εὐχαριστοῦμέν σοι, Βασιλεῦ ἀύρατε, cal > , , x r “ τῇ ἀμετρήτῳ σου δυνάμει τὰ πάντα δημιουργήσας, καὶ τῷ , ~ > / ? ~ λήθει τοῦ ἐλέους cov ἐξ οὐκ ὄντων εἰς τὸ εἶναι τὰ πάντα παρ- ΄ Αὐ \ Aé > 10 μὴ es 8 Ν « ΄ γαγων. Αὐτός, Δέσποτα, οὐρανόθεν ἔπιδε ἐπὶ τοὺς ὑποκεκλικότας ‘ € - a > ἈΝ »” a " Oe τὰς ἑαυτῶν κεφαλάς" ob yap ἔκλιναν σαρκὶ καὶ αἵματι ἀλλὰ Ν “ -“ ~ \ se 4 a a οἱ τῷ φοβερῷ Θεῷ. Σὺ οὖν, Δέσποτα ra προκείμενα πᾶσιν ἡ μῖν 314 Liturgy of St. Chrysostom. 2 r SS .. i LL -΄πτ΄΄΄ ς. THE LORD S SUPPER 9 J θὸ 2 aN Ay Dee a , “Ὁ; ’ Ἢ - ὔ A εἰς ἀγαθὸν ἐξομάλισον, κατὰ τὴν εκάστου ἰδίαν χρείαν" τοῖς πλέουσι ͵ ~ ΄“ ΄-“ ld ° σύμπλευσον᾽ τοῖς ὁδοιποροῦσι συνόδευσον᾽ τοὺς νοσοῦντας ἴασαι, 6 Ν lal n a ΄ ἰατρὸς τῶν ψυχῶν καὶ τών σωμάτων ἡμῶν’ 3 Ὥ , \ a - Εκφώνως" Χαριτι, καὶ οἰκτιρμοῖς, καὶ φιλανθρωπίᾳ τοῦ μονο- a Ca ἽΣ ἈΕῚ 3 ; ‘ > 5 a a γενοῦς σου Yioi, μεθ᾽ ov εὐλογητος εἶ, σὺν τῷ παναγίῳ καὶ ἀγαθῷ [ = a 3 “ὩΣ καὶ ζωοποιῷ σου Ivevpart, νῦν, καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν af, e A: / αἰώνων. Ο Χορός" ‘Apiy. | e e \ Nes , , 5 Ξ Se yr O Tepeve μυστικώς" Ἰρόσχες, Κύριε ᾿Ιησοῦ Χριστὲ ὃ Θεὸς eon 3 ἐν τσ ΄ ΕΝ ͵ ͵ Ὁ ἡμῶν, ἐξ ἁγίου κατοικητηρίον σου, καὶ ἀπὸ θρόνου δόξης 7S 3 x fal “ βασιλείας σου, καὶ ἔλθε εἰς τὸ ἁγιάσαι ἡμᾶς, ὁ ἄνω τῴ Πατρὶ συγκαθήμενος, καὶ ὧδε ἡμῖν ἀοράτως συνών' καὶ καταξίωσον τῇ κραταιᾷ σου χειρὶ μεταδοῦναι ἡμῖν τοῦ ἀχράντου ώματός σου, καὶ τοῦ τιμίου Αἵματος, καὶ d¢ ἡμῶν παντὶ τῷ Aad. Εἶτα προσκυνεῖ ὁ ‘lepeve, ὁμοίως καὶ 6 Διάκονος ev - 3 ΄, “ ε Ν ᾧ ἐστι τόπῳ, λέγοντες μυστικώς τρίς" O Θεὸς ἱλάσθητέ μοι a a ‘ 4 τῷ ἁμαρτωλῷ. Ἔν τοσούτῳ δὲ ὁ Διάκονος ζώννυται καὶ , a a “ a τὸ ᾽Ὥραριον avrov σταυροειδώς. Οταν δὲ ἴδῃ τὸν ἽἹερέα ἐκτείνοντα τὰς χεῖρας, καὶ ἁπτόμενον τοῦ ἁγίου "Ἄρτου, \ \ a Ἢ ς 4 σ 2 a : » πρὸς τὸ ποιῆσαι τὴν ἁγίαν Ὕψωσιν, ἐκφωνεῖ" Πρόσ- χωμεν. ΄ Ν κι @ " -“" Καὶ ὁ ἱΙερεὺς, ὑψῶν τὸν ἅγιον ἤΑρτον, ἐκφωνεῖ" Τὰ ἅγια τοῖς ἁγίοις. 5 ε ΄, apes ? mt ἴᾷ , ΄ : ὡ Eira ὃ Διάκονος εἰσερχεται εν τῷ ἁγίῳ Βήματι, Kat c Ν ef στὰς ἐκ δεξιῶν τοῦ lepéwe κρατοῦντος τὸν ἅγιον Αρτον;, λέγει" Μέλισον, Δέσποτα, τὸν ἅγιον “Aprov. Ὃ δὲ ἹἹερεὺς; μελίσας αὐτὸν εἰς μερίδας τέσσαρας, μετὰ προσοχῆς καὶ εὐλαβείας, λέγει" Μελίζεται, καὶ διαμερίζεται ὃ ᾿Αμνὸς τοῦ Θεοῦ, ὁ μελιζόμενος, καὶ μὴ διαιρούμενος, ὁ πάντοτε ἐσθιόμενος, καὶ μηδέποτε Same νώμενος, ἀλλὰ τοὺς μετέχοντας ἁγιά ων. Καὶ τίθησιν αὐτὰς ἐν τῷ ἁγίῳ Δίσκῳ σταυροειδῶς, Ἢ ᾿ ΙΣ NI KA XE , ef OUTWS 1 Five loaves of oblation areusually vened cakes, somewhat resembli ng prepared, but in Greece frequently pieces of money: in the middle is 4 only one. ‘These loaves are flat lea- square projection, stamped with ἃ OR HOLY COMMUNION. 315: —_— Kai ὁ Διάκονος δεικνύων σὺν τῷ ᾿Ωραρίῳ τὸ ἅγιον | riturgy of St, , ΄ Ξ r ἢ gee ΤΩΣ Chrysostom. Thora prov, λέγει" Πλήρωσον, Δέσποτα, τὸ ἅγιον ἸΠοτήριον. ὋὉ δὲ Ἱερεὺς, λαβὼν τὴν ἄνω κειμένην μερίδα, τὴν ἰἔνουσαν δηλαδὴ τὸ ὄνομα ΙΣ, ποιεῖ σὺν αὐτῇ σταυρὸν eX 7 U B ᾿ ἢ ρ ἐπάνω τοῦ ἁγίου Ποτηρίου, λέγων" ᾿ς Πλήρωμα Ποτηρίου, πίστεως, Πνεύματος ᾿Αγίου. Καὶ οὕτως ἐμβάλλει αὐτὴν εἰς τὸ ἅγιον Ποτήριον. Ὃ Διάκονος" ᾿Αμήν. Καὶ δεχύμενος ὁ αὐτὸς τὸ Ζέον, 1 Ι ΄ , , ε \ λέγει πρὸς τὸν ‘Iepéa* EvAdynoov, Δέσποτα, τὸ Ζέον. “O δὲ | \ ᾽ a ΄ Ὰ ἹἽἹερεὺς εὐλογεῖ, λέγων lal “a ‘ Ν Εὐλογημένη ἡ ζέσις τῶν ᾿Αγίων σου πάντοτε' νῦν, καὶ ἀεὶ, καὶ ᾿ 9 \ wa! “ “7 3 ΄ εἰς τοὺς αἰῶνας τῶν αἰώνων. “Apr. \ e lA > ΄ A / Ἀ 3 A Καὶ ὁ Διάκονος ἐγχέει τοῦ ζέοντος τὸ ἀρκοῦν aravpo- { he 5» - Lal . y Tl bes , λέ os 25 - a | , Ξ €L00S, ἔνδον τοῦ ἁγίου Ποτηρίου, λέγοντος τοῦ Lepéwe ΄ e Ζέσις πίστεως, πλήρης Πνεύματος “Ayiov. Ὃ Διάκονος" ᾿Αμήν. Καὶ ἀποθέμενος τὸ Ζέον, ἵσταται ς HN μ , Ρ' ε A ε \ ukpov ἄποθεν. Ὃ δὲ ‘Iepevs, κλένας κάτω τὴν κεφαλὴν, ’ , = ΄ , \ e ων ef \ προσεύχεται, λέγων" Πιστεύω, Κύριε, καὶ ὁμολογῶ, o7e ov εἰ ἠληθώς ὁ Χριστὸς, ὃ Ὑἱὸς τοῦ Θεοῦ τοῦ ζῶντος, ὁ ἐλθὼν εἰς τὸν \ “ - ΄σ ὄσμον ἁμαρτωλοὺς σῶσαι, ὧν πρῶτος εἰμὶ ἐγώ. Ἔτι πιστεύω, τι τοῦτο αὐτό ἐστι τὸ ἄχραντον Σῶμά σου, καὶ τοῦτο αὐτό ἐστι ix , Ce , Ky ry ae ΄ , Ν , ΄ ὁ τίμιον Aiwa σου. Δέομαι οὖν cov’ ᾿Ἐλέησόν με, καὶ συγχώρησόν κ " ‘ οι τὰ παραπτώματά μου, τὰ ἑκούσια καὶ τὰ ἀκούσια, τὰ EV λόγω aoe SF x \ Pad , τὰ ἐν ἔργῳ, τὰ ἐν γνώσει καὶ ἀγνοίᾳ καὶ ἀξίωσόν pe ἀκατα- Qn - 5» ΄, , 4 ap τοῖς ἐχθροῖς σου τὸ Μυστήριον εἴπω" ov φίλημά σοι δώσω, 4, ᾽ « ‘ δε αθάπερ ὁ Ἰούδας" ἀλλ᾽ ὡς ὁ Λῃστὴς ὁμολογώ σοι: Μνήσθητί , . a nw του, Κύριε, ἐν τῇ βασιλείᾳ cov. Καὶ τελευταῖον τὸ, My x ~ , or εἰς κρίμα ij els κατάκριμα γένοιτο ἣ μετάληψις τῶν ἁγίων Ὃν Μυστηρίων, Κύριε, ἀλλ᾽ εἰς ἴασιν ψυχῆς τε καὶ σώματος.3 oss and the letters noted above instrument, called the Spear. The equarters. This projectioniscalled Divine Liturgy, p. 3. floly Lamb, and is used for the 1 Warm water, poured into the acrament, being cut out of the loaf Chalice after consecration. nd divided with a chisel-shaped in- |? These prayers occur in the dxo- = R ἜΣ bn | ~~ €) = φ- Q ~- n: ”» x ξ ΞΡ x Β ξ ~ bs ΓΝ Θ᾽ ὃν > = S. x τ | [9] ap [=] 2) oy τὰς > > ο — = 216 THE LORD’S SUPPER, j , - φ.. \ ΄ , ~ ἃ ΄ » ΄, 4 Liturgy οἵδε. Eira, λαβὼν μίαν μερίδα τοῦ ἁγίου “Aprov, λέγει \ , ΡΞ “ ~ a“ To τίμιον καὶ πανάγιον Σῶμα τοῦ Κυρίου καὶ Θεοῦ καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ blige ν μοι (τῷ δεῖνι) Ἱερεῖ, εἰς ἀφεσίν. μον δ a καὶ εἰς ζωὴν αἰώνιον. Καὶ οὕτω μεταλαμβάνει τοῦ ἐν χερσὶ, μετὰ φόβου all ΄ ΄ ΄ ε πάσης ἀσφαλείας. Εἶτα λέγει: Ὃ Διάκονος, πρόσελθε. Καὶ προσελθὼν ὁ Διάκονος, ποιεῖ μετάνοιαν! εὐλαβώς, a / \ ‘ “ αἰτῶν συγχώρησιν' ὃ δὲ Ἱερεὺς, κρατῶν τὸν ἅγιον " [ὃ n [Ἢ Ν 3 ΄ ε , 4 Aprov, δίδωσι τῷ Διακόνῳ" καὶ ἀσπασώμενος 6 Διάκονος Ἀ ὃ ὃ “- ’ ΄“ al λ 3 / } ef j τὴν μεταδιδοῦσαν αὐτῳ χειρα, αμβανει τὸν ἅγιον Ἄρτον, λέγων᾽ Μετάδος μοι, Δέσποτα, τὸ τίμιον καὶ ἅγιο Σώμα τοῦ Κυρίου καὶ Θεοῦ καὶ Σωτῆρος ἡμῶν ᾿Ιησοῦ Χριστοῦ. ε ’ Ο δὲ Ἱερεὺς λέγει" - “- , , ἈΝ (Τῷ δεῖνι) Ἱεροδιακόνῳ μεταδίδοταί σοι τὸ τίμιον καὶ ἅγιον καὶ ᾽ - “ , \ Les \ -«- ς - 3 ~ ἄχραντον Σῶμα τοῦ Κυρίον καὶ Θεοῦ καὶ Σωτῆρος ἡμῶν ᾿Ιησοῦ an 9 , τι ’ Χριστοῦ, εἰς ἄφεσίν σου ἁμαρτιῶν, καὶ εἰς ζωὴν αἰώνιον. Καὶ ἀπέρχεται ὃ Διάκονος ὄπισθεν τῆς ἱερᾶς Τραπέζης καὶ κλένας τὴν κεφαλὴν πρυσεύχεται, καὶ μεταλαμβάνει ε e e , ὡς ὁ Lepeve. > 5 , A ’ Eira ἀναστὰς ὁ ‘lepeve λαμβάνει ταῖς χερσὶν ἀμφο τέραις μετὰ τοῦ Καλύμματος τὸ ἅγιον Ποτήριον, καὶ \ ͵ » μετ hone ive: τρίτον ἐξ αὐτοῦ" καὶ οὕτω Ta τε ἴδιο χείλη, καὶ τὸ ἱερὸν ΤΡ τς τῷ ἐν χερσὶ Kahu ἀποσπογγίσας; καλεῖ τὸν Δεώκονον, λέγων" Διάκονε, πρόσ- ‘ ελθε. Kat ὁ Διάκονος ἔρχεται, καὶ My te egee ἅπαξ λέγων" Ἰδοὺ προσέρχομαι τῷ ἀθανάτῳ Βασιλεῖ" καὶ τὸ, Πιστεύ Κύριε, καὶ ὁμολογῶ, ὅλον. Καὶ λέγει ὁ Ἱερεύς" , “ lol ΄ Z ~ Ν ’ ᾿ Μεταλαμβάνει ὁ δοῦλος τοῦ Θεοῦ Διάκονος (ὁ δεῖν) τὸ τίμιοι = a Ν a Ν ~ ~ ͵ καὶ ἅγιον Αἷμα τοῦ Κυρίου καὶ Θεοῦ καὶ Σωτῆρος ἡμῶν ᾿ἴησο na “ ‘ Χριστοῦ, εἰς ἄφεσιν αὐτοῦ ἁμαρτιῶν, καὶ εἰς ζωὴν αἰωνιον. ~ 4 ΄ Μεταλαβόντος δὲ τοῦ Διακόνου, λέγει ὁ ἱἹερεύς" λουθία τῆς μεταλήψεως, Horologion, Sketches of the Rites and Customs 0 p. 450. In administering the com- che Greco-Russian Church, by Pines to the people, the whole manoff (Lond. 1868), p. 134. |form is pronounced slowly and dis- 1 ‘makes an obeisance, Neale: ποὶ tinctly by the priest in the native εἶν μετάνοιαν μικράν is to bow wh tongue, and should be repeated after head ; — μεγάλην is prostration. him by the communicants. See OR HOLY COMMUNION. 317 fol ~ ~ 9 Pare. Τοῦτο ἥψατο τῶν χειλέων σου, καὶ ἀφελεῖ τὰς ἀνομίας σου, Kal τὰς ἁμαρτίας σου περικαθαριεῖ. | ΠΩ , an Tore λαβὼν τὸν ἅγιον Δίσκον 6 Διάκονος, ἐπάνω τοῦ Liturgy of St. Chrysostom. , ἁγί I [ ἱποσπογγίζει τῷ ἁγίῳ σπόγγῳ πάνυ ἁγίου Ποτηρίου, ἀπ YY D ay YY4 é x ~ > , ,ὕ ‘\ καλώς, καὶ peta προσοχῆς καὶ εὐλαβείας σκεπάζει το Sew ΄ - , ᾿ ε , \ ae \ ἅγιον Ποτηήριον τῷ Kadtppare’ ὁμοίως καὶ emt τὸν v eee , \ , ἅγιον Δίσκον ἀνατίθησι tov Αστέρα, καὶ τὸ Κάλυμμα. Ld ~ ͵ e Ν Εἶτα ἐπιλέγει τὴν τῆς Εὐχαριστίας Εὐχὴν ὁ “Ιερεὺς μυστικῶς" Ἷ A 3 , » - Εὐχαριστοῦμέν σοι, Δέσποτα φιλάνθρωπε, εὐεργέτα τῶν ψυχῶν - - , nw ~ > ἡμῶν, ὅτι καὶ τῇ παρούσῃ ἡμέρᾳ κατηξίωσας ἡμᾶς τῶν επουρανίων ͵ : 3 ro , gov καὶ ἀθανάτων Mvornpiwy. ᾿Ορθοτόμησον ἡμῶντὴν ὁδὸν, στή- ἕ Ὁ πὸ, 5 a , \ , ΄ δι, ~ \ & \ ριξον ἡμᾶς ἐν τῷ φόβῳ σου τοὺς πάντας, φρούρησον ἡμῶν τὴν ζωὴν; ᾿ aN ς πῶ ν᾿ ὃ , 9 - 4, Cx. , ~ > δόξ ἀσφάλισαι ἡμῶν τὰ διαβήματα, εὐχαῖς καὶ ἱκεσίαις τῆς ἐνδόξου , % es / , \ 4, ~ e , εοτόκου Kat ἀειπαρθένου Μαρίας, καὶ πάντων τῶν Ayiwy σου. ἈΝ ef , a Kat οὕτως ἀνοίγουσι τὴν Θύραν τοῦ ἁγίον Βήμα- Ν τος. Καὶ ὁ Διάκονος προσκυνήσας ἅπαξ, λαμβάνει ‘ “ , 9 παρὰ τοῦ Ἱερέως τὸ ἅγιον Ποτήριον μετὰ εὐλαβείας, καὶ ' \ ~ ~ a ρχεται εἰς THY Θύραν, καὶ ὑψῶν αὐτὸ δείκνυσι τῷ λαῷ, Eywr' A σε ’ / Mera φόβου Θεοῦ, πίστεως, καὶ ἀγάπης προσέλθετε. ε Ve ‘\ - \ / O δὲ “Ἱερεὺς εὐλογεῖ τὸν λαὸν, ἐπιλέγων ἐκφώνως" - A Σῶσον, ὁ Θεὸς, τὸν λαόν σου, καὶ εὐλόγησον τὴν κληρονομέαν του. ἈΝ , Kat ἐπιστρέφουσιν, ὃ re Διάκονος καὶ 6 ‘Iepeve, sic | \ , mv ἁγίαν Τραπέζαν. Kai ὁ μὲν Διάκονος, ἀποθέμενος ἢ , a aT TL ’, PS \ A Ἵ , a Ὕ: » αὐτῇ το ἅγιον ἸΤοτήριον, λέγει πρὸς τὸν ἱερέα" Ὕψωσον, Ψ Δέσποτα. e Ν e a a Ν ͵ O δὲ Ἱερεὺς θυμιᾷ τρὶς, λέγων καθ᾽ ἑαυτόν" ς , Fi ® \ ΄ Ν - aA Ὑψώθητι ἐπὶ τοὺς οὐράνους, ὁ Θεὸς, καὶ ἐπὶ πᾶσαν τὴν γῆν ἡ > εἰ5 1 The communicants come forwards ith reverence, having their arms ossed on their breasts ; and the Priest municates them as they stand at door of the sanctuary, saying to A, Μεταλαμβάνει ὃ δοῦλος τοῦ οὔ τ. ὃ. τὸ ἄχραντον καὶ ἅγιον Σῶμα at Αἷμα τοῦ Κυρίου καὶ Θεοῦ καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ ἄφεσιν αὐτοῦ (or αὐτῆς) ἁμαρτιῶν, καὶ εἰς ζωὴν αἰώνιον. The Divine Liturgy, p. 78. The Bread, in very small pieces, is put into the Cup, and administered in a spoon with a little Wine: Sketches, &c., by Romanoff, Ρ. 135. 418 Liturgy of St. Chrysostom. THE LORD’S SUPPER. Ft \ ‘ Ἶ Εἶτα λαβὼν τὸν ἅγιον Δέσκον τίθησιν ἐπὶ τὴν κεφα- “-“ “y , 5 λὴν τοῦ Διακόνου" καὶ 6 Διάκονος κρατῶν αὐτὸν per Ν - 4 εὐλαβείας, καὶ θεωρῶν ἔξω πρὸς τὴν Θύραν, οὐδὲν λέγων, Ul ΄ ἀπέρχεται εἰς τὴν Πρόθεσιν, καὶ ἀποτίθησιν αὐτόν. ‘O OG X ͵ \ Ἂν ἐπ Ἶ δὲ Ἱερεὺς προσκυνήσας, καὶ λαβὼν τὸ ἅγιον Ποτήριον, και ἐπιστραφεὶς πρὸς τὴν Θύραν, ὁρᾷ τὸν λαὸν, λέ ρ ¢ ΡΟΣ. Ty ραν; Opa τον OV, AEywvVv aig. Ἔ \ \ as ot im ~. μυστικῶς" Ἐῤλογητὸς ὃ Θεὸς ἡμῶν εἶτα ἐκφωνεῖ" Πάντοτε" - SF's Ν \ ~ ~ νῦν, καὶ αεὶ, Kal εἰς Tove αἰῶνας τῶν αἰώνων. ᾿Αμήν. 3 / x \ - / ᾿ ᾿ Καὶ ἐξελθὼν ὁ Διάκονος, καὶ στὰς ἐν τῷ συνήθει τόπῳ ᾿ ’ λέγει" 3 ’ - / rf Ορϑοί: μεταλαβόντες τῶν θείων, ἁγίων, ἀχράντων, ἀθανάτων, ἐπουρανίων, καὶ ζωοποιῶν φρικτῶν τοῦ Χριστοῦ Μυστηρίων, ἀξίως εὐχαριστήσωμεν τῷ Κυρίῳ. 3 - me ‘ ~ ‘ - Αντιλαβοῦ, σῶσον, ἐλέησον, καὶ διαφύλαξον ἡμᾶς, 6 Θεὸς, τῇ -“ ΄ σῇ χαριτι. \ ς , ~ , ς , 9 x Ν 9 , ‘ Τὴν ἡμεραν πᾶσαν, τελείαν, ἁγίαν, εἰρηνικὴν, καὶ arapapTnToy — 9 ΄ ς " oC 3 U Ν ~ \ y \ « ~ “Σ αἰτησάμενοι, ἕἑαυτους καὶ ἀλλήλους καὶ πᾶσαν τὴν ζωὴν ἡμῶν ε ε \ 3 ΄ ao; a cem om ς \ ee \ «ἃ Ο Ἱερεὺς ἐκφώνως τι συ εἰ ὁ ἁγιασμὸς ἡμῶν, καὶ σοὶ - ‘ 3 , ~ \ \ ~ cia Ν al e , { τὴν δόξαν ἀναπέμπομεν, τῷ Πατρὶ, καὶ τῷ Yio, καὶ τῷ ἁγίῳ “ “ lal , Χριστῷ τῷ Θεῷ παραθώμεθα. - 3 Ν Ν 35. - ‘ ἡ Πνεύματι, νῦν, καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ὃ 4 ὋΣ / 3 ͵ Aopog’ Αμην. ε ‘ , O Ἱερεύς: Ἔν εἰρήνῃ προέλθωμεν. e ΄- , ~ O Διάκονος" Tod Κυρίου δεηθῶμεν. ’ , ε Q 3 Εὐχὴ ᾿Οπισθάμβωνος, ἣν λέγει ὁ “lepedte ἐκφώνως" Ὁ x a Ν Ἂν ταν; Ka Ve (ζ ᾿ 3 ea εὐλογῶν τοὺς εὐλογοῦντάς σε, Κύριε, καὶ ἁγιάζων τοὺς emt ~ co -.} cot πεποιθύτας, σῶσον τὸν λαον σου, Kat εὐλογησον τὴν KAnpO- νομίαν cov. Τὸ πλήρωμα τῆς ᾿Εκκλησίας σου φύλαξον" ἁγίασον - / “ 5», ἣν 3 \ ’ τοὺς ἀγαπῶντας THY εὐπρέπειαν Tov Οἴκου cov. Σὺ avTove ἀντι: ΄ὕ - .-.-“- Ψ Ν Aas , Ξ., -ἰ δα " δόξασον τῇ θεϊκῃῇ σον δυνάμει, καὶ pn ἐγκαταλίπῃς ἡμᾶς τοῦ! ᾽ ΄ ee. / 5 / ~ , , “ 3 ῃ ἐλπίζοντας ἐπὶ σέ. Ἑϊρήνην τῷ κόσμῳ σου δώρησαι; ταῖς “ExkA παντὶ τῷ Λαῷ σου. Ὅτι πᾶσα δόσις ἀγαθὴ, καὶ πᾶν δώρημα τέλειον ἄνωθεν ἐστι καταβαῖνον ἐκ σοῦ τοῦ Πατρὸς τῶν φώτων καὶ σοὶ τὴν δόξαν, καὶ εὐχαριστίαν, καὶ προσκύνησιν ἀναπέμπομεν, τῷ Πατρὶ, καὶ τῷ Yid, καὶ τῷ ἁγίῳ Πνεύματι, νῦν, καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. Ταύτης δὲ τελεσθείσης, 6 μὲν Ἱερεὺς εἰσέρχεται δι a OR HOLY COMMUNION. ————S | ~ f ~ Ν > ‘ 5) ~ ’ , τῶν ἁγίων Θυρῶν, καὶ ἀπελθὼν ἐν τῇ Προθεσει λέγει Φ᾽ - - 4 αἱ εἰς τοὺς αἰῶνας τῶν αἰώνων. , Kai γίνεται ᾿Απόλυσις.ἷ θει τόπῳ. ὋὉ δὲ ἹἹερεὺς ἐξελθὼν δί ira εἰσελθὼν ἐν τῷ ἐρατικὴν στολὴν, λέγων" ‘ 1 The ordinary Dismission is :— ἱστὸς, ὃ ἀληθινὸς Θεὸς ἡμῶν, ταῖς σβείαις τῆς παναχράντου αὐτοῦ nTpos, τοῦ ἐν ᾿Αγίοις Πατρὸς ἡμῶν dyvov ᾿Αρχιεπισκόπου Κωνσταντι- dAews τοῦ Χρυσοστόμου, καὶ πάν- ν τῶν ᾿Αγίων, ἐλεήσαι καὶ σώσαι s, ὡς ἀγαθὸς καὶ φιλάνθρωπος. Διάκ. ᾿Αμήν. Luchologion, p. On an ordinary Sunday it uld be—‘O ἀναστὰς ἐκ νεκρῶν ἱστὸς, K.T.A.: and this opening ¢ varies on the Festivals of our “ Χ - - - ἡ καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ὃ Διάκονος" Τοῦ Κυρίου δεηθῶμεν. ,᾿ Ν ὋὉ ἹἹερεὺς exdwrwe* Ἐὐλογία Κυρίου, καὶ ἔλεος αὐτοῦ, ἔλθο! Εἶτα" Δόξα σοὶ, Χριστὲ ὁ Θεὸς ἡμῶν, ἡ ἐλπὶς ἡμῶν, “ \ , Ὃ Λαός" Δόξα Πατρὶ, καὶ Yio, καὶ ἁγίῳ Πνεύματι" αἱ del, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ὃ δὲ Διάκονος; εἰσελθὼν καὶ αὐτὸς διὰ épove, συστέλλει τὰ Ἅγια μετὰ φόβου καὶ ς Pe ey t@ -ς τὴν παροῦσαν Εὐχὴν μυστικῶς" - - - ᾿ \ ε , To πλήρωμα τοῦ Νόμου καὶ τῶν Προφητῶν αὐτὸς ὑπάρχων, γ Sy Ἐ »" € ~ ε Ἂ , ~ \ ΤΠ ΡΥ an te Χριστὲ ὁ Θεὸς ἡμῶν, ὁ πληρώσας πᾶσαν τὴν ἰἱατρικὴν οἰκονομίαν, - x ' Lal , ~ πλήρωσον χαρᾶς Kal εὐφροσύνης τὰς καρδίας ἡμῶν, πάντοτε, νῦν, ᾿Αμήν. πω = 3 a ΄ \ , , = X 3-8 ὑμᾶς, τῇ αὐτοῦ χάριτι καὶ φιλανθρωπίᾳ, wTayToTE, νῦν, Kal ἀεὶ, δόξα σοί. καὶ νῦν, ᾿Αμήν. βορείου πάσης ἀσῴφα- ~ TOV , ef , ~ ww , > δὰ a eiac, ὥστε μηδέν τι τῶν ἄγαν λεπτοτάτων ἐκπεσεῖν, ἢ - ‘ ~ - αταλειφθῆναι, καὶ ἀπονίπτεται τεὶς χεῖρας ἐν τῷ συν- δωσι τῷ λαῷ τὸ ᾿Αντίδωρον." #. > Q7 Ν Βήματι ἀποῦδυεται τὴν - > Nov ἀπολύεις" τὸ Τρισαγιον" αἱ τὰ λοιπά. Εἶτα τὸ ᾿Απολυτίκιον τοῦ Χρυσοστόμου" « - , , ΄ \ > t , ‘ Η τοῦ στόματός cov, καθάπερ πυρσὸς, ἐκλάμψασα χάρις τὴν ἱκουμένην ἐφώτισεν, ἀφιλαργυρίας τῷ κόσμῳ θησαυροὺς ἐναπέθετο, ὕψος ἡμῖν τῆς ταπεινοφροσύνης ὑπέδειξεν. ἀλλὰ σοῖς λόγοις ’ ͵ , , ~ , = wWevwy, Πάτερ Ἰωάννη Χρυσόστομε, πρέσβενε τῷ Λόγῳ Χριστῷ - »“ ~ ‘ ‘ ς - Θεῷ, σωθῆναι τὰς ψυχας ἡμῶν. Lord;_¢. g. for Christmas it is—‘O ἐν σπηλαίῳ γεννηθεὶς, καὶ ἐν φάτνῃ ἀνακλιθεὶς, διὰ τὴν ἡμῶν σωτηρίαν. 20ὁ., p. 684. 2 Bread, which has been offered for the service of the Altar, but which has not been required for consecra- tion. It is not so very unusual a thing in Russia, that monks, practi- sing the greatest asceticism, should take no other food during Lent.— Neale, p.127. Hammond, Liturgies, Ρ. 370. Liturgy of 81. Chrysostom. ee ..... .. . . . . . ....΄...΄"ὦἝἷἝἷἾἝἾἷἾ.΄-ὃ--΄΄-΄΄ΖἝ“Κ. 320 THE LORD'S SUPPER, Titurgy of St To, Κύριε ἐλέησον, ιβ΄. Δόξα, καὶ νῦν. Τὴν τιμιωτέραν. Καὶ ~ ? ͵ ὃ ν" , ᾿ ᾽ ΄ a ποιεῖ Ἀπολυσιν᾽ Kal προσκυνῆσας Kal εὐχαριστήσας τῳ Θεῷ ἐπὶ πᾶσιν, ἐξέρχεται. Gadlican The ancient Gallican Liturgy began with an Anthem followed by a prefatory Exhortation.. After the mutual salutation of the priest and people, a Collect was said. Then the 77vzsagium was sung, followed by the Canticle” ‘ Benedictus. ‘Then came Lessons from the Prophets and the Apostolic writings; after which the Hymn of the Three Children was sung. Then the Gospel was read, before and after which the Trisagium was again sung, and the people gave the response (still continued by tradition in the English Church), ‘Glory be to Thee, Ὁ Lord.’ Afterwards the bishop preached, or a Homily was read. Then the appointed Prayers were said by a deacon for the hearers and catechumens. After their dismission, the bread and wine were brought in, and an — oblation of them made, while an Anthem was sung, — which answered to the Offertory of later times. Then the Diptychs, containing the names of Christian wor- thies, were read; the Collect post nomina was said ; {πθ΄ kiss of peace given; and the Collect ad pacem said; after which the Canon followed, which was very short. After the consecration came the Prayer fost secreta; ‘postea fiebat confractio et commixtio corporis Christi’ In the meantime the choir sung an Anthem. This wat followed by a Collect, the Lord’s Prayer, another Cok lect, and the Blessing, ‘ Pax, fides, et caritas, et com municatio corporis et sanguinis Domini sit sempe vobiscum.’ During Communion an Anthem was sung ‘Then one, or perhaps two, Collects were,said, and t ppeopis were dismissed.! AT 2 1 Martene, De Antig. Eccles. Ri- Liturgy, Pref. pp. 1. sq.; Palmer, 4 tibus, 1. p. 464; Maskell, Ancient Orig. Lit. 1. pp. 158 sqq.; Neandey, OR HOLY COMMUNION. 321 This was probably the original form according to which the British Church celebrated the Holy Eu- charist. It doubtless provided Augustine with some particulars which he grafted upon the Roman, in com- piling the Liturgy? to be used in the Church of the Anglo-Saxons. The Norman invasion brought with it a nearer approximation to the ritual customs of Rome; but it did not seek to effect an entire conformity. And Bishops Osmund of Salisbury (1087), in framing his revised Liturgy,? worked upon the forms which he found in use, with the full idea that each diocese had a certain independence, and that exact uniformity of ritual is not necessary in order to ensure agreement in Catholic truth. This famous Liturgy is given as presenting the Eucharistic Office which was used by the medieval English Church, until the second year of the reign of The Anglo- Saxon Liturgy. ---- Edward VI? Church Hist. (Bohn’s ed.) III. 369. See The Ancient Liturgies of the Gal- lican Church, Burntisland edition, by Rev. G. H. Forbes. 1 The few liturgical documents which are extant seem to show that the permission of Gregory the Great (above, p. 3), to select an Office from orthodox Liturgies, was acted upon by Augustine. This would gradually spread through the dioceses, receiv- ing partial alterations perhaps in each: so that ‘the Eucharistical Offices of the Anglo-Saxon Church may have been for many years dis- tinguished from each other by very important variations.” Maskell, 47- cient Liturgy, Pref. p. Iii. 2 The extent of Bishop Osmund’s revision may be seen by comparing his Missal of the Use of Sarum with the Missal which belonged to Ro- bert, Abbot of Jumiéges and Arch- bishop of Canterbury (1050), which is preserved in the Public Library at Rouen. 3 See Maskell, Ancient Liturgy of the Church of England, where the Sarum Liturgy is compared with those of the Use of Bangor, York, and Hereford, and also with the Ordinary and Canon of the Roman Church. See an Exposition of the Mass in Soames, ist. Ref. Ed. VI. pp. 252—270. ve Mi ssa £cclosia Sarisb. ORDIN ARIUM Missa. Introitus. THE LORD’S SUPPER, SEcT. I].—Ovdinarium et Canon Missa, secundum Usum Ecclesia .8᾽ PER Sle Ad missam dicendam dum sacerdos indutt se sacris vestibus dicak — vabis faciem terre. Oratio. -cogitationes cordis nostri ; mereamur. altare. Ps. Judica me Deus. Christe eleison. Kyrie eleison. 1 Inthe medizval Church, Masses were distinguished according to the ceremonies which were used in them. Missa solemnis, alta, magna, was celebrated with the full attendance of ministers, deacon, subdeacon, acolytes, and with all the rubrical ceremonies. At the Afissa publica, or communis, persons of either sex were permitted to. attend. J/ssa ‘ privata, Jamiliaris, peculiaris, spe- ‘| czalis, singularis, was celebrated by | the priest with only one attendant: as distinguished from High Mass, it was what is now called Plain or Low Mass; but as opposed to the ‘Missa publica, it means that, whether | people were present’ or not, the priest alone communicated. In the Missa solitaria a priest ‘consecrated, and performed the service without any attendant : it was for a time not uncommon in monasteries, but was at length forbidden, and was always discountenanced in England. JZssa votiva was said at the option of: the priest, not agreeing with the Office of the day, though subject to certain rules: some votive Masses were fixed to be said at certain times, as the Missa pro defunctis on the second of November. Missa presanctifi catorum was an imperfect Service, in \ ) hymnum : Veni creator Spiritus. Emitte Spiritum tuum. Et reno- Deus cui omne cor patet et omnis voluntas loquitur, et quem nullum latet secretum : purifica per infusionem Sancti Spiritus ! ut perfecte te diligere et digne laudare — Per Christum. Dende seguatur Antiph. Introibo ad — Deinde dicitur Antiph. Inttoibo δά" altare Dei, ad Deum qui leetificat juventutem meam. Kyrie eleison. Pater noster. fis finitis et Officio® misse tnchoato, cum post Officium Gloria Patri zzczpitur: accedat sacerdos cum suis ministris ad gradum altaris, et dicat ipse confessionem, diacono assistente a dextris, et sub- Ave Maria. which no consecration was made, but the priest communicated of the oblation which had been consecrated — on a previous day: in the Latin Church, this was limited to Good Friday. Missa sicca, if it was at any time permitted, was a part only of the Service, without consecration, and without communion: the A/issa nautica, or navalis, was of this sort, and was allowed ‘tempore naviga- tionis, quando scilicet ob periculum effusionis non licebat celebrare.’ See Maskell, Axczent Liturgy, ‘ Addit. note,’ pp. 146 sqq. Oficium, an Anthem varying with the day, or with the Mass, also called Zxtroitus. For the First Sun- day in Advent it was :—‘ Ad te levavi animam meam: Deus meus, in te confido, non erubescam, neque irri- deant me inimici mei: etenim uni- versi qui te expectant non confun-_ dentur. Ps. Vias tuas, Domine, demonstra mili, et semitas tuas edoce me. epetatur Officium: Ad te le- vavi. Lt postea dicatur: Gloria Patri. Quo dicto iterum repetatur Officium ut prius.’ Miss. Sem col. 1. They triple repetition of the Antiphon seems to have been abolished at Rome about 1480. | , OR HOLY COMMUNION. @iacono a sinistris, hoc modo incipiendo: Et ne nos. Sed libera. Confitemini domino quoniam bonus. Quoniam in szculum mise- ricordia ejus. Confiteor. Misereatur. Absolutionem. Dezzde _ dicat sacerdos ; Adjutorium nostrum in nomine Domini. Qui fecit _coelum et terram, Sit nomen Domini benedictum. Ex hoc, nunc, et usque in szeculum. Oremus. Deinde finitis precibus, sacerdos deosculetur diaconum, et postea subdiaconum, tta dicens: Habete osculum pacis et dilectionis: ut apti sitis sacrosancto altari ad perficiendum officia divina. fits ttague peractis, ceroferarit candelabra cum cerets ad gradum l\altaris dimittant: deinde accedat sacerdos ad altare, et dicat in |medio altaris tacita voce inclinatogue corpore et junctis manibus : Oremus. Aufer a nobis Domine cunctas iniquitates nostras: ut ad sancta Sanctorum puris mentibus mereamur introire. Per Chris- tum. unc erizat se sacerdos et osculetur altare, et hoc in medio, et signet se in facie sua, tta dicens: In nomine Patris, et Filii, et Spiritus Sancti. Amen. | Deinde ponat diaconus thus in thuribulem, et dicat prius sacer- dott: Benedicite. £¢ sacerdos dicat: Dominus. Ab ipso sancti- ficetur in cujus honore cremabitur. In nomine Patris, etc. Tune Idiaconus et thuribulum tradens deosculetur manum ejus: et ipse wacerdos thurificet medium altars, etutrumgue cornu altaris, primo in dextera, secundo in sinistra parte, et interim in medio. Deinde ab ipso diacono ipse sacerdos thurificetur : et postea Textum minis- Yerzo subdiacont sacerdos deosculetur. Lunc accedant ministrt ad altare ordinatim: primo ceroferarit uo pariter incedentes; detnde thuribularii; post subdiaconus ; xinde diaconus; post eum sacerdos.... Quo facto sacerdos et sui ministri in sedibus paratis se recipiant, et expectent usque ad Gloria n excelsis, guod tucipiatur semper in medio altaris guandocungue vicetur. Gloria in excelsis Deo. Et in terra pax hominibus bone volun- atis. Laudamus te, Benedicimus te, Adoramus te, Glorificamus te. ratias agimus tibi propter magnam gloriam tuam. Domine Deus, Rex ceelestis, Deus Pater omnipotens. Domine Fili unigenite Jesu hriste. Domine Deus, agnus Dei, Filius Patris. Qui tollis pec- ata mundi, miserere nobis. Qui tollis peccata mundi, suscipe depre- F tionem nostram. Qui sedes ad dexteram Patris, miserere nobis. uoniam tu solus sanctus, Tu solus Dominus, Tu solus altissimus, ἘΠῚ Christe, cum Sancto Spiritu, in gloria Dei Patris. Amen.? 1 See above, p. 194. polated (or farsed) with phrases in This Hymn was sometimes inter- honour of the Virgin: eg. ‘ Quo- Y2 323 Missa Ecclesia Sarisb. 324 Miss2 Ecclesiz Sarisb. Collecta. © Epistola. Gradale. Seguentiae THE LORD'S SUPPER, .... Ais peractis, factogue signaculo crucis in facie sua, vertat 56 sacerdos ad populum ; elevatisque aliquantulum brachiis, junctis- | gue manibus, dicat: Dominus vobiscum. Chorus respondeat: Et Et tlerum revertat se sacerdos ad altare, et dicat: Oremus. Dende dicitur Oratio. est, tterum dicat sacerdos, Oremus, ut supra. Et guando sunt plures collecte dicend@, tunc omnes orationes que seguuntur sub uno Per Dominum, e¢ 2710 Oremus dicuntur: tta tamen quod septenarium numerum excedere non debeat secundum usum ecclesie Sar) Post introitum misse unus ceroferartorum panem, vinum, et aguam, gue ad Eucharistie mintstrationem disponuntur, deferat: reliquus vero pelvim cum aqua et manutergio porte. Incepta vero ultima oratione ante epistolam, subdiaconus per medium chort ad legendum Epistolam zx pulpitum accedat. Quando efistola legitur, duo pueri in superpelliceis facta incli- natione ad altare ante gradum chori in pulpitum per medium chore ad Gradale zucipiendum se preparent, et suum versum cantandum Dum versus gradalis canttur, duo de supertori gradu ad Alleluya cantandum cappas sericas se induant, et ad pulpitum per medium Seguatur Alleluya. Finito Alleluya, seguatur Sequentia.2, In fine alleluia, vel se cum spiritu tuo. chori accedant. niam tu solus sanctus: Mariam Sanctificans. Tu solus Dominus: Mariam gubernans. Tu solus altis- simus: JZariam Coronans.’ Maskell, Anc. Lit. p. 26; Daniel, Zhesaur. Hymnolog. 11. p. 273. Other Church Proses were treated in the same way. 1 ὁ Notandum quod in omnibus do- minicis et in festis cum regimine chort per totum annum, hoc generaliter observetur, utad missam tot dicantur collecte quot dicebantur ad matutinas, nist in adie Nativitatis Domini: ita tamen quod ad missam impar numerus ipsarum collectarum semper custodia- tur; nisi in hebdomada Nativitatis Domini tantum.’ Miss. Sar. col. 4. One common series of five collects for ordinary days was:—I. de die: 2. de .5. Maria: 3. de omnibus Sanctis: 4. pro universali ecclesia: 5. pro pace. A series of seven col- lects for ferial days in Lent was :— 1. dedie: 2. pro penitentibus: 3. de S. Maria: 4. de omnibus Sanetis ; Et st aligua memoria habenda 5. pro unwwersali ecclesia: 6. pro pace: \7. una de generalibus seriatim. “ tandum est quod secundum usum Sarum nunquam dicuntur ultra septent Orationes ad missam, qui Deus in Oratione Dominicali tantum constituit septem petitiones.’ Miss. Sar. col. 6 2 Sequentia, or Tractus, or Tropus a Prose sung after Alleluya. FO the first Sunday in Advent it was :— ‘Salus eterna, Indeficiens mund vita ; Lux sempiterna, Et redempti¢ vere nostra: Condolens humana pe rire seecla Per tentantis numina : No linquens excelsa Adiisti ima Proprt clementia : Mox tua spontanea gratt assumens humana: Quee fuerant per dita Omnia salvasti terrea: Feren mundo gaudia: Tu animas et Cor pora Nostra Christe expia : Ut pos sideas lucida Nosmet habiticula Adventu primo justifica, In secun¢ nosque libera: Ut cum facta luo magna Judicabis omnia: Compt stola incorrupta Nosmet tua Subse OR HOLY COMMUNION. 325 —quentia, vel tractus, diaconus anteguam accedat ad evangelium Mise pronuntiandum thurificet medium aliaris tantum. Sarisb. Deinde accipiat textum, scilicet librum Evangeliorum, et humi-\ roange- lians se ad sacerdotem stantem coram altari, versa facie ad meridiem \ ἐξτένε. ita dicat: Jube domne!? benedicere. Sacerdos respondeat: Do- minus sit in corde tuo et ore tuo ad pronuntiandum sanctum -evangelium Dei. In nomine Patris, et Filii, et Spiritus Sancti. Amen. «ΕΖ sic procedat diaconus per medium chori, ipsum textum super sinistram manum solenniter gestando ad pulpitum® accedat, | thuribulario et ceroferario precedentibus.... Et semper legatur | evangelium versus aguilonem. Cum autem inceperit evangelium, post Dominus vobiscum, faciat signum crucis super librum, deinde | in sua fronte, et postea in pectore cum pollice. Lvangelium Secun- dum N. Finito evangelio, incipiat sacerdos in medio altaris: Credo in unum Deum. Seguatur: Dominus vobiscum. «(ΕΖ Oremus. Deinde dicitur Offertorium.? Post Offertorium vero porrigat | Oferte- diaconus sacerdoti calicem cum patena et sacrificio; et osculetur\"”” | manum ejus utrague vice. Ipse vero accipiens ab eo calicem adilt- | genter ponat in loco suo debito super medium altare,; et inclinato parumper elevet calicem utrague manu offerens sacrificium Domino, | dicendo hanc orationem : Suscipe, sancta Trinitas, hanc oblationem* quam ego indignus peccator offero in honore tuo, beatze Mariz, et omnium sanctorum tuorum, pro peccatis εἰ offensionibus meis, et pro salute vivorum et Credo. quamur mox vestigia Quocunque | visa.’ The alliteration will be ob- served : indeed the Sequence appears | to have originated in a prolongation | of the last syllable of Alleluya, which | was called reuma, or pneuma. ‘Sig- nificat diutina protractio notarum ipsius /a//eluia gaudium ccelestis pa- trie, quod est absque fine. Et fit | sine voce significativa, quia tale gau- } dium nulla lingua exprimere potest.’ De Ploue, Zractatus Sacerdotalis, p- 256, Lugd. 1547. | 1 Domnus, or Domna, was used ‘in the Middle Ages as a title of irespect ; Dominus being in strict- (ness applied to the Deity. | ® The high place, where the Gospel was read, was sometimes called the ᾿ Fube from the preceding phrase, The ᾿ old Chancel-screen still existing in some French churches is called the Fubé. 3 ©The verse is so called, which was sung just before the oblation of the elements by the priest. And it was at this time that anciently the people made their offerings.’ Mas- kell, Ancient Liturgy, pp. 53 56. The Offertorium for the First Sunday in Advent was :—‘ Ad te, Domine, levavi animam meam: Deus meus, in te confido, non erubescam : neque irrideant me inimici mei, etenim universi qui te expectant non con- fundentur.’ 4 For oblationem (Sarum and Here- ford) the York Use has sacrificium, and the Roman immaculatam hos- tiam. ee . - 326 THE LORD’S SUPPER, — Missa Ecclesia Sarisb, requie omnium fidelium defunctorum. In nomine Patris, et Filii, et Spiritus Sancti. Acceptum sit omnipotenti Deo hoc sacrificium novum.? i Dicta oratione reponat calicem, et cooperiat cum corporalibus: ponatgue panem super corporalia decenter ante calicem vinum et aguam continentem ; et osculetur patenam, et reponat cam a dextris sacrificit super altare sub corporalibus parum cooperiendo. Hoe peracto accipiat thuribulum a diacono, et thuripicet sacrificium ... et dum thurificat, dicat : Ὁ Dirigatur Domine ad te oratio mea, sicut incensum in conspectu tuo. ἐς Postea thurificetur tpse sacerdos.... His itague peractis, eat sacerdos ad dextrum cornu altarts, et abluat manus, dicens : Munda me Domine ab omni inquinamento cordis et corporis | mei: ut possim mundus implere opus sanctum Domini. ; Deinde revertat se, et stans ante altare tnclinatogue capite φῇ corpore, junctis mantbus, dicat : In spiritu humilitatis et in animo contrito suscipiamur Domine ate: et sic fiat sacrificium nostrum in conspectu tuo, ut a te susci- piatur hodie et placeat tibi Domine Deus meus. _ Et erigens se deosculetur altare a dextris sacrificit; et dans benedictionem ultra sacrificium: postea signet se, dicens; In nomine Patris, et Filii, et Spiritus Sancti. Dende vertat se saceraos ad populum, et tacita voce dicat: Orate fratres et sorores pro me, ut meum pariterque vestrum? acceptum sit Domino Deo nostro. sacrificium. esfonsio cleri privatim: Spiritus Sancti gratia illu- minet cor tuum et labia tua; et accipiat Dominus digne hoc sacrificium laudis de manibus tuis pro peccatis et offensionibus nostris. Et reversus ad altare sacerdos secretas orattones* dicat juxta numerum et ordinem antedictarum ante epistolam, ita incipiens : Oremus. Quibus finitis dicat sacerdos aperta voce: Per omnia szecul seeculorum: manibus non levatis donec dicitur, Sursum cord Oratione Secreta. 1 Several prayers were added here dicuntur, Missam specialiter pro cir- to the Roman Use, εἴγε. 1050. Mas- kell, Ac. Lit. p. 57. 2 Van Espen (F¥us Lccles. Univ. Pars 11. Sect. 1. Tit. v. cap. v. § 27) notes upon this phrase :—‘ Et licet sacerdos etiam pro absentibus. orare et sacrificium offerre queat, nihilo- minus indubitatum est, et constat ex precibus que tempore sacrificii cumstantibus sive preesentibus offerri, ipsosque fideles preesentes' una cu sacerdote offerre.’ 3 The Secreta for the first Sunday in Advent was :—‘ Heee sacra nos, Domine, potenti virtnte mundatos ad suum faciant puriores venire princi pium. Per Doniinum,’ ; OR HOLY COMMUNION. Et tune accipiat subdiaconus offertorium et patenam de manu diaconi.... Hoc modo inctpiantur omnes prefationes ad missam per totum annum, tam in feriis quam in festis ; Per omnia seecula seeculorum. Amen. Dominus vobiscum. Sursum corda. | _concelebrant. heec "Ἢ sancta sacrificia illibata. 1 The Hereford Use here inserts a prayer :—‘ Postea sacerdos adorans Vrucifixum dicat: Adoramus te, hriste, et benedicimus tibi, quia er sanctam crucem tuam redemisti undum. Miserere nobis, qui passus pro nobis.’ 2 Strictly the Cazon is the portion ommencing ‘ Te igitur,’ and ending efore the Lord’s Prayer. It was id secreto, or submissa voce: ‘ita Et cum spiritu tuo. Hic elevet sacerdos manus, ita dicendo ; Habemus ad Dominum. Gratias agamus Domino Deo nostro. Dignum et justum est. fTec Prefatio est quotidiana. _ Vere dignum et justum est, zaquum et salutare, nos tibi semper | Pre/fatio. et ubique gratias agere: Domine sancte, Pater omnipotens, zterne ‘Deus: per Christum Dominum nostrum. ‘tuam laudant Angeli, adorant Dominationes, tremunt Potestates. Per quem majestatem ΓΟ, ccelorumque virtutes, ac beata seraphin, socia exultatione Cum quibus et nostras voces ut admitti jubeas deprecamur, supplici confessione dicentes : Sanctus, Sanctus, Sanctus, Dominus Deus Sabaoth. Pleni sunt cceli et terra gloria tua: osanna in excelsis. in nomine Domini: osanna in excelsis.} | Deinde confestim manibus junctis et oculis elevatis incipiat: Benedictus qui venit Factisque signaculis super calicem elevet manus suas, tta dicens : Imprimis quz tibi offerimus pro ecclesia tua sancta catholica: ut ipsemet se audiat, et a circum- stantibus non audiatur.? Maskell, Anc. Lit. p. 80. There are many constitutions of the English Church about the mode of utterance: ag. Can. vi. of a Council at Oxford (1222), ‘Verba vero Canonis, pre- sertim in consecratione Corporis Christi, plene et integre proferuntur.’ Wilkins, 1. 505. See Bingham, Antig. XV. iii. ὃ 34. 327 Missa Ecclesia Sarish. TE IGITUR,? clementissime Pater, per Jesum Christum Filium | cayow Missz. um Dominum nostrum, supplices rogamus ac petimus. Hic erigens se sacerdos osculetur altare adextrts sacrificit, dicens: Uti accepta habeas et benedicas heec -k dona, hec > munera, Oratio pro Ecclesia. 328 Missa Ecclesia Sarisb. Oratio pro vivis. Verba Insti- tutionts. THE LORD’S SUPPER, i ΠΤ -- , τ ὐϑδδδδαδσδσαδσδασυθ N. (2d est proprio episcopo tantum) et rege nostro N. et omnibus — orthodoxis, atque catholicze et apostolicze fidei cultoribus. fic oret cogitando pro vivis. Memento,’ Domine, famulorum famularumque tuarum N. et N. et omnium circumstantium, quorum tibi fides cognita est et nota devotio: pro quibus tibi. offerimus, vel qui tibi offerunt hoc sacri- ficium laudis pro se, suisque omnibus, pro redemptione animarum suarum: pro spe salutis et incolumitatis suz: tibique reddunt vota sua zterno Deo, vivo et vero. Communicantes,? et memoriam venerantes: Imprimis, gloriosz semper virginis Mariz, genetricis Dei et Domini nostri Jesu Christi: Sed et beatorum Apostolorum ac Martyrum tuorum, ~ Petri, et Pauli, Andree, Jacobi, Joannis, Thome, Jacobi, Philippi, - Bartholomzi, Matthzei, Simonis, et Thaddzi: Lini, Cleti, Clementis, — Sixtl, σε Cypriani, Laurent, Grisogoni, joie et Pauli, Cosme et Damiani: et omnium Sanctorum tuorum: quorum meritis — precibusque concedas, ut in omnibus protectionis tuz muniamur Per eundem Christum Dominum nostrum. Amen.® Hic respiciat* sacerdos hostiam cum magna veneratione, dicens; Hanc igitur oblationem servitutis nostra, sed et cuncte familiz tuze, quzsumus Domine, ut placatus accipias: tua pace disponas, atque ab xterna damnatione nos eripi, et in electorum tuorum jubeas grege numerari.5 Per Christum Dominum> auxilio. nostrum. Amen. Hic iterum respiciat hostiam dicens: Quam oblationem tu Deus omnipotens in omnibus, queesumus, bene-Fdictam, adscrip--tam, ra*ktam, rationabilem, acceptabilem- que facere digneris, ut nobis Cor--pus et San-kguis fiat dilectissimi Filii tui Domini nostri Jesu Christi. Hic erigat sacerdos manus et conjungat, et postea tergat digitos, et elevet hostiam, dicens : Qui pridie quam pateretur, accepit panem in sanctas et vene rabiles manus suas, et elevatis oculis in ccelum (Aize elevet oculo. suos) ad te Deum Patrem suum omnipotentem, (A/c zuclinet se, δἰ ‘1 This prayer is sometimes called in ancient Liturgies Ovatio super Diptycha. See Du Cange, Gloss. s.v. Diptycha vivorum. 2 This is the prayer 2/ra canonem, or infra actionem. Infra = intra. Maskell, “πε. Lit. p. $7. 8 This Amen was inserted about the twelfth century. Maskell, p. 89. ¢ Rubr. Hereford., ‘ Hic inclinet diesque nostros in se parum versus hostiam.’ εἶ English Uses continued to follow this practice long after another (the hands expanded) had been adopted by the Roman Church. Maskell, . 89. 5 This passage,’ ‘diesque nostro ..mumerart,’ was added to the Canot by Gregory the Great: Bed 71st 11. 1. Γ OR HOLY COMMUNION. postea elevet paululum, dicens :) tibi gratias agens, bene-}dixit, fregit, (Hic tangat hostiam, dicens :) deditque discipulis suis, dicens : Accipite et manducate ex hoc omnes. Hoc est enim corpus ‘meum. Et debent ista verba proferri cum uno spiritu et sub una 270- Tatione, nulla pausatione interposita. Post hec verba inclinet se sacerdos ad hostiam, et postea elevet® cam supra frontem, ut possit a populo videri; et reverenter tllud reponat ante calicem in modum crucis per eandem facta, Lt tunc adiscoopertat calicem et teneat inter manus suas non disjungendo pollicem ab indice, nist dum facit benedictiones tantum, ita dicens : _ Simili modo posteaquam ccenatum est, accipiens et hunc pre- clarum calicem in sanctas ac venerabiles manus suas: item tibi (Hic inclinet se dicens :) gratias agens bene-bdixit, deditque disci- pulis suis, dicens: Accipite, et bibite ex eo omnes. (/77c elevet sacerdos parumper calicem, tia dicens +) Hic est enim calix sanguinis mei, novi et zterni testamenti, mysterium fidei, qui pro vobis et pro multis effundetur in remissionem peccatorum. (Ae elevet ‘calicem usque ad pectus vel ultra caput, dicens;) Heec quotiens- | unque feceritis, in mei memoriam facietis. Hic reponat calicem, et elevet brachia in modum crucis, junctis digitis, usgue ad hec verba, de tuis donis. Unde et memores, Domine, nos servi tui, sed et plebs tua sancta, ejusdem Christi Filii tui Domini Dei nostri tam beatz passionis, mecnon et ab inferis resurrectionis, sed et in ccelos gloriosz ascen- sionis offerimus preeclarze majestati tuz de tuis donis ac datis, ostiam pu--ram, hostiam sanc-+-tam, hostiam imma>kculatam : anem sanc-ktum vitze zterne, et Ca-+licem salutis perpetuee. Supra quze propitio ac sereno vultu respicere digneris: et accepta abere, sicuti accepta habere dignatus es munera pueritui justi bel, et sacrificium Patriarchz nostri Abrahz: et quod tibi obtulit summus sacerdos tuus Melchisedech, sanctum sacrificium, imma- ulatam hostiam.? fic sacerdos corpore inclinato et cancellatis* manibus dicat ὁ 1 Rubr. Hereford., ‘Tune elevet orpus Christi in altum ut videatur Ὁ omnibus. The Roman Rubric orders, ‘Prolatis verbis Consecra- ionis, statim Hostiam consecratam yenuflexus adorat: surgit, ostendit populo, reponit super Corporale, erum adorat.’ 2 The first order for the Zlevation as based upon the decree of the Lateran Council about Transubstan- tiation under Innocent ITI. (1215). 3 These words, ‘sanctum sacri- ficium, immaculatam hostiam,’ are said to have been added to the Canon by Leo the Great, Bishop of Rome in the time of the Council of Chal- cedon (451). See Palmer, Orig. Lit. ‘ Dissert.’ § 6, p. 117. 4 Rubr. Hereford., ‘Zune cancel 329 Missa Ecclesiae Sarisb. _— 330 Missa Ecclesiz Sarisb. Oratio pro mortuis. THE LORD’S SUPPER, , = ot Supplices te rogamus, omnipotens Deus, jube hec perferri per manus sancti angeli tui in sublime altare tuum, in conspectu divinze majestatis tuze: ut quotquot (2726 erigens se osculetur altare a dextris sacrificit, dicens:) ex hac altaris participatione sacro- sanctum Filii tui cor-+pus, et san-/guinem sumpserimus, omni (Hic signet se in facie, dicens:) bene-kdictione ccelesti et gratia: repleamur. Per eundem Christum Dominum nostrum. Amen. Hic oret pro mortuts. Memento etiam, Domine, animarum famulorum famularumque — tuarum, N. et N., qui nos praecesserunt cum signo fidei, et dormiunt in somno pacis. Ipsis, Domine, et omnibus in Christo quiescen- tibus, locum refrigerii, lucis et pacis, ut indulgeas, deprecamur, Per eundem Christum Dominum nostrum. Amen. Fic percutiat pectus suum semel, dicens : Nobis quoque peccatoribus famulis tuis, de multitudine misere tionum tuarum sperantibus, partem aliquam et societatem dona digneris cum tuis sanctis apostolis et martyribus: cum Joanne, Stephano, Matthia, Barnaba, Ignatio, Alexandro, Marcellino, Petro, Felicitate, Perpetua, Agatha, Lucia, Agnete, Caecilia, Anastasia, 8 cum omnibus sanctis tuis: intra quorum nos consortium, non zsti- mator meriti, sed venize, queesumus, largitor admitte. Per Christum Dominum nostrum. Per quem hec omnia, Domine, semper bona creas. fTic sacerdos ter signet calicem, dicens: Sancti--ficas, vivi--ficas, bene-kdicis, et preestas nobis. Hic sacerdos discooperiat calicem, et faciat stgnaculum cructs cum hostia guinguiés..... 3 Per ip-ksum, et cum Ἰρ 50, et in ip-kso, est tibi Deo Patr omni-]-potenti, in unitate Spiritus ἢ Sancti, omnis honor et gloria. fic cooperiat sacerdos calicem, et teneat manus suas super altan usgue dum dicitur Pater noster, ΖΖα dicens: Per omnia szecula seeculorum. Amen. Oremus. Preceptis? salutaribus moniti, et divina institutione formati audemus dicere. latis brachiis in modum crucisinclinet 5 The Roman Liturgy in all it se devote sacerdos ad altare dicendo.’ various editions—e.g. the Gelasian, 1 There is a great variety of opinion Ambrosian, and Gregorian—has this about the meaning of this expression invariable introduction to the Lord’ in this very ancient prayer. ‘Tantze Prayer: ‘ Preeceptis salutaribus mo- sunt profunditatis heec verba, ut in- niti, &c. ;’ and this conclusion, ‘ Li tellectus humanus vix ea sufficiat bera nos, queesumus. &e.’? In the penetrare.’ Innocent III. De sacro Ephesine, on the contrary, the intro: Altaris Mysterio, Lib. V. cap. v.,Opp. duction and conclusion vary with Iv. 891, ed. Migne. each different service. Bp. Forbes, ; OR HOLY COMMUNION. —_—__—— ᾿ - Hic accipiat diaconus patenam, eamgue a dextris sacerdotis ex- tento brachio in altum, usgue Da propitius, discoopertam teneat. malo. Securi. (Secunda fractio.) Per omnia szcula szculorum. Arbuthnott Missal, Pref. p. xvi. ‘Burntisland, 1864). | 1 Gregory the Great joined the ord’s Prayer to the Canon, from vhich it had previously been sepa- ated by the breaking of the bread : orationem vero Dominicam mox dost precem dicimus, quia mos apos- olorum fuit, ut ad ipsam solummodo rationem oblationis hostiam conse- . Greg. M. Zp. (ix. 12) ad Syracus., Opp. 11. 940, ed. See Palmer, O7vig. Lit. issert. § 6, p. 113. 2 Here special prayers were in- erted. Thus, by an indenture be- een King Henry VII. and the bbot of Westminster, it was di- ected that at every mass in the hapter, after the fraction of the toly Sacrament, and before the holy Hic elevet manus sacerdos, ita dicens: Pater noster, &c.} nos inducas in tentationem. Chorus resfondeat: Sed libera nos a Sacerdos privatim, Amen. Libera nos, quasumus Domine, ab omnibus malis, preteritis, presentibus, et futuris: et intercedente beata et gloriosa semperque virgine Dei genitrice Maria, et beatis apostolis tuis Petro et Paulo, atque Andrea, cum omnibus sanctis. Hic committat diaconus patenam sacerdoti, deosculans manum jus; et sacerdos deosculetur patenam: postea ponat ad sinistrum oculum,; deinde ad dextrum: postea factat crucem cum patena ultra caput: et tunc reponat eam in locum suum, dicens : Da propitius pacem in diebus nostris: ut ope misericordiz tuz adjuti, et a peccato simus semper liberi, et ab omni perturbatione Et ne Hic discooperiat calicem, e¢ sumat corpus cum inclinatione, tYransponens in concavitate calicis, retinendo inter pollices et in- dices, et frangat in tres partes dum dicitur: Per eundem Dominum nostrum Jesum Christum Filium tuum. Qui tecum vivit et regnat in unitate Spiritus Sancti Deus. fic teneat duas fracturas in sinistra manu, et tertiam fracturam in dextera manu in summitate calicis, ita dicens aperta voce: Amen.? prayer of Agnuus Dei, Special Psalms, Orations, and Prayers for the said King should be said. Dugdale, Monast. Anglic. 1. 279, cited in Maskell, Amc. Lit. p. 110, Here also episcopal benedictions were given. See Maskell, 2014. Ὁ. 108. For the First Sunday in Advent it was :— ‘Omnipotens Deus, cujus Uni- geniti adventum et preteritum cre- ditis et futurum expectatis, ejusdem adventus vos illustratione sanctifi- cet, et sua benedictione locupletet. Amen. ‘In preesentis vitae stadio vos ab omni adversitate defendat, et se vobis in judicio placabilem ostendat. Amen. * Quo a cunctis peccatorum conta- giis liberati in preesentis vite curriculo cum sanctis animabus tanto interces- ee ee , ;; οσγσο͵͵;᾿ᾳὄἅἅ.».--.-ν-ς .ςς-ςςς-ς- 231 Missa Ecclesia Sarisb. Paternoster. Fractio hostia, 302 Missa Ecclesia { Zarisb - me! ΄ Pax, THE LORD’S SUPPER, 3 . Hic faciat tres cruces infra calicem cum tertia parte hostia aicendo + Pax Do-kmini sit sem>*kper vobiscum. Chorus respondeat: Et cum spiritu tuo. Ad Agnus dicendum accedant diaconus et subdiaconus ad sacer- dotem uterque a dextris; diaconus propior, subdiaconus Mihai et dicant privatim: ‘ Agnus Dei, qui tollis peccata mundi: miserere nobis. Agnus Dei, qui tollis peccata mundi: miserere nobis. Agnus Dei, qui tollis peccata mundi: dona nobis pacem. Flic cruce signando deponat dictam tertiam partem hostiea in sacramentum sanguints, sic dicendo : . Hec sacro ++ sancta commixtio corporis et sanguinis Domini nostri Jesu Christi fiat mihi omnibusque sumentibus salus mentis et ad vitam eternam promerendam et capescendam Per eundem Christum Dominum nostrum., et corporis : preeparatio salutaris. Amen. Antequam pax detur, dicat sacerdos: Domine, sancte Pater, omnipotens zterne Deus: da mihi hoc sacrosanctum corpus et sanguinem Filii tut Domini nostri Je 1 Christi ita digne sumere: ut merear per hoc remissionem omnium peccatorum meorum accipere, et tuo Sancto Spiritu repleri, et Quia tu es Deus, et non est alius preeter te, cujus regnum gloriosum permanet in szcula szeculorum. Amen. Hic osculetur sacerdos corporalia in dextera parte et summitatem calicis, et postea diaconum, dicens ¢ pacem tuam habere. Pax tibi et ecclesize Dei. Responsio ; ἘΠ cum spiritu tuo. Diaconus a dextris sacerdotis ab co pacem recipiat, et subdiacom deinde ad gradum chore ipse diaconus pacem porie et tpst pacem choro portent uterque sue pari porrigat: rectoribus chor: cucipiens a mazgoribus.. . duabus manibus :* sore inveniamini digni, et illius tre- mendi examinis diem expectetis in- territi. Amen. ‘Quod ipse preestare dignetur, cujus regnum et imperium sine fine per- manet in seecula seeculorum. Amen. ‘Benedictio Dei omnipotentis Pa-tris, et Fi-Flii, et Spiritus + Sancti, descendat super vos et maneat semper. Amen,’ . Post pacem datam dicat sacerdos ora tiones seqguentes privatim, anteguam se communicel, tenendo hosti ' 1 Ὁ Pax ; instrumentum quod inte missarum solemnia populo osculan dum prebetur.” Du Cange introduction of the Pax instead of the old practice of mutual salutation W not until about the 13th cent Maskell, p. 116, ote, 2 The Hereford Use places her the preceding prayer, ‘Domine, sanet Pater,’ with the prayer, ‘Doming OR HOLY COMMUNION. 333 - Deus Pater, fons et origo totius bonitatis, qui ductus misericordia poi Unigenitum tuum pro nobis ad infima mundi descendere et carnem | ‘sarisb. sumere voluisti: quam ego indignus hic in manibus meis teneo. eamur. Jesu Christe,’ as an alternative form ; ) this is followed by the prayer, ‘ Deus | Pater, fons,’ and a third prayer, ' which is also found in about the same place in the Use of St. Paul’s: —‘Agimus tibi Deo Patri gratias | pro jam beatificatis, postulantes eo- |rum interventu apud te adjuvari: pro his autem qui adhuc sunt in | purgatoriis locis offerimus tibi Patri | Filium; supplicantes ut per hanc sacrosanctam hostiam eorum pcena | levior sit et brevior : pro nobis autem quos adhuc gravant peccata carnis δἰ sanguinis immolamus tibi Patri | Filium; obsecrantes ut peccata quze ex carne et sanguine contraximus caro mundet, sanguis lavet Unigeniti | Filii tui Domini nostri Jesu Christi. | Qui tecum.’ | The York Use places here the prayer ‘Domine, sancte Pater,’ but expressed in the plural number,— '‘da nobis... ita sumere, ut merea- jmur.’ This is followed by the two prayers, ‘ Corporis et sanguinis tui’ and ‘Domine, Jesu Christe.’ 1 The York form was :— * Hic sumat corpus cruce prius facta Hic inclinet se sacerdos ad hostiam, dicens : Te adoro, te glorifico, te tota cordis intentione laudo: et precor, ut nos famulos tuos non deseras,sed peccata nostra dimittas: quatenus tibi soli Deo vivo et vero puro corde ac casto corpore servire mer- Per eundem Christum Dominum nostrum. Amen. ', Domine Jesu Christe, Fili Dei vivi, qui ex voluntate Patris | cooperante Spiritu Sancto per mortem tuam mundum vivificasti : | libera me, per hoc sacrosanctum corpus et hunc sanguinem tuum, / acunctis iniquitatibus meis, et ab universis malis: et fac me tuis | semper obedire mandatis : et a te nunquam in perpetuum permittas Separari: qui cum Deo Patre, et eodem Spiritu Sancto, vivis et regnas Deus: per omnia szcula szeculorum. Amen. Corporis et sanguinis tui, Domine Jesu, sacramentum quod licet indignus accipio: non sit mihi judicio et condemnationi, sed tua | prosit pietate corporis mei et anime saluti. Ad corpus dicat cum humiliatione anteguam percipiat :* Amen. cum tpso corpore ante: deinde ad sanguinem, dicens: ‘Corpus Domini nostri Jesu Christi sit mihi remedium sempiternum in vitam zeternam. Amen. ‘Sanguis Domini nostri Jesu Christi conservet me in vitam zeternam. Amen. ‘Corpus et sanguis Domini nostri Jesu Christi custodiat corpus metim et animam meam in vitam eternam. Amen.’ The Hereford form was :— ‘ Tunc inclinet se supra calicem, et valde devote percipiat corpus Christi ; sed ante perceptionem dicat: ‘Corpus Domini nostri Jesu Christi sit animze meze remedium in vitam zternam. Amen. ‘Ante perceptionem sanguinis dicat : ‘Sanguis Domini nostri Jesu Christi conservet animam meam in vitam zternam. Amen.’ Some Mozarabic forms will be found in Martene, De Ritibus, I. 469. The Roman form is :— ‘ Postea dextera se signans super patenam, dicit : ‘ Corpus Domini nostri Jesu Christi —- 334 -.---.---.-. Missa Ecclesia Sarisb. Communio corporis, εἰ sanguinis. ὍΣ THE LORD’S SUPPER ~ Peart ad: Ἂν ᾿» Ave in zternum sanctissima caro Christi: mihi ante omnia et super omnia summa dulcedo. Corpus Domini nostri Jesu Christel sit mihi peccatori via et vita. yy In nomine »& Patris, et Filii, et Spiritus Sancti. Amen. q fic sumat corpus, cruce prius facta cum ipso corpore ante os. Deinde ad sanguinem cum magna devotione dicat: Ave in zternum ccelestis potus, mihi ante omnia et super omnia summa dulcedo. Corpus et sanguis Domini nostri Jesu Christi prosint mihi peccatori ad remedium sempiternum in vitam zternam. In nomine * Patris, et Filii, et Spiritus Sancti. Amen. fic sumat sanguinem: quo sumpto inclinet se sacerdos, et dicat cum devotione orationem sequentem: Gratias tibi ago, Domine, sancte Pater, omnipotens zterne Deus: qui me refecisti de sacratissimo corpore et sanguine Filii tui Domini nostri Jesu Christi: et precor, ut hoc sacramentum salutis nostree quod sumpsi indignus peccator, non veniat mihi ad judicium neque ad condemnationem pro meritis meis: sed ad profectum corporis et anime in vitam zternam. Amen. q Qua dicta eat sacerdos ad dextrum cornu altaris cum calice inter manus, digitis adhuc conjunctis sicut prius, et accedat subdiaconus, et effundat in calicem vinum et aquam,; et resinceret sacerdos manus suas, ne aligue religuie corporis vel sanguinis remaneant in aigitis vel in calice.... Post primam ablutionem dicitur hee oratio.: Quod ore sumpsimus, Domine, pura mente capiamus: et de munere temporali fiat nobis remedium sempiternum. Hic lavet digitos in concavitate calicis cum vino infuso a sub- diacono; guo hausto, seqguatur oratio: Hzec nos communio, Domine, purget a crimine: et ccelestis remedii faciat esse consortes. » Post) perceptionem ablutionum ponat sacerdos calicem super custodiat animam meam in vitam minum, et ab inimicis meis sal zternam. Amen. ‘ Sumitreverenter ambas partes Fos- tia, jungit manus, etguiescit aliquan- tulum in meditatione Sanctissimt Sa- cramentt. Deinde discooperit calicem, genuflectit, colligit fragmenta, si que sint, extergit patenam super calicem, interim dicens : ‘Quid retribuam Domino pro om- nibus, quee retribuit mihi? Calicem salutaris accipiam, et nomen Domini invocabo. Laudans invocabo Do- ero. ‘Accipit calicem manu dextera, et €0 sé signans, dicit, ‘Sanguis Domini nostri Jesu Christi custodiat animam meam in vitam: zternam. Amen. ‘Sumit totum sanguinem cum par ticula. Quo sumpto, si qui sint com= munsicandi, eos communicet, antequam se purificet. Postea dicit: , ‘Quod ore, &c.’ 1 The Hereford Usehere directed: mentum. emanserit resumendum. ommuntonem. us vobiscum. icamus Domino. ‘Tune abluat cum aqua, et redeat ad zedium altaris cum ila ablutione, et bi sumat cam, et iterum dicat: ‘Corpus tuum, Domine, quod umpsi, et calix quem potavi, ad- greant semper visceribus meis: et esta ut in me non remaneat macula eccati, in quem pura et sancta in- oierunt Sacramenta corporis et Qui vivis et regnas. | ‘Tune Donat calicem jacentem super atenam, et inclinet sead altare, et ad Sacrarium et lavet manus suas, 272 eundo dicat : ‘Lavabo inter innocentes manus eas: et circumdabo altare tuum, omine. “ Deinde reversus ad altare dicat munionem.’ 1 ‘This was an antiphon, or verse ken from a Psalm, which varied th the day; and was sung whilst e people communicated.’ Maskell, 135, ote. The Communio for e First Sunday in Advent was :— Jominus dabit benignitatem, et a nostra dabit fructum suum.’ 3 The Postcommunio for the First nday in Advent was :—‘ Suscipia- Domine, misericordiam tuam j OR HOLY COMMUNION. et postea inclinando se Adoremus crucis signaculum, per quod salutis sumpsimus sacra- Deinde lavet manus: diaconus interim corporaliacomplicet. Ab- utis manibus et redeunte sacerdote ad dextrum cornu altaris, dia- onus calicem porrigat ori sacerdotis, st guid infusionis in 60 Postea vero dicat cum suis mintstris Deinde facto signo crucis in facie vertat se sacerdos ad populum levatisque aliguantulum brachits, et gunctts manibus, dicat: Do- Et tterum revertens se ad altare gues Oremus. Deinde dicat Postcommuniones,? juxta numerum et ordinem ante-| Postcommu- lictarum Orationum ante Epistolam. tione, factogue stgno crucis tn Sronte, zterume vertat se sacerdos ad opulum, et dicat: Dominus vobiscum. Detnde diaconus : Bene- Alio vero tempore adicitur: Quotiescungue enim dicitur, Ite, missa est, semper dicitur ad popu- Finita ultima Postcommu- Ite missa est.® in medio templi tui: et reparationis nostre ventura solemnia congruis honoribus precedamus. Per Do- minum.’ 3 Micrologus, cap. 46:—‘Cum Jie missa est dicimus, ad populum vertimur, quem discedere jubemus ; cum autem Benedicamus Domino, non ad populum, sea ad altare, id est, ad Dominum vertimur, nosque ipsos non ad discedendum, sed ad benedicen- dum Domino adhortamur.’ He is the first author who notices the rule which governed the use «of the two forms :—‘ Semper autem cum Gloria in excelsis, etiam Te Deum, et Ste missa est recitamus:’ 26. on the Sunday, and Greater Festivals, be- cause a larger number of all sorts of people would probably attend ; while upon the lesser Festivals only the’ more religious would be present, and they were not to be so suddenly, as it were, dismissed (Ite ad propria quia missa est consummata. Hostia et oblatio est missa; igitur sequimini et ite post eam), but rather were invited to give thanks to God by the form, ‘ Benedicamus Domino,’ Mas- kell, "Anc. Lit. pp. 137 54. =~. 335 — es Missa Ecclesia Sarisb. The Anthem ‘Communio.’ 2120. THE LORD’S SUPPER, The First English Communion, Auricular - Confession not con- demned, but soi which think needful or convenient, for the quietness of their ow lum convertendo: et cum dict debeat, Benedicamus Domino, vel Requiescat in pace, convertendo ad altare dicitur. Fits dictis sacerdos inclinato corpore, junctisgue manibus, ‘acti voce coram altart in medio dicat hanc orationem: Placeat tibi, sancta Trinitas, obsequium servitutis mez: et preesta, ut hoc sacrificium, quod oculis tuz majestatis indignus obtuli, tibi sit acceptabile, mihique et omnibus pro quibus illud obtuli sit, te miserante, propitiabile. Qui vivis et regnas Deus, Per omnia szecula szeculorum. Amen. Qua finita erigat se sacerdos, signans se 1721 facie sua, dicens: In nomine Patris, etc. L£¢ stc cnclinatione facta, eo ordine quo prius accesserunt ad altare in principio miss@, sic induti cum ceroferarit et ceteris mintstris redeant. Et statim post Deo gratias, incipiatu in choro hora nona quando post missam dicitur. Sacerdos vero a redeundo dicat Evangelium: In principio.’ ΘΕΟΊ. IlI].—The Reformed Communion Office. The Order of the Communion (1548). 3 This Liturgy was not at once set aside at the com mencement of the reign of Edward VI.; but a Commu nion for the people was first ordered to be added to i This English addition to the Latin Mass commence with an address to be read to the people the nex Sunday, or Holy Day, or at the least one day befo administering the Communion. The form is mainl that which still stands in our Prayer Book, as the fir notice of Communion; omitting the clause, ‘ Therefor if any of you be a blasphemer, &c.;’ and, in addition t the invitation to those who are troubled in conscience, Requiring such as shall be satisfied with a general confession m to be offended with them that doth use, to their further satisfyin the auricular and secret confession to the priest; nor those als consciences, particularly to open their sins to the priest, to B offended with them which are satisfied with their humble confessi¢ to God, and the general confession to the Church. 1 John i. t—14. 2. See above, p. 2 OR HOLY COMMUNTON. Lue time of Communion’ was ordered to be ‘ zmediately after that te Priest himself hath received the sacrament, without the varying of any other rite or ceremony in the Mass (until other order shall be provided), but as heretofore usually the Priest hath done with the sacrament of the body, to prepare, bless, and consecrate so much as will serve the people, so tt shall continue still after the | same manner and form, save that he shall bless and consecrate the biggest chalice, or some fair and convenient cup or cups full of wine with some water put unto it; and that day not drink it up all | himself, but taking one only sup or draught, leave the rest upon the altar covered, and turn to them that are disposed to be partakers of the Communion, and shall thus exhort them as followeth: ‘ Dearly beloved in the Lord, ye coming to this holy Communion must consider what St. Paul writeth to the Corinthians, how he exhorteth all persons diligently to try and examine themselves, &c.’ (very ) nearly in the words of our present Exhortation at the time of the celebration of the Communion). ἡ ‘Then the Priest shall say to them which be ready to take the | Sacrament: lf any man here be an open blasphemer, &c.’ (the ) clause which is now inserted, in almost the same words, in the first | Exhortation, giving warning of the Communion). “ Here the Priest shall pause a while, to see tf any man will with- | draw himself: and of he perceive any so to do, then let him commune )with him privily at convenient leisure, and see whether he can | with good exhortation bring him to grace: and after a little pause, \the Priest shall say : You that do truly and earnestly repent you of your sins . . . make your humble confession to Almighty God, and jto His holy Church, here gathered together in His name, meekly kneeling upon your knees. ‘Zhen shall a general Confession: be made in the name of all om | 1 This part of the Service was jtaken from the Simple and Religious Consultation of Archbishop Hermann, (see above, p. 42). The following extract will show how carefully our ‘Reformers made their selection, when /working upon foreign models :— ‘Almighty everlasting God, the (Father of our Lord Jesus Christ, the Maker of all things, the Judge of all /men, we acknowledge, and we lament that we were conceived and born in ‘sins, and that therefore we be prone jto all evils, and abhor from all good ‘things; that we have: also trans- call for thy help against sin dwelling gressed thy holy commandments with- out end and measure in despising thee and thy word, in distrusting thy aid, in trusting ourselves and the world, in wicked studies and works, wherewith we have most grievously offended thy Majesty, and hurt our neighbour. Therefore we have more and more buried ourselves into eternal death. And we are sorry for it with all our hearts, and we desire pardon of thee for all the things that we have committed against thee; we | in us, and Satan the kindler thereof ; Ζ 337 Order of Cemmunion (15438). Address to the commiuc 7221, α7ιέξ. The General Confession, 338. The Abso- sution, Prayer of Access. Cevintunton. THE LORD'S SUPPER, those that are minded to recetve 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; Almighty God, Father of our — Lord Jesus Christ, Maker of all things, &c. Then shall the Priest stand up, and turning him to the people, say thus; Our blessed Lord, who hath left power to His Church, to absolve penitent — sinners from their sins, and to restore to the grace of the heavenly ~ Father such as truly believe in Christ, have mercy upon you, pardon, &c.’ Then followed the ‘ Comfortable Words, the Prayer ‘ zz the name of all them that shall recetve the Communion, and the Adminis-— tration, with these words: ‘The body of our Lord Jesus Christ, — which was given for thee, preserve thy body unto everlasting life :* keep us that we do nothing hereafter against thee, and cover the wicked- ness that remaineth in us with the righteousness of thy Son, and repress it in us with thy Spirit, and at length purge it clean out. Have mercy upon us, most gentle Father, through thy Son our Lord Jesus Christ. Give, and increase thy Holy Spirit in us, which may teach us to acknowledge our sins truly and thoroughly, and to be pricked with a lively repentance of the same, and with true faith to apprehend and retain remission of them in Christ our Lord, that dying to sins daily more and more, we may serve, and please thee in a new life, to the glory of thy name, and edify- ing of thy congregation, For we acknowledge that thou justly re- quirest these things of us, wherefore we desire to perform the same. Vouchsafe thou, O Father of heaven, which hast given us a will, to grant us also that we may study to do those things with all our hearts which pertain to our health, through our Lord Jesus Christ. Hear ye the Gospel. John iii.: God so loved the world, that he gave his only- begotten Son, that all which believe in him should have life everlasting, Or, 1 Tim. i.: This is a sure saying, and worthy of all embracing, that Jesus Christ came into this world to save sinners. Or, John iii. : The Father loveth the Son, and hath given all things into his hands: he that believeth in the Son hath life. everlasting. Or, Acts x.: All the” prophets bear witness unto Christ, that all that believe in him receive © remission of their sins through him. Or, 1 Joh. ii.: My little children, if any have sinned, we have a just advocate with the Father, Jesus Christ, and he is an atonement for our sins. When the pastor hath showed to the people one of the said Gospels, he shall say further, —Be- cause our blessed Lord hath left this power to his congregation, that it may absolve them from sins, and restore them into the favour of the heavenly Father, which being repen- tant for their sins, do truly believe in Christ the Lord; I, the minister of Christ and the congregation, de- clare and pronounce remission of sins, the favour of God, and life everlasting, through our Lord Jesus Christ, to all them which be sorry for their sins, which have true faith in Christ the Lord, and desire to approve themselves unto him.’ Her- mann’s Consultation, fol. 213 56: (1547). -A medizval English form of Exhortation beforeCommunion is printed in Maskell, AZon. Ait. ΤῊ. 348; and in Blunt, Aznotated Prayer Book, p. 178. OR HOLY COMMUNION. 339 ‘The blood of our Lord Jesus Christ, which was shed for thee,| _oraer of preserve thy soul to everlasting life :? concluding with the blessing: | “°ft5a5.™" ‘The peace of God, which passeth all understanding, keep your ae hearts and minds in the knowledge and love of God, and in his Son Jesus Christ our Lord. Amen.’ A rubric ordered that "77 there be a Deacon or other Priest, then hall he follow with the chalice, and as the Priest mintstereth the read, so shall he for more expedition minister the wine’ also that the bread ‘shall be such as heretofore hath been accustomed; and ery of the said consecrated breads shall be broken in two pieces at é least? and if the wine hallowed doth not suffice, ‘the Priest, | A second ufter the first cup or chalice be emptied, may go again to the altar, one nad reverently, and devoutly, prepare and consecrate another, and Ὁ the third, or more, likewise beginning at these words, Simili odo postquam ccenatum est, azd ending at these words, qui pro obis et pro multis effundetur in remissionem peccatorum, a7 | without any levation or lifting up? The Communion Office in the First Prayer Book of | ric ofice in dward VI. (1549) differs in so many particulars from | yet ag he re-arrangement of the Service in 1552, and has been si e subject of so much discussion, that an abstract, at ome length, is given of it, as the most satisfactory ode of describing its construction. It is entitled :-- The Supper of the Lord, and the Holy Communion, commonly lled the Mass. 1. So many as intend to be partakers of the Holy Communion, | The Ruéries hall signify their names to the Curate over night, or else in the orning, afore the beginning of Matins, or immediately after. 2. And if any of those be an open and notorious evil liver, &c. 3. The same order... . him that ἐς obstinate. 4. Upon the day, and at the time appointed for the ministration the Holy Communion, the Priest that shall execute the holy inistry, shall put upon him the vesture appointed for that minis- 1 See Freeman, Principies, τ. Ὁ. made a Confession of his sins, being ὃ catechised, he receive absolution, 2 Comp. Hermann’s Consultation, according to the Lord’s word... I. 207. ‘We will that the pastors and for this purpose let the people it no man to the Lord’s Supper, be called together at eventide the ich hath not first offered himself day before.’ them ; and after that he hath first Z2 ᾿ 3240 First Prayer- Book (1549) Gloria in excelsis, The Collect. See | Zo read the Gospel, shall say, The holy Gospel, written, &c. The The Creed. | THE LORD’S SUPPER, tration, that ts to say, a white albe plain, with a vestment or cope And where there be many Priests or Deacons, there so many shall be ready to help the Priest,in the ministration, as shall be requisite ; and shall have upon them likewise the vestures appointed for their ministry, that ts to say, albes with tunicles. Then shall the Clerks sing in English for the Office, or Intrott (as they call it), a Psalm appointed for that day. The Priest standing humbly afore tne midst of the altar, shall say the Lord’s Prayer, with this Coltect ᾿ i Almighty God, unto whoin all hearts be open, &c. 4 Then shall he say a Psalm appointed for the Intrott: which Psalm ended, the Priest shall say, or else the Clerks shall sing, 111. Lord, have mercy upon us, &c. Then the Priest, standing at God’s board shall begin, . Glory be to God on high. The Clerks. And in earth peace, &c. 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. Then shall follow the Collect of the day, with one of these two Collects following for the King :? Almighty God, whose kingdom is everlasting, ἄς. Almighty and everlasting God, we be taught, &c. The Collects ended, the Priest, or he that ἐς appointed, shall read the Epistle, in a place assigned for the purpose, saying, The Epistle of St. Paul, written, &c. Zhe Minister then shall read the Epistle” Immediately after the Epistle ended, the Priest, or one appointe Clerks and People shall answer, Giory be to Thee, O Lord.? Zé Priest or Deacon then shall read the Gospel. After the Coste ended, the Priest shall begin, I believe in one God. The Clerks shall sing the rest. 1 After the Creed ended, shall follow the Sermon or Homuly, 01 some portion of one of the Homilies, as they shall be hereafter divided: wherein of the people be not exhorted to the worthy recetv- ing of the holy Sacrament of the body and blood of our Saviour 1 See above, p. 322. custom, except at certain seasons 2 A Collect for the King is found Missal. Sar. Dominica in ramis pal- in the Sarum Missal, in the reign of marum 5 ‘Non dicitur, Gloria Εν Henry VII. Domine.’ % This seems to have been the old Ε΄ ᾿ OR HOLY COMMUNION. 341 | Christ, then shall the Curate give this exhortation to those that be | τισι Prayer minded to receive the same. Dearly beloved in the Lord, ye that mind to come, &c.} munion, it shall be sufficient to read this exhortation above written, ouce ina month. And in parish churches upon the week days it may be left unsaid. τ And if upon the Sunday or holiday 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: and charge, &c.? customed offerings. ! Our present Exhortation, af the of the celebration of the Com- nion, with the address (1548), ing Open sinners not to come the holy table, inserted after the rds, ‘sundry kinds of death.’ 3 This was the Exhortation ap- inted in 1548, with the addition of use, that wrong-doers must make isfaction and due restitution: ‘ For ither the absolution of the priest anything avail them, nor the ivirg of this holy Sacrament doth thing but increase their damna- * The whole form, with verbal erations, and the omission of secret ession, now stands in our Office e first Exhortation, giving warn- Dear friends, and you especially upon whose souls I have cure 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, tinmediately afore the offering. In the meantime, while the Clerks do sing the Offertory, so many are disposed shall offer to the poor men’s box, every one according Ὁ his ability and charitable mind. And at the offering days ap- ointed, every man and woman shall pay to the Curate the due and Then so many as shall be partakers of the Holy Communion shall stell in the quire, or in some convenient place nigh the quire, men on the one side,and the women on the other side. ther (that mind not to receive the said Holy Communion) shall spart out of the quire, except the Ministers and Clerks. Then shall the Minister take so much bread and wine as shall iffice for the persons appointed® to receive the Holy Communion, All ing for the celebration of the Holy Communion. The idea and much of the language of this address was taken from the treatise ‘ Of the Lord’s Supper,’ and the Sermons, or forms of Exhortation to the communicants, in Hermann’s Consultation, and similar addresses in the Service of Pollanus. 3 The rubrics at the end of the Office ordered that ‘the parishioners of every parish shall offer every Sun- day, at the time of the Offertory, the just value and price of the holy loaf ;’ and that ‘some one at the least of that house, to whom by course it apper- taineth to offer for the charges of the Communion, or some other whom they shall provide to offer for them, (1549). The Exhor- In cathedral churches, or other places where there is Daily Com- \ tation. | The Offer- tory S2K- tences. 342 first Prayer- Ἢ Boo (1549). Preparation of the Ele- ments, WUixture of Water with the Wine. The Preface. The Canon. Commiemo- vation of the saints de- parted. | full of thy glory: Osannah in the highest. Blessed is He that {with the priest.’ Church Militant. | THE LORD’S SUPPER, 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 be with you. Answer. And with thy Spirit. Priest. Lift up your hearts, &c. - Therefore with Angels and Archangels, &c. wile Holy, Holy, Holy, Lord God of Hosts: heaven and earth are a «ἢ cometh in the name of the Lord: Glory to Thee, O Lord, in the highest. . .: This the Clerks shall also sing. ΄ 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. Then the Priest, turning him to the altar, shall say or sing, plainly and distinctly, this prayer following: . Almighty and everliving God, which by thy holy Apostle has taught us to make prayers and supplications, and to give thanks for all men: We ee, beseech Thee most mercifully to receive these our prayers,! . . . And we most humbly beseech Thee of thy goodness, O Lord, to condone and succour all them which in this transitory life be in trouble, sorrow, need, sickness, or any oth adversity. And especially we commend unto thy meréifal good ness this congregation which is here assembled in thy name, f celebrate the commemoration of the most glorious death of thy Son: and here we do give unto Thee most high praise, and heart thanks, for the’ wonderful grace and virtue, declared in all th saints, from the beginning of the world: And chiefly in the gloriou and most blessed Virgin Mary, Mother of thy Son Jesu Christ ou Lord and God, and in the holy Patriarchs, Prophets, Apostles, amt Martyrs, whose examples, O Lord, and stedfastness in thy faith and keeping thy holy commandments, grant us to follow. Wi commend unto thy mercy, O Lord, all other thy servants which at departed hence from us, with the sign of faith, and now do rest ἢ the sleep of peace: Grant unto them, we beseech Thee, thy meré and everlasting peace, and that, at the day of the general resur shall receive the Holy Communion 1! Our present Prayer for OR HOLY COMMUNION. 343 ) rection, we and all they which be of the mystical body of thy Son, First Prayer may altogether be set on His right hand, and hear that His most (1549). | joyful voice: Come unto me, O ye that be blessed of my Father, uO: 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, once offered) a ‘full, perfect, and sufficient sacrifice, oblation, and 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 7.2 ἐπί- Father, we beseech Thee; and with thy Holy Spirit and word Pye το vouchsafe to bless and sanctify these thy gifts, and creatures of | te Sancti/- bread and wine, that they may be unto us the body and blood of paige ee thy most dearly beloved Son Jesus Christ. Who, in ve ee . - Here thePriest | °2?774+ he same night that He was betrayed, took bread, otc take the and when He had given thanks, He brake it, and gave _ bread into his : Ie ; ἘῸΝ ands. 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 given hanks, He gave it to them, saying: Drink ye all of this, for this is my blood of the new testament, Se ee which is shed for you and for many for remission of cup into his sins: Do this, as oft as you shall drink it, in remem- aa Srance of me. The words before rehearsed are to be said, turning still to the gitar, without any elevation, or showing the Sacrament to the scople. Wherefore, O Lord and heavenly Father, according to the} 7% 06Ja- nstitution of thy dearly beloved Son, our Saviour Jesu Christ, |“ ve thy humble servants do celebrate, and make here before thy Divine Majesty, with these thy holy gifts, the memorial which thy on hath willed us to make: having in remembrance His blessed yassion, mighty resurrection, and glorious ascension, rendering nto Thee most hearty thanks for the innumerable benefits pro- ed unto us by the same, entirely desiring thy fatherly goodness nercifully to accept this our sacrifice of praise and thanksgiving : ost humbly beseeching Thee to grant, that by the merits and δίῃ of thy Son Jesus Christ, and through faith in His blood, we nd all thy whole Church may obtain remission of our sins, and all 344 THE LORD'S SUPPER, First Prayer- | other benefits of His passion. And here we offer and present un ἄπει | Lhee, O Lord, ourself, our souls and bodies, to be a reasonak holy, and lively sacrifice unto Thee: humbly beseeching Thee that whosoever shall be partakers of this Holy Communion, ma worthily receive the most precious body and blood of thy Jesus Christ, and be fulfilled with thy grace and heavenly ben diction, and made one body with thy Son Jesus Christ, that Hi may dwell in them and they in Him. And although we be w | worthy (through our manifold sins) to offer unto Thee any sacrifice yet we beseecn Thee to accept this our bounden duty and servic and command these our prayers and supplications, by the minist of thy holy angels, to be brought up into thy holy tabernacle befe the sight of thy Divine Majesty; not weighing our merits, but p _doning our offences, through Christ our Lord; by whom, and 'whom, in the unity of the Holy Ghost, all honour and glory ἢ | unto Thee, O Father Almighty, world without end. Amen. γ Let us pray. As our Saviour Christ hath commanded and taught us, we bold to say. Our Father, which art in heaven, ... and lead 4 | not into temptation. The Answer. But deliver us from evil Amen. The Lord's Prayer. 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, on for all, when He bare our sins on His body upon the cross; for EF 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. Here the Priest shall turn him towards those that come fo | Holy Communion, and shall say, You that do truly and earnestly repent you, &c.* The general Ci or dena The Absolution? The Comfortable Words. The Prayer of Humble Access, in the name of the Communica: We do not presume, &c. The Admi- | * The Administration; with these words: utstration. The Peace. 1 As before in the Service of *% The mode of admmistration I of the Ofice "Alling ithe OR HOLY COMMUNION. The body of our Lord Jesus Christ which was given for thee, preserve thy body and soul unto everlasting life. The blood of our Lord Jesus Christ which was shed for thee, preserve thy body and soul unto everlasting re. In the Communion time the Clerks shall sing, il. have mercy upon us. us thy peace. | Bost-C ommuntion. | Saying, The Lord be with you. ive Frist. “Let us pray. \ with this blessing : } The peace of God, &c. | appointed here for them to sing. | &c. | munion, every such day one.® many years past, received at the | priest’s hands the Sacrament of the ) body of Christ in their own hands, and no commandment of Christ to ‘the contrary: yet forasmuch as they many times conveyed the same se- | cretly away, kept it with them, and | diversely abused it to superstition and wickedness: lest any such thing ᾿ hereafter should be attempted, and | that an uniformity might be used The Answer. And with thy spirit. Almighty and everliving God, &c.” Then the Priest, turning him to the people, shall let them depart Where there are no Clerks, there the Priest shall say all things _ When the Holy Communion ts celebrated on the work-day, or in | private houses: Then may be omitted the Gloria in excelsis, the | Creed, the Homily, and the Exhortation beginning, Dearly beloved, 4] Collects to be said after the Offertory, when there is no Com- O Lamb of God, that takest away the sins of the world: O Lamb of God, that takest away the sins of the world: grant Beginning as soon as the Priest doth receive the Holy Communion, and when the Communion is ended, then shall the Clerks sing the q Sentences of Holy Scripture, to be said or sung every day, one, after the Holy Communion, called the post-Communion.' Then the Priest shall give thanks to God, in the name of all them that have communicated, turning him first to the people, and throughout the whole realm, it is thought convenient the people com- monly receive the Sacrament of Christ’s body in their mouths, at the priest’s hand.’ 1 These were twenty-two sen- tences, taken from the New Tes- tament. 2 Our second form of post-Com- munion Prayer. 8 A Collect ‘for rain’ and one Ne _) τ --..- 345 First Prayer Book (1549). Anthems. The post- Communtior. The Present Cfiice. -.--α-Ο TheR ubricse} Notorious evil livers, |ceived from what has preceded. It remains only to THE LORD’S SUPPER, The sources of our Communion Office will be per-_ trace the changes by which it has been brought to its” present arrangement.’ In 1552 it was entitled :— ) The Order for the Administration of the Lord’s S upper, or LLoly Communion. ) “The words of the first Rubric (1549) implied that there was time between Matins and the Communion Service for intending communicants to signify their names to the Priest. And the Rubric remained in this form until 1661, when the Communion Service, together with the Litany, having become in practice a part of the Sunday Morning Service, the names are ordered to be signified to the curate at least some time the day before.” The second Rubric refers to the case of notorious evil livers, or persons who have done wrong to their neigh- bours by word or deed, to the offence of the congre- gation. The third likewise refers to malicious persons. These rules, implying an efficient system of corrective discipline, are wisely retained for self-reproof, and as a means of showing what the Church requires in her members, though in practice they have fallen into disus from the uncertainty of their legal application. There is, however, no doubt as to the duty of admonition; and ordinarily conscience and public feeling will deter a notorious offender from Communion, if not from crime. In proceeding to repulsion, it must be remembered tha this is in fact excommunication, which requires the ‘for fair weather,’ were added to the disuse, and accordingly the Rubric six Collects which we still have in is omitted in the American Prayer this place. Book. Ecclesiastical hindrances t 1 On the changes introduced in Communion are, contempt of Con- 1552, see Hardwick, Reformation, firmation, and Exccmmunication: pp. 224 sqq. personal hindrances are frenzy, an 2 The practice has fallen into notorious crime. OR HOLY COMMUNION. 347 sentence of a competent judge; and that no private | se Presaut person may condemn a man upon common report as a notorious offender, unless he has been convicted by some legal sentence. The ecclesiastical rule is, according to the third Rubric, to signify the case of one who will not be admonished to the Bishop, and take his advice. The safety of such a step to the individual clergyman consists in this, that the Bishop is the party to institute legal proceedings, which he is bound to do, if the offender is to be repelled from Communion.t The fourth Rubric determines the position of the Priest, and of the ‘Holy Table itself, together with its covering, at the time of Communion? Its language directing the Table to stand where Morning and Evening Prayer are appointed to be said, whether in the body of the church (as in parish churches), or in the chancel (as in cathedrals and college chapels), was meant on the one side to encourage ecclesiastical pro- _priety, and, on the other, not altogether to condemn the laxer usage of the ultra-Reformers. _ however, long retained the Holy Table in the chancel ; Custom has, it has also made a further interpretation of the Rubric, viz. that the table is to stand altar-wise,? at the east | Soc.), pp. 1056 sqq. 1. 566. this question argued at length in the notes to the Book of Common Prayer (ed. Eccl. Hist. 2 In the Prayer Book for Scot- land (1637) this Rubric was: ‘ The floly Table having at the Communion- time a carpet, anda fair white linen cloth upon it, with other decent furni- ture, meet for the high mysteries there to be celebrated, shall stand at the uppermost part of the chancel or church, where the Presbyter standing at the north side or end thereof, shall say the Lord’s Prayer, with this Col- lect following for due preparation,’ 3 The original dispute was, whe- ther the table should stand a/tar-wise, with a side towards the eastern wall, and the priest minister at its north end, or table-wise, with an end towards. the east, and the priest at its north. side. Arguments on this contro- verted question may be seen in Zhe Liblical Determination of the Cele- brant’s Position, by H. B. Walton. Archdeacon Freeman (ites and Ri- tual, p. 71) argues that the surface of the Altar, or Holy Table, was always conceived: of as divided into three portions of about equal size ; the central being exclusively used for The position of the He ly Table, 348 The Present Cfiice. The Lord’s Prayer and Cottect. The Com- rexonduients, i cn ([.0Ὁ0.ό......΄΄΄ὖὃΒ}΄»΄»΄)}»“ὦ““ἷὦὋἝὋἝὮἝὮὋἝ“ἝὍ “΄“- ΄ὦἝἷἷἰἧ Ὡ΄΄ὖᾧἃἝἜἝἪ“ ΄ὖὃἣἥ!.Ὃ“-...---΄ὦἝἽἷἝἷἝἷἷ ο΄“ ΄ἷ΄ἷὖἷὋὃὯὮὃἷ΄ἷὦὮἝἽἝἽἾἧϊὀ ππ΄΄΄ -΄-΄“΄“-π΄“΄ΠΠὖῸ΄“΄“΄Πἷὅἧἕ΄ΠΠΠΠΠό: : λλσλσἡέὁέὁὍἜὌὁὁὃὁΘδὃὄ ὁἙῈῬἪι.Φ--ο-ο.. .... THE ΟΝ SUPPER; end of the church; and ministers at the \porth end of the table’ looking towards © the south. The Lord’s Prayer! and Collect were taken, in 1549, from the Office which had been repeated by ihe Priest — as a preparation for saying Mass.” | The Ten Commandments were Confession to the priest was then no longéra matter. of obligation ; and our Reformers may have considered it desirable to preface the reception of the Holy Eucharist by a recital of the rule of God's Commandments—a synopsis, spiritually regarded, of the whole law by which Christians are bound, and according to which those who would communicate worthily should examine them-— They may also have felt the necessity of a constant repetition of these commandments in the hearing of the people,* to preserve them from the rebel- selves.? actual celebration, and the others being called the right and left, or north and south sides, with reference to the central portion. The terms, right and left, are ambiguous: in old uses, to the end of the 15th century, the right (dextrum Jlatus, or cornu) ‘meant the /fist/e side ; but in 1485, the Roman Pontificai ruled that the right hand was to be taken from the Crucifix, and therefore meant the Gospel side (see Maskell, Alzc. Lit. p- 19). The assertion in the text is supported by a temperate and able pamphlet by Rev. C. J. Elliott, en- titled Zhe North Side of the Table: an Examination of certain Modern Interpretations of the Rubrics, &¢. 1 The Lord’s Prayer was not printed here until 1662; the Rubric only directed it to be said. Hence apparently the custom of the unre- formed Service continued, that the Priest alone should repeat it; and the tradition has prevailed over the general Rubric (1662), on the first therefore the Priest now inserted in 1552. occurrence of the Lord’s Prayer, ordering that the people should repeat it with the minister, ‘ wheve- soever else 22 is used in Divine Service.’ 2 Above, p. 322. The Colleeg was also said in the Missa ad invo- candum gratiam Spiritus Sanctz. 3 See Dr. Hessey’s Bampton Lec- tures (1859), pp. 203 sq. 1 Thesupposed imitation of the Ser- vices used by Pollanus and a-Lasco cannot be insisted on; see above, pp. 51, 53. Exod. xx. 12-24 had been read on Wednesday in the third — week of Lent. Missal. Sar. Seria guarta post OCULI, col. 199. The Commandments were now publicly read at full length, instead of the curtailed Roman form, 1 in which also a clause of the second is joined to the first, and the number is then made up by a division of the tenth into two separate Commandments. In Henry’s Primer (1545, p. 460, ed. Burton), the words ‘Lord, into thy hands I ἠ β OX HOLY COMMUNION. 349 lious spirit that broke out at intervals through the | The Present reion of Edward VI. and also from the communism of the Anabaptists* The concluding response eae followed the reading of the Law in a Christian Service, being: a prayer for the fulfilment of the prophetic promise | concerning the law.’ The Collects for the King-were composed in 1549.3} cotects fer The Collect for the Day, the Epistle, and Gospel, and | forthe Dea the Creed,* occupy the position in which they had been ecited in the Medizval Service. The Offertory was the verse sung just before the obla- τας ager- tion of the elements: and it was at this point that the ἴω; commend my spirit: thou hast re- deemed me, Lord God of truth,’ are added as the tenth clause. King Alfred had added Exod. xx. 23, as the Tenth Commandment, ‘ Make not thou for thyself golden or silver gods.” Thorpe, Azcient Laws, 1. ΡΒ. 44. 1 Soames, Hist. Ref. Edw. ΓΖ, 2 Jer. xxxi. 33. The American Prayer Book has, after the Com- mandments, our Lord’s summary of the Law (Matt. xxii. 3740), followed by the Collect, ‘O Almighty Lord, and everlasting God,’ &c. (the second Collect at the end of the Communion Office). In the Scotch Office (1637) the Commandments were directed to be rehearsed distinctly, ‘the people all the while kneeling, and asking God mercy for the transgression of every duty therein, either according to the letter, or to the mystical mean- ing of the said Commandment.’ This observation applied especially to the ‘Fourth Commandment. Afterwards, the Summary was used, to the exclu- sion of the Ten Commandments. 3 The medizval Service inserted people in ancient times made their offerings.? A prayer resembling that for the whole state of Christ's | rhe Prayes Church is found in all Liturgies. Instead, however, of the King’s name, together with that of the Pope and the Bishop of the diocese, in the Canon (above, p. 328). There was also a A/issa fro Rege ; but the Collects bear no resemblance to these prayers: see Maskell, Avcient Tit. p. 184. Mr. Palmer (Orig. Zit. Iv. § 3) refers to a Collect, ordered to be said at Mass by a Synod of Scotland (1225), beginning with the | words, ‘Deus in cujus manu corda sunt regum’ (A/issa pro Rege et Regina, | Arbuthnott Missal, p. 449), and to a Benedictio super Regemnoviter electum, in the Exeter MS., for the words, — | ‘ut plebem sibi commissam cum pace propitiationis, et virtute victorize, feli- citer regere mereatur.’ * See above, p. 230. 5 In the primitive ages only such things were offered as were proper to be consumed at the altar, or at least in the Service of the Church. Afterwards this was limited to bread, and wine, and water: and whatever else was offered was regarded as first-fruits, or pious gifts for the use of the Church and her Ministers. See Maskell, Ancient Lit. pp. 5334. note, «---.-.--- Sor the Churi τᾷ Miliian?. 350 rs ἘΡΩ͂Ν The Pre: Present being the first part of the Canon, or Prayer of Consecra-_ ------ Adms, Devotions of the people. Vbiations. THE LORD’S SUPPER, tion, it was brought into its present position in ΣΝ THe rubric preceding it then was: Then shall the Chirch- — wardens, or some other by them appointed, gather the devotion of the people, and put the same into the poor men's We box: and upon the offering-days appointed,’ every man Ry and woman shall pay to the Curate the due and accustomed — offerings. And the words of the prayer were: ‘We humbly beseech Thee most mercifully to accept our alms,’ with the side-note, [f there be none alms given to the poor, then shall the words, &c. ‘The first change was ἱπίγοτ duced into the Rubric of the Prayer Book for Scotland (1637), which directed the deacon or one of the church- ~ wardens, to ‘receive the devotions of the people there present in a bason provided for that purpose. And when all have offered he shall reverently bring the said bason with the oblations therein, and deliver it to the Presbyter, who shall humbly present tt before the Lord, and set wt upon the LfHoly Table. And the Presbyter shall then offer up and place the bread and wine prepared for the Sacrament upon the Lord’s table, that it may be ready Jor that Service’ Still the prayer itself only mentioned our alms, and the side-note, the alms given to the poor At the revision of the Prayer Book in 1661, the sub- stance of the Scottish Rubric was taken, and a variety was recognised in the uses of the Offertory. The alms for the poor, and other devotions of the people, were ordered to be received in a decent bason, and brought to” the Priest, who shall humbly present, and place it upon 1 The usual offering-days were 2? The other devotions of the people, Christmas Day, Easter Day, Whit- or od/ations (see Robertson, How to sun Day, and the feast of the Dedi- conform, Ὁ. 208), as Cistinct from the cation of the Parish Church: by an alms for the poor, may be understood Act of Henry VIII. (1536), Midsum- to refer to any gifts for pious pur mer and Michaelmas were substituted poses, | for the two latter days. Wheatly. Ε Ϊ --- OR HOLY COMMUNION. the Holy Table. And when there is a Communion, the ἦν Ι Offices. | 1 These words, from the Scottish Dffice (1637), were proposed in the mended Prayer Book that was laid ἢ _dopted. _ 2 This direction had been omitted rom 1552 to 1662; and the custom vhich had grown up during so long n interval, seems to have continued, nd, with few exceptions, to have »revailed over the rubric. |? Dr. Cardwell (Conferences, p. 82, zote) refers the word odlations Ὁ alms for the poor. So the con- emporary French Version by Durel. fatrick in his Christian Sacrijice, ritten 1670, refers it to the placing ae Bread and Wine upon the Holy able, as a thankful oblation to God the fruits of the earth. So Mede lied 1638) before him had argued : Whatsoever we set upon God’s lable is ipso facto dedicated and fered unto Him:’ Christian Sacri- é, ch. viii. But whatever is in- uded in the term has been received om the people in the bason, whether mply for the poor, or for the minis- st, or for the service of the church, t for any charitable use. The ele- ents for communion are not so thered from the people. In the Priest shall then [offer up and*| place upon the table so much bread and wine as he shall think suffictent. the same time the words ‘avd odlations’ were put into the prayer, and a corresponding change made in the ide-note, ‘If there be no alms or odlations.’* | ciuding sentence of thanksgiving for Christians departed this life was added at the same time.‘ The Exhortations belong entirely to the reformed | rie Exior. They have passed through many changes, not At The con- In 1552, the common case of a collection without communion, the words would be used in the prayer; and it may be added that the whole phrase, ‘alms and oblations,’ should be always said: alms for the poor are oblations to God for their use. 4 All mention of the dead was omitted in 1552, when the place and heading of this prayer were changed. It had been (1549) introduced with the words, ‘Let us pray for the whole state of Christ’s Church:’ in 1552, the words ‘militant here in earth,’ were added, in compliance with Bucer’s strictures upon the practice, which he allows to be very ancient, of making mention of the dead in prayer: Script. Angl., Ὁ. 467; above, p- 46. In the Prayer Book (1637) much of the language of the Formu- lary of 1549 was introduced ; and this single clause was added in 1661, as a thanksgiving, the prayer remain- ing, according to its title, for the Church militant in earth. ‘When the doctrine of purgatory had been extirpated, the English Church re- stored the commemoration of saints departed.’ Palmer, Orig. Lz. iv. δ 10; Blunt, Parish Priest, p. 100; and Lect. on Early Fathers, Ὁ. 224. 351 The Present flice tations. 352 Notice of Communion. The Present | negligent to come to the Holy Communion: ‘We be come THE LORD’S SUPPER, together at this time, dearly beloved brethren, to feed z the Lord’s Supper, unto the which in God’s behalf I bid you, &c.1 Then followed another Exhortation, with the rubric: And sometime shall be said this also at the discretion of the Curate: ‘Dearly beloved, forasmuct as our duty is to render to Almighty God, our heavenly Father, most hearty thanks, for that He hath given H is Son, our Saviour,’ &c.? LE-xhortation : to come,’ &c. earnestly repent you,’ &c. the last revision (1661). munion “had ceased to be the rule: necessary to give a notice? when it would be administere¢ Hence also an alteration was made in the beginning « each Exhortation, in order to give such notice; and th rubric directed one, or the other, to be read, after Sermon or Flomily ended, on the Sunday, or some Fol day, tmmediately preceding. first, which was likely to be used most frequently as general instruction to communicants, and also a warnin 1 Our second form of Exhortation was composed apparently by Peter Martyr, at the instance of Bucer (Censura, cap. xxvii. p. 495), both to promote frequent communion, and that all who were present should communicate: ‘ut qui communioni sunt preesentes sacramentis quoque participent.” The Exhortation con- tained the words: ‘Which thing ye shall do, if ye stand by as gazers and lookers on of them that do commu- nicate, and be no partakers of the same yourselves.’ 2 Our present first Exhortation. 3 The correct interpretation of the rubrics concerning notices to be given Then shall the Priest say thi ‘Dearly beloved in the Lord, ye that mind Then shall the Priest say to them that co: to receive the Holy Communion, ‘Ye that do truly ane ΔῈ that time regular Com This order Continued ynt It was therefor The Address was place in church appears to be, (1) For Communion: this should be gi after the Creed, and may be in ai terms; and if the Sermon has 1 exhorted the people to come to t Communion, one of the Exhortatio should be read after the Prayer 1 the Church Militant; the gener practice, however, is to read a po tion, or the whole, of one of tf Exhortations after the Creed. { For any other jurpose, of whi notice may be given in church, t only proper time is after the Cree and such notices may be given on by the Minister. te OR HOLY COMMUNION. 353 to contemners of the ordinance ; and hence the notice to _blasphemers, &c., not to presume to come, was inserted }in it, instead of being addressed to the communicants at the time of Communion. Peter Martyr’s Exhortation was directed to be used zustead of the former, when the people were negligent to come to the Holy Communion: and for a twofold reason, first,’that communicants only were now present, and secondly, that a change had now been made in the position of this Address, which, like the other, was not to be read at the time of Communion, and hence the clause was omitted which referred to non- communicants standing by to gaze and look on. The ‘third Exhortation (1552) was appointed to be said at the! time of the celebration of the Communion; followed by the Invitation, which still retained its rubric, Then shall the Priest say to them that come to receive, &c. | _The rubric before the Confession was altered in 1661, in accordance with that introduced into the Prayer Book for Scotland,! and with the exceptions of the Presbyte- rians at the Savoy Conference.2 The Confession was omposed in 1548 from a longer form in Hermann’s ‘Consultation ;’? and a comparison of it with its original hows how our Reformers kept in view the truth that onfession was a personal action, an acknowledgment of personal sins ; and that it was not necessary to recur at all times to the sin of our nature, which in a Confession seemed to offer an excuse rather than an acknowledg- ent of personal transgression.* The Present Office. — The Confea Sion, 1 ‘Then shall this general Confes- tion be made, in the name of all those hat are minded to receive the Holy Communion, by the Presbyter him- elf, or the Deacon ; both he and all he people kneeling humbly upon their mees.’ Rubr. (1637). 2 Above, pp. 121, 129. 4g Above, P- 337. 4 The medizval Confession, meagre in every other expression, had one phrase which was enough to bring sin home to the individual conscience: ‘peccavi nimis cogitatione, locutione, et opere, mea culpa’ (above, p. 194). The words, ‘By thought, word, and deed,’ are due to this source; and those which follow, ‘provoking most AA THE LORD’S SUPPER, The Present Cfiice. The Absolu- tion. The Com- Sortable Words. The Preface. The Absolution is the old form,! with an additional clause which may have been taken from the same source? — and which makes the formulary to be also a declaration of the need of repentance and faith in order to forgiveness, _ The Comfortable Words that follow are the scriptural statements upon which the Absolution is grounded : they are due to the same Lutheran source. We come now to the more solemn part of the Office, anciently called the Canon, commencing with the Preface, — The opening Versicles are found in all Liturgies, as is | also the Angelic hymn Ter-sanctus,? which has probably been used in the Christian Church from the—Apostolic — The Proper Prefaces for the five great festivals are retained out of ten which occurred-in-the-Roman and ~That for Christmas Day was com=- That for Easter is-as-old as the Sac : age. English Missals.* posed in 1540.° mentary-of Gélasius :— justly thy wrath and indignation against us,’ are perhaps taken, as a single idea, from Pollanus (fol. 5), ‘perditi jam inde a prima nostra Origine, indies magis atque magis judicium tuum in nos provocantes vitee improbitate.’ 1 Above, p. 194, ‘Misereatur,’ &c. 2 See the Absolution in Hermann’s Consultation, above, p. 338, and also the Comfortable Words. 3 Bingham, Axtig. XIV. ii. § 3. Palmer, Orig. Zit. iv. § 16. ‘The English form of the Hymn contains little more than the song of the Seraphim (Isa. vi. 3). In some Liturgies the song of the disciples (Luke xix. 38) was added: see the medizeval form, above, p. 327. By what appears to be a printer’s care- lessness in 1559, the Hymn is not distinguished from the last clause of the Preface, which therefore is com- monly repeated by the people. 4 The five omitted are those for (1) the Epiphany, and throughout the Octave ; (2) Ash Wednesday ; (3) Feasts of the Apostles and Evange- lists; (4) the two festivals of Holy Cross; and (5) every festival of the Blessed Virgin Mary, except the Purification. The Roman Church ~ possessed a rich store of these [//a- tions, or, as they have been variously called, Prefaces, Contestations, Of Prayers of the Triumphal Hymn The Mozarabic Ritual has one for every Sunday and principal festival; the Ambrosian additionally for every day of the week. The Easte Liturgies have only one Preface, Neale, Essays on Liturgiology, p. 75: The English Church, previously to Bishop Osmund’s revision, appears to have had a Preface for every day that had a Collect : assuming that the (1051), preserved at Rouen, repre> sents the Use of the period. re 5 The old Preface was: “Οἱ per incarnati Verbi mysterium nova — mentis nostree oculis lux tuze claritatis OR HOLY COMMUNION. _ Et te quidem omni tempore, sed in hac potissimum die gloriosius preedicare, cum pascha nostrum immolatus est Christus. Ipse enim verus est agnus, qui abstulit peccata mundi: qui mortem nostram moriendo destruxit, et vitam resurgendo reparavit. The Preface for Ascension Day was probably com- posed by Gregory the Great :1— Per Christum Dominum nostrum. Qui post resurrectionem suam omnibus discipulis suis manifestus apparuit, et ipsis cer- nentibus est elevatus in ccelum, ut nos divinitatis sue tribueret esse participes. - The Preface for Whitsun Day was composed in 1549 ; the form in the Missal containing a very short and im- perfect allusion to the great event which is commemo- rated on this day.” The Preface for Trinity Sunday is as old as the time of Gelasius :— Qui cum unigenito Filio tuo, et Spiritu Sancto, unus es Deus, unus es Dominus, non in unius singularitate persone, sed in unius trinitate substantiz. Quod enim de tua gloria revelante te credi- mus, hoc de Filio tuo, hoc de Spiritu Sancto, sine differentia dis- cretionis sentimus. Ut inconfessione verze sempiternzeque deitatis, et in personis proprietas, et in essentia unitas, et in majestate adoretur zqualitas. Quam laudant angeli atque archangeli, Che- rubin quoque ac Seraphin, qui non cessant clamare una voce dicentes.* . The principal differences among the various reformed Communion Offices are found in the prayers that follow: in celebration of the Unity in Tri- nity. 1 Palmer, Orig. Lit. Iv. § 15. 2 «Per Christum Dominum nos- trum. Qui ascendens super omnes infulsit: ut dum visibiliter Deum cognoscimus, per hunc in invisibilium amorem rapiamur.’ All the Proper Prefaces in 1549 were appointed only for the day of commemoration: this was altered in 1552, in accordance with the old rubrics, which had ap- pointed the Prefaces of these days to be said throughout their Octaves : that for Whitsun Day is to be said only during the six following days, because the Octave is Trinity Sun- day, which has its Proper Preface, and which is said only on that day, coelos, sedensque ad dexteram tuam promissum Spiritum Sanctum hodi- erna die in filios adoptionis effudit. Quapropter profusis gaudiis totus in orbe terrarum mundus exultat. Sed et supernz virtutes atque angelica potestates hymnum gloriz tuz con- cinunt sine fine dicentes.’ 8 Missal Sar, col. 603. AA2 355 The Present Office. The Canon. 356 The Present Office. The Conse- cration. VV Commemos ration of God’s mer- cles. The ἐπίκλη- SiC as ᾿ The Prayer of Consecration? consists of three parts: THE LORD'S SUPPER, the arrangement, and, to some extent, the subjects which are introduced, turning upon the ideas of their several — compilers as to what is required for a valid consecration, — and the customs of primitive ages. The most usuaF¥ © arrangement was, after the Preface, to commence a long — prayer, or series of prayers, including the recitation of © the Words of Institution, and ending with the Lord’s Prayer. This was retained in the First Prayer Book of Edward VI., and was altered in 1552. j The Prayer in the name 6. of thé-communicants was composed for the ‘ Order of Communion’ (1548). an introduction expressing the meaning and objectof ἴῃς rite; a petition; and the words_of institution. There had always been in this part of the Office a commemo-_ ration of God’s benefits to man through Jesus Christ. The medizval Canon contained prayers for living and ᾿ dead persons; and any individual might bé there spe- cially mentioned, with the hope of deriving some benefit from the oblation that was made of the consecrated elements. Our Reformers carefully avoided all idea of the Church making sacrificial offerings to God in behalf of one or more individuals; they also reaffirmed a truth which had~been strangely controverted, that ‘the obla- tion of Christ-once offered is a full and peérfect_satis- faction for the sins of the whole world’? The Prayer is, 1 The rubric before the Prayer of back to the people, during the con- Consecration was added in 1661, to provide against inconveniences which had been felt in reaching the ele- ments, when they were placed in the middle of the table, and the table stood north and south. Some divines had sought to remedy this by stand- ing in front ofthe table, according to the order of 1549, ‘afore the midst of the altar,’ and therefore with their secration and their own reception, The priest is now directed to stand before the table Zo order the bread and wine, placing them so that he may conveniently reach them when he ἴδ᾽ to break the bread éfore the people: see Blunt, Parish Priest, p. 334. ἢ 2 See Laurence, Bampton Lectur 7 notes, pp. 299 sq. CR HOLY COMMUNION. ‘Grant that we receiving these thy creatures of bread and wine... Comp. the Form of the Grea Excommunication (Sarum Manu in Maskell, Aon. Rit, τι. pp. 286 305. This was a long declarat of general curses, ordered to be re four times a year ; viz. the first Su days in Advent and Lent, the S days after Whitsun Day, and | Assumption of ourLady. 4 Palmer, Orig. Zit. ch. xb THE OCCASIONAL OFFICES. Feria tv. in capite jejuni. Post sextam in primis fiat sermo ad populum st placuerit: deinde prosternant se clerici in choro, et dicant septem Psalmos penitentiales ‘cum Gloria Patri; ef antiphona, Ne reminiscaris. Kyrie eleison. Christe eleison. Kyrie eleison. Pater noster. 152 hec omnia sine nota dicuntur tam a.sacerdote quam a toto choro, puero interim tenente vexillum cilicinum prope sinistrum cornu altaris; detnde erigat se sacerdos cum adiacono et subdiacono, et solus dicat super populum conversus ad orientem coram dextro cornu altaris hoc modo. ΄ Et ne nos inducas in tentationem. Chorus respondeat, Sed libera nos. Salvos fac servos tuos et ancillas tuas : Deus meus sperantes in te. Mitte eis Domine auxilium de sancto: Et de Sion tuere eos. Convertere Domine usque quo: Et deprecabilis esto super servos tuos. Adjuva nos Deus salutaris noster : Et propter gloriam nominis tui, Domine, libera nos, et propitius esto peccatis nostris propter nomen tuum. Domine exaudi orationem meam. Et clamor meus ad te veniat. Dominus vobiscum. Et cum spiritu tuo. Oremus. Exaudi, Domine, preves nostras, et confitentium tibi parce peccatis: ut quos conscientiz reatus accusat, indulgentia tuz miserationis absolvat. Per Christum. Then several Collects were said: after which followed the ceremony of blessing and distributing ashes: the beginning of the Prayer, ‘O most mighty God, &c.’ is taken from the Benedictio Cinerum, and the remainder formed from one of the preceding Collects :— Omnipotens sempiterne Deus, qui misereris omnium, et nihil disti eorum que fecisti.... Domine Deus noster, qui offensione nostra non vinceris, sed atisfactione placaris : respice, quaesumus, super famulos tuos, qui 1 Miss. Sar. col. 123. 437 The Commi- nation. The Medie- val Service. Ps, li. The Lesser Litany ; The Lord's Prayer ; The Ver- . §t0bes. The Prayer, “Ὁ Lord, we beseech thee, &c.’ “Ὁ most mighty God, ὅζο.ἢ 438 The Commi- Nation. The Suppls catious, ‘Turn thou us, &c.’ Review of the Service. LHE OCCASIONAL OFFICES. se tibi graviter peccasse confitentur: tuum est enim absolutionem criminum dare, et veniam przestare peccantibus ; qui dixisti pceni- tentiam te malle peccatorum, quam mortem: concede ergo, Domine, his famulis tuis, ut tibi poenitentize excubias celebrent, et correctis actibus suis conferri sibi a te sempiterna gaudia gratulentur. Per Christum, The general supplication, said by the people after the: Minister, occupies the place of the medizval Procession: it is formed from portions of the ancient Service:— Convertimini ad me in toto corde vestro: in jejunio et fletu et planctu : et scindite corda vestra, et non vestimenta vestra: et con- vertimini ad Dominum Deum vestrum: quia benignus et misericors est; patiens et multum misericors; et preestabilis super malitia!.... Et interim cantentur sequentes antiphone. Exaudi nos, Domine, quoniam magna est misericordia tua: secundum multitudinem miserationum tuarum respice nos Domine....A/éa antiphona. Juxta vestibulum et altare plorabant sacerdotes et Levitz ministri Domini, dicentes: Parce, Domine, parce populo tuo; et ne dissipes ora clamantium ad te, Domine.” This Service differs from the other forms of Public Worship appointed in our Prayer Book, in being entirely supplicatory. Instead of singing the Psalms or reading them in a standing posture, the 51st Psalm, the Psalm says two prayers, which are petitions for absolution upon which the people plead for their own pardon in: series of earnest supplications: and the Service conclude with the blessing of the Jewish Church turned into th form of a precatory benediction.’ 1 A portion of Joel ii. was read for the Epistle in the Mass which followed the ejection of the penitents from the Church, col. 135. 2 These Anthems were sung during the distribution of the ashes: col. 134. 3 The American Prayer Book does not contain this Office: but at the end ofthe Litany, before the Gener Thanksgiving, on Ash Wednesday the two prayers, bn Lord, we b seech thee, &c.,? and ‘O mo mighty God, and merciful Fathe &c.,’ are appointed [ὁ be said ; tog ther with the supplications, Tw thou us, O good Lord, ἅς. THE OCCASIONAL OFFICES. SECT. VIII.—Forms of Prayer to be used at Sea. The first attempt at having Special Forms of Prayer for use at Sea was made by the Parliament, as a supple- ment to the Directory, when it was found that the pro- scribed Book of Common Prayer was used in all ships in which there was any observance of religion at all* At the Restoration, therefore, some proper forms were added to the revised Prayer Book. They are not a complete Office ; nor are they arranged in any particular order: but as additions to the Common Prayer,’ or as particular supplications, or thanksgivings, for deliverance from the perils of the sea or from the enemy, they are well adapted ‘to their several occasions.? 1 See above, p. 107, Lathbury, fist. of Convoc. pp. 497 sq. 2 The following is the first of the ARTICLES OF WAR :—‘ Officers are to cause Public Worship, according to the Liturgy of the Church of Eng- land, to be solemnly performed in their ships, and take care that prayers and preaching by the chaplains be performed diligently, and that the ‘Lord’s Day be observed.’ * These forms are retained in the American Prayer Book, with the necessary changes of expression, such as ships of war for Her Majesty's Navy, &c. This Prayer Book also contains A Form of Prayer for the Visitation of Prisoners, which was ‘treated upon by the Archbishops and Bishops, and the rest of the Clergy of Ireland, and agreed upon by Her Majesty’s Licence in their Synod, holden at Dublin, in the year 1711’ (Appendix to Bishop Mant’s Book of Common Prayer, with notes), and A Form of Prayer and Thanksgiving to Almighty God, for the fruits of the earth, and ac! the other blessings of his Providence, to be used yearly on the first Thursaay in November, or on such other day as shall be appointed by the civil autho- rity; and also Forms of Morning and Evening Prayer to be used in families. Besides these additional Forms of Prayer the American Prayer Book has A Book of Psalms in Metre, se- lected from the Psalms of David ; with Hymns, suited to the Feasts and fasts of the Church, and other Occa- sions of Public Worship; set forth and allowed to be sung before and after Morning and Evening Prayer, and also before and after Sermons, at the discretion of the Minister. This Hymnal was sanctioned by the Convention, Oct. 29, 1832. 440 The Ordinal, IHE OCCASIONAL OFFICES. SECT. [X.—The Form and Manner of making, ordaining, and consecrating of Bishops, Priests, and Deacons, according to the order of the United Church of England and Irelands From the earliest times of Christianity persons have been solemnly set apart for the ministry of the Church by imposition of hands and prayer.* Presbyters and Bishops may have been appointed to their office by elec- tion, or by the nomination of a Christian emperor: but the fitness of the person was examined by ecclesiastical regulations ; politan, if the party elect and it was the Bishop’s office, or the Metro- were himself a Bishop, to ordain him according to certain rules and ceremonies.® Orders ar: in the Reformed Church of if The only England are those which antiquity. The reformed companion to the first English Prayer Book in 15 508 and with a few changes was added to the revised Prayer The service was again revised by the Book in 1552. Convocation in 1661.® 1 The American Prayer Book re- tains our Ordinal, with some changes of phrase, and the omission of the oaths: it has also a Form of Conse- cration of a Church or Chapel, and an Office of Institution of Ministers into Parishes or Churches. 2 Cf. Acts vi. 6, xiv. 23; 2Tim.i. 6. 3 See Bingham, Azzy. Iv. ch. 1]. —vi. 4 These are the three Ordines ma- The Ovdines minores were jores. € 7 ς / subdeacons, ὑποδιάκονοι, ὑπηρέται, assistants to the deacons: acolyths, ἀκόλουθοι, an office peculiar to the Western Church, -attendants of the Bishop when officiating, and also as- sistants to the subdeacon: exorcists, ἐπορκισταί, or ἐξορκισταί, originally have claim to Apostolical Ordinal was prepared as 2 those who enjoyed the gift of the Spirit to pray over the ἐνεργούμενοι or δαιμονιζόμενοι, but at a later perio an office extending to the care of the catechumens: door-keepers, ostiari janitores, Suppot, πυλωροί : readers, lectores, ἀναγνωσταί, mentioned 1 Tertullian (De Prescript. c. 41): am singers, cantores, ψαλταί, to lead he ecclesiastical music, an office datiny at latest from the middle of the fourt century. Guericke, ὃ xiv. pp. 61 sq The seven orders of the Roma Church are the holy, or greater, vi the priest, deacon, and sub-deacot and the lesser, viz. acolyte, exorcis reader, and porter. , 5 Above, p. 31. P 6 Lathbury, “ist. of Convoc. p. 28 . . »». j THE OCCASIONAL OFFICES. 441 The canonical seasons for Ordination are the Sundays | te orainan following the Ember weeks,’ although upon urgent occa- Canonical sion it may be administered upon some other Sunday or Holyday. The canon also directs it to be done ‘in the time of Divine Service,’ that is, in the Communion Office, according to the universal custom of antiquity ;? the particular time varying for the different Orders: the Ordination of Deacons is after the Epistle ; the Ordina- tion of Priests is after the Gospel; and the Consecration of Bishops is before the Offertory. _ At the Reformation the ceremonial of Ordination was much simplified, and the prayers were almost entirely new compositions: yet, in the general arrangement of these Services, and in the peculiarities which distinguish them from all others,—such as the introduction of the Litany into the Communion. Office,—the ‘form and manner’ of conferring Holy Orders is the same that has been used for many centuries. This will be seen in the following extracts, which contain all the passages here the medizval furnished matter or hints towards he composition of the reformed Ordinal :*— Celebratio Ordinum. * Oualiter : - 5 ὃ 2 νει ¢ . | Ordines Dum offictum (Miss@) canttur, vocentur nominatin illi gut ordi- | generaies andi sunt.... Oratio. Deus quiconspicis.... See: Deinde sedeat episcopus ante altare conversus ad ordinandos, et rchidiaconus capa indutus humiliter respiciens in episcopum cum 1 Canon XXXI. above, plete, if not the only full account of (1604) : . 265. 2 Palmer, Orig. Lit. ch. xii. § 6. 3 The whole question has been fully tated in Mr. Walcott’s recent volume nm the Ordinal: see also the new dition of Courayer, Ox the Validity English Ordinations, Oxf. 1844; da valuabletract by Bishop Burnet, ntitled 4 Vindication of the Ordina- ms of the Church of England, 2d Lond. 1688. But the most com- the Origines of our English Ordinal, together with an interesting series of illustrations of its Forms, is given b Mr. Blunt, in Zhe Annotated Boek of Common Prayer, pp. 530—577. * Maskell, AZon, Rit. 111. pp. 154 sqq., Célebratio Ordinum: see p. cxi., and notes pp. 200, 208. Cf. Lib. Pontifical. Exon. (ed. Barnes, 1847), Qualiter ordines generales agantur, pp. 76 sqq. “a 442 THE OCCASIONAL OFFICES. ; Tne Ordinal. | zs verbis alloguatur, ita dicens: Postulat heec sancta ecclesia reverende pater, hos viros ordinibus aptos consecrari 5101 a vestr: paternitate. Resp. efiscopz: Vide ut natura, scientia, et moribu: tales per te introducantur, immo tales per nos in domo Domin ordinentur personz, per quas diabolus procul pellatur, et cleru: Deo nostro multiplicetur. esp. archidiaconi : Quantum ad huma. num spectat examen, natura, scientia, et moribus digni habe ut probi cooperatores effici in his, Deo volente, possint. Notice to che Quibus expletis dicat episcopus: Auxiliante Domino, et Salvato: a °% !nostro Jesu Christo, praesentes fratres nostri in sacrum ordiner electi sunt a nobis, et clericis huic sanctz sedi famulantibus. Al ad officium presbyterii, diaconii, vel subdiaconii, quidam vero ad czeteros ecclesiasticos gradus. Proinde admonemus et postulamus, tam vos clericos quam czeterum populum, ut pro nobis et pro illis, puro corde et sincera mente apud divinam clementiam interceder dignemini, quatenus nos dignos faciat pro illis exaudiri: et e0 unumquemque in suo ordine eligere, et consecrare per manus nostra dignetur. Siquis autem habet aliquid contra hos viros, pro Deo propter Deum, cum fiducia exeat et dicat, verumtamen memor § communionis sue. ΠΣ F cay: Tunc dicat archidiaconus: Accedant qui ordinandi sunt ostiat pst com- |,,.. lectores.... exorciste....acolyti.... subdiaconi...% Recedant qui ordinati sunt subdiaconi; accedant qui ordinan sunt diaconi et sacerdotes. Deacons and| Deinde accedentes gui ordinandi sunt diacont et sacerdotes hia vestibus suis, et prostrato episcopo ante altare cum sacerdotibus levitis ordinandis, postea duo clerici incipiant litantiam.... The Litany, Cum ventum fuertt ad, Ut domnum apostolicum, ὅς. Te Τ with special | samus, &c.: Evigens se episcopus et vertens se ad ordinandos dita suffrage in- ᾽ ' serted. Ut electos istos bene--dicere digneris. Te rogamus. Ut electos istos bene--dicere et sancti--ficare digneris. rogamus. Ut electos istos bene--dicere, sancti--ficare, et conser digneris. Te rogamus. Hoc peracto, genufiectat episcopus cum ceterts ministris, usque finem litani@.. . Ordination Finita litania, redeant sacerdotes electi ad loca sud, remane. Sf Deacons. | Yoajitis ad consecrandum, et episcopus dicat eis sine nota, 56 Diaconum oportet ministrare ad altare, evangelium legere, D tizare, et preedicare. ; Quibus inclinantibus, solus episcopus, gui 405 benedicit, ma super capita singulorum ponat, dicens, solus secrete: Accipe ' 4 THE OCCASIONAL OFFICES. secrantur. endos, sua electione sanctificet .. tibi gratiam, qui vivit et regnat. Amen.... Post evangelium . 1 This rite of delivering the Book f the Gospels in the Ordination of eacons is considered to have ori- inated in the English Church. It is ound in the earliest English Pon- ificals, while others, written before he ninth century, have it not. Inthe ork (732—766): ‘Dzaconus cum dinatur, circumdetur ejus humerus inister cum stola, et tradat ei Evange- ium, et dicat: Accipe istud volumen vangelii, et lege, et intellige, et aliis Ρ ontifical of Archbishop Egbert of tum Sanctum. Qa non ad sacerdotium sed aa ministertum con- Sequitur prefatio super inclinatos diaconos : Oremus, dilectissimi, Deum Patrem omnipotentem, ut super hos famulos suos, quos ad oficium diaconatus assumere dignatus est, bene-kdictionis suze gratiam clementer effundat, et consecrationis indultz propitius dona conservet, et preces nostras clementer exaudiat: ut que nostro gerenda sunt ministerio, suo benignus prosequatur auxilio, et quos sacris mysteriis exequendis pro nostra intelligentia credimus offer- Finita prefatione, tunc episcopus tradat cuilibet diaconorum stolam, dicens: In nomine Sanciz Trinitatis, accipe stolam immor- talitatis : imple ministerium tuum, potens est enim Deus ut augeat Post hec tradat eis librum Evangeliorum; dicens: In nomine Sanctz Trinitatis, accipe potestatem legendi evangelium in eccle-| sia Dei, tam pro vivis quam pro defunctis, in nomine Domini. Benedictio. Domine sancte, Pater fidei, spei, gratiz, et perfectuum munerator, qui in ccelestibus et terrenis angelorum ministeriis ubique dispositis per omnia elementa voluntatis tuze diffundis effec- tum : hos quoque famulos tuos speciali dignare illustrare aspectu, ut tuis obsequiis expediti, sanctis tuis altaribus ministri puri accres- cant, et indulgentia puriores, eorum gradu, quos Apostoli in sep- tenario numero, beato Stephano duce ac przvio, Sancto Spiritu auctore, elegerunt, digni existant, et virtutibus universis, quibus tibi servire oportet, instructi polleant. Per Dominum.... ... Gicat archidiaconus: Accedant qui ordi-!| Ordination andi sunt sacerdotes.? Deinde episcopus dicat : Sacerdotem oportet | fferre, benedicere, przesse, preedicare, conficere, et baptizare. Benedicenie eos episcopo postea et manum super capita eorum trade, et tu opere adimple. Deinde Solus episcopus, gui eum benedicit, ma- mus suas super caput illius ponat....’ Martene, De Antig. Rit. τ. cap. viii. art. ix. Cf. Maskell, A/on. Rit. 111. 200 ; Blunt, Axnotated Prayer Book, : ae. 3 The address, and the questions that follow it, are in some degree peculiar to our Ordinal. They may have been modelled upon the corre- sponding portion of the Office of Consecration of Bishops, and intro- " ——_— —_— 443 The Ordinal Delivery of the Book of the Gospels. of Priests. 444 fhe Ordinal. | Ζ67167276, et nihil ets dicente, et una manu tangente, et omnes presh; THE OCCASIONAL OFFICES. tert, gut presentes sunt, manus suas super capita eorum levata teneant. Sequitur prefatio sacerdotum : Oremus, dilectissimi, Deum Patrem omnipotentem, ut super ho famulos suos, quos ad presbyterii munus elegit, ccelestia don: multiplicet, et quod ejus dignatione suscipiunt, ipsius consequantu auxilio.... Seguitur consecratio, Deus sanctificationum omnium auctor cujus vera consecratio, plenaque benedictio est, tu, Domine, supe: hos famulos tuos, quos presbyterii honore dedicamus, munus tua benedictionis effunde: ut gravitate actuum et censura vivendi pro: bent se esse seniores, his instituti disciplinis, quas Tito et Timothec Paulus exposuit, ut in lege tua die ac nocte meditantes, quoc legerint credant, quod crediderint doceant, quod docuerint imiten- tur; justitiam, constantiam, misericordiam, fortitudinem, czeteras- que virtutes in se ostendant, exemplo probent, admonitione con- firment, ac purum et immaculatum ministerii sui donum custodiant: et per obsequium plebis tueze, panem et vinum in corpus et sanguinem Filii tui sancta et immaculata benedictione transforment, et invio- labili caritate, in virum perfectum, in mensuram eetatis plenitudinis Christi, in die justi et aterni judicii, conscientia pura, fide plena, Spiritu Sancto pleni persolvant. Per eundem. i Expleta autem hac oratione, genufiectendo coram altare incipiat episcopus hymnum εἶ f perducere dignetur. ‘Zune eo inch duced to preserve uniformity in the several Offices (Palmer, Ovig. Lit. ch. xii. 8 7). There is a short form of examination in an Ordinal of about the eleventh century: ‘ Z/zsc. Est dig- nus? esp. Dignus est. Zpzsc. Est justus? esp. Justus est. ‘ Efzsc. Faciat illum Deus semper in suo servitio dignum et justum manere. Deinde interrogat episcopus presby- terum his verbis: Vis presbyterii gradum in nomine Domini accipere? BR. Volo. Vis in eodem gradu quan- tum przevales et intelligis secundum canonum sanctiones jugiter manere? k. Volo. Vis episcopo tuo ad cujus. parochiam ordinandus es obediens et consentiens esse secundum justitiam et ministerium tuum. I. Volo. Vo- luntatem tuam bonam et rectam ad perfectionem sibi bene placitam Deus dab nato, imponat manum super caput ejus, et omnes presbyteri gui adsunt manus suas juxta manum episcop super caput illus teneant: et ille dé orationem super eum.’ Martene, Eccl, Rit. 1. 146. i 1 This hymn appears to have beet introduced into this part of the Office of the Western Church late in the eleventh century: Maskell, II. ] 211, zote. Its composition has bee attributed to St. Ambrose, but 1 is not claimed by his Benedictin editors. It may be assigned t Rhabanus Maurus, Abbot ἃ Bishop, of the ninth century. Ti metrical versions are given in ¢ Ordinal: the first, or shorter versi¢ probably made by Dryden, ν᾿ added in 1661. / THE OCCASIONAL OFFICES. 445 | The Ordinal, Veni, Creator Spiritus, - Mentes tuorum visita: The Hymn, f τ ‘Come, Holy Imple superna gratia Ghost, ἄς; Que tu creasti pectora. Qui Paraclitus diceris, Donum Dei altissimi: Fons vivus, ignis, caritas, Et spiritalis unctio. Tu septiformis munere, Dextrz Dei tu digitus: Tu rite promissum Patris, Sermone ditans guttura. Accende lumen sensibus, Infunde amorem cordibus : Infirma nostri corporis Virtute firmans perpetim. Ἁ Hostem repellas longius, Pacemque dones protinus : Ductore sic te previo Vitemus omne noxium Per te sciamus da Patrem, Noscamus atque Filium: Te utriusque Spiritum Credamus omni tempore. EE ὦ 8..........ὕ0..................νϑ ES, Ee Sit laus Patri cum Filio, Sancto simul Paraclito: Nobisque mittat Filius Charisma Sancti Spiritus. Amen. Deinde dicat episcopus totam missam.... Anteguam dicatur postcommunio, ponat episcopus manus suas uper capita singulorum, dicens :* Accipe Spiritum Sanctum: quorum remiseris peccata, remittuntur eis: et quorum retinueris, etenta erunt. | ? Breve Sar., Jn die Pentecostes,ad 2. This second imposition of hands, ertia#. Daniel, 7hes. Hymnol. 1. with the words, ‘Accipite Spiritum | 213 Sanctum, &c.,’ appears not to be 4406 -- The Ordinal. Consecration of Bishops. The Address, ‘ Brother, forasmuch as, &c.’ The Examt?- nation. The Oath of Canonical Obedience. THE OCCASIONAL OFFICES. Consecratio electt in Episcopum.s Incipit consecratio electi in episcopum, que est agenda die dominica, et non tn alia festivitate, anteguam missa celebretur. Ipse vero electus sacerdotalibus vestibus induatur, preter casulam....et duo com- provinctales episcopt deducant eum per manus coram metropolitano examinandum.... Tunc dicat metropolitanus: Antiqua sanctorum patrum institutio docet et preecipit, ut is quiad ordinem episcopatus. eligitur, antea diligentissime examinetur cum omni caritate, de fide Sancte Trinitatis, et interrogetur de diversis causis vel moribus, quz huic regimini congruunt, et necessaria sunt retineri, secundum Apostoli dictum, manus cito nemini imposueris; et ut etiam is qui ordinandus est antea erudiatur, qualiter sub hoc regimine constitu- tum oporteat conversari in ecclesia Dei, et ut irreprehensibiles sint| etiam, qui ei manus ordinationis imponunt. Eadem itaque aucto- ritate, et precepto, interrogamus te, dilectissime frater, caritate sincera, 51 omnem prudentiam tuam, quantum tua capax est natura, divinze Scripturze sensibus accommodare volueris? esp. Ita volo, ex toto corde, in omnibus obedire et consentire. Vis ea que ex divinis Scripturis intelligis, plebem cui ordinandus es, et verbis docere et exemplis ? hesp. Volo. Vis traditiones orthodoxorum patrum, ac decretales sanctz apo- stolicee sedis constitutiones, veneranter suscipere, docere, atque servare? esp. Volo. Vis sanctze Cantuariensi ecclesize et mihi, meisque successori+ | bus subjectionem, et obedientiam per omnia exhibere, secundum canonicam auctoritatem, et decreta sanctorum pontificum ὃ Volo. Tunc dicat pontifex: Profitere. Hic legat professionem....1n Deinomine. ecclesiz electus, et a te, reverende pater, nomine N. Cantuariensis archiepiscope, totius Angliz primas, consecrandus antistes, tibi et earlier than the twelfth century: see Maskell, 111. p. 220, zote. Whitgift (Defence of the Answer to the Admoni- tion, Works, ed. P. S. L p. 489) thus explains the use of the words: *The bi- shop byspeaking these words doth not take upon him to give the Holy Ghost, no more than he doth to remit sins, when he pronounceth the remission of sins; but by speaking these words of Christ, he doth show the principal duty of a minister, and assureth him of the assistance of God’s Holy Spiit, Resp. Ψ rs 5 Amen. EgoN. talis. if he labour in the same accordingly.” The American Office retains our form of words, ‘ Receive the Holy Ghost for the office and work of a Priest, &c.’ ; but provides also another which may be used in its stead, ‘ Take thou authority to execute the Office of a Priest in the Church of God, now committed to thee by the imposition 2 of our hands. And be thou a faithft i peor. &e.’ 1 Maskell, Aon. ‘Rit III. pp. 5644. δ - THE OCCASIONAL JFFICES. ‘sancte Cantuariensi ecclesize metropoliticze, tuisque successoribus in dicta ecclesia Cantuar. canonice substituendis, debitam et cano- nicam obedientiam, reverentiam, et subjectionem, me per omnia adjutor ero ad defendendum, retinendum, et conservandum, salvo ordine meo: sic me Deus adjuvet, et sancta Dei evangelia. Et preedicta omnia subscribendo propria manu confirmo.® JInterrogatio. Vis mores tuos ab omni malo temperare, et quan- tum poteris, Domino adjuvante, ad omne bonum commutare? Resp. Volo. docere? esp. Volo. Vis semper esse divinis negotiis mancipatus, et a terrenis negotiis ‘vel lucris turpibus esse alienus, quantum te humana fragilitas con- ‘cesserit posse? esp. Volo. Vis humilitatem et patientiam in temetipso custodire, et alios similiter docere? Resp. Volo. Pauperibus et peregrinis, omnibusque indigentibus, vis esse, propter nomen Domini, affabilis et misericors? Kk. Volo. Tune dicat ez pontifex: Hzc omnia et cetera bona tribuat tibi ‘Dominus, et custodiat te, atque corroboret in omni bonitate. ‘Amen. | Interrogatio. Credis....?3 . Credis etiam novi et veteris Testamenti, legis, et prophetarum, >t apostolorum, unum esse auctorem Deum ac Dominum omnipo- jentem? Resp. Credo. | Deinde cantor incipiat offictum misse@ de die... .usgue ad tractum )...Luterim archiepiscopus .... accipiens vestimenta induet eum (qui ; dinandus est) cum sandaliis, alba, stola, manipulo, tunica, dalma- 1% et casula.... Et ascendat ad altare....et sedendo dicit: Lpiscopum oportet judicare, interpretari, consecrare, confirmare, dinare, offerre, et baptizare. Oremus, dilectissimi nobis, ut huic viro ad utilitatem ecclesiz | * This clause, ‘secundum...jurium,’ eleventh Council of Toledo (675) di- hs been erased, and the following rected that every ecclesiastical person |serted in the margin: ‘secundum should promise obedience to his τὰ et statuta hujus regni.’ Maskell, superior at ordination. In the ninth You. Rit. il. p. 247. century the Bishops of Gaul made |! 13 ‘The promise of obedience to written promises to obey their Metro- je Metropolitan was not custom- politans.’ Palmer, Orig. Zit. τι. p-291. y in the earliest ages. Itseemsto 3 Inquiries relating to the Holy jve commenced in Spain, where the Trinity and the Eucharist exhibiturum profiteor et promitto, secundum decreta Romanorum || pontificum tuorumque jurium,' et preedicte sancte Cantuar. ecclesiz |. Vis castitatem et sobrietatem, cum Dei auxilio, custodire et } 448 The Ordinal. — The Litany, with speciat suffrage. The Prayer, ‘ Almighty God, and most merci- ful Father, &e.’ The delivery of the Book of the Gospels. The last Col- lect, ‘ Most merciful Fa- ther, &c.’ ἡ Review of the Office. THE OCCASIONAL OFFICES. provehendo, benignitas omnipotentis Dei gratize suz tribuat largi tatem. Per Dominum. | Εἰ statim a duobus episcopis tncipiatur litania. Fintta litania.... duo episcopt ponant et teneant evangelioru codicem super cervicem ejus et inter scapulas clausum, et ordinatore super eum Sundente benedictionem, episcopi gui adsunt manibus suis caput ejus tangant, et dicat ordinator: Veni Creator, ui SUDTE wine's ᾿ Post unctionem. Hoc, Domine , copiose in ejus caput influat .. .. Sint speciosi munere tuo pedes ejus ad evangelizandum pacem, ad evangelizandum bona tua. Da ei, Domine, ministerium τε- conciliationis, in verbis et in factis, in virtute signorum et pro- digiorum. Sit sermo ejus et preedicatio non in persuabilibus humanze sapientize verbis, sed in ostensione spiiitus et virtutis. Da ei, Domine, claves regni ccelorum, ut utatur, non glorietur, potestate quam tribuis in ordinances of other Churches are velid, because they have not bishops. i Art. XIX., XXIII., XXXIV., and xvi.; Whitgift, Works (ed. Park. .), I. p. 184. Ina Form of Prayer 80), intercession is made ‘for the lurches of France, Flanders, and ‘such other places’ as were then fering persecution from ‘the Princes the earth who are become his [An- arist’s] slaves and butchers’: A7/iza- afterwards on all Bishops (Palmer, Orig. 412. τι. pp. 290 sqq.), was pro- hibited.by Henry VIII. ; and in its place the oath of the King’s Supre- macy was taken by the Clergy (1531) with the proviso, ‘quantum per Christi legem licet.? See Hook, Church Dict. art. SUPREMACY. The word sove- retgnty was preferred by Elizabeth (see above, pp. 31, 60), and thus ex- plained :—‘under God to have the sovereignty and rule over all manner persons born within these her realms, dominions, and countries, of what estate, either ecclesiastical or tem- poral, soever they be, so as no other foreign power shall or ought to have any superiority over them:’ Jrzju2¢- tions (1559), Cardwell, Doc. Ann, 1. P. 233: GG 450 The Ordinal. Ceremonies. THE OCCASIONAL OFFICES. ecclesiastical Ministers, as the counterpart of the oa’ which is taken by the Sovereign, to ‘preserve to tl Bishops and Clergy, and to the churches committed ᾿ their charge, all such rights and privileges as by la shall appertain unto them.’ The only essentials of val Ordination are prayers or benedictions with the Ap: stolic imposition of hands:1 and these are found in οἱ Ordinal, united with a most simple and significant cer mony, viz. the delivery of the New Testament to Deacon, and the Bible to a Priest and to a Bisho The ancient distinction between the Orders of tt Clergy is also maintained, in the old practice of admi ting to the diaconate by the hands of the Bishop alone while in the Ordination of a Priest, all the Pries present together with the Bishop lay their hands upe his head;? and in the Consecration of a Bishop, th Bishops present join with the Archbishop in the sam solemn rite.® byter cum ordinatur, episcopo eu benedicente, et manum super cap ejus tenente, etiam omnes presia 1 Palmer, Ovig. Lit... ΤΡ 5204 Collier, Zccl. Hist. V. pp. 366 sqq. 2 1 Tim. iv. 14. 3 Cf. Concil. Carthag. Iv. (398), to which so many of the ancient rubrics of the English Ordinals are to be traced (Maskell, AZoz. Fit. IT. 194). Can. 11. : ‘Episcopus cum ordi- natur, duo episcopi ponant et teneant evangeliorum codicem super caput et cervicem ejus, et uno super eum fundente benedictionem reliqui omnes episcopi qui adsunt manibus suis caput ejus tangant.’ Can. III: ‘ Pres- qui preesentes sunt manus suas ] manum , ©Piscopi goat caput εἰ teneant.’ Can. Iv.: ‘ Diaconus Οἵ ordinatur, solus episcopus, qui eu benedicit, manum super caput 1 i ponat: quia non ad sacerdotium, § Ἶ ad ministerium consecratur.’ Mans ἽΠ. 951. This decree seems to ha prevailed in the Latin Church: Bin ham, “4217. 11. 19, ὃ 10. THE OCCASIONAL OFFICES. 451 The Queen’s Accession. Sect. X—A Form of Prayer with Thanksgiving to _ Almighty God, to be used in all Churches and Chapels within this Realm, every Year, upon the Twentieth Day of Fune,; being the Day on which Her Majesty began Her happy Reign. Four special Services! were ‘annexed to’ the Book | ric state of Common Prayer, until the year 1850, by the authority | “’?7”* of a proclamation customarily issued at the commence- ent of each reign. Thus the authority for using them, instead of the Service enjoined by the Act of Uniformity, Ι \ ang the day itself.” ᾿ | nent. Ϊ Ϊ , h u 1 See The Original Services for the } tate Holy Days, with Documents re- ip ting to the same, by the Rev. A. P. ercival (1838). | 2 There is no Act of Parliament njoining the observance of this day ; jut it has been observed with special jrayers in every reign siné@e the Re- prmation. The Service (1576, 1578) printed in Liizabethan Liturgical jervices (Park. Soc.) pp. 548 sqq. /anon 11. (1640) enjoined the obser- ‘ance of the day, and recognised ‘the articular form of prayer appointed y authority for that day and purpose’ Vardwell, Synodalia, 1. p. 392; Pev- indeed the only authority for the special Service on the nniversary of the Sovereign’s Accession, or for observ- The observance of the three days Nov. 5, Jan. 30, May 29) rested upon Acts of Parlia- The 5th of November was kept in memory of the Gunpowder Treason, or Papists’ Conspiracy ;? the 29th of May, in memory of the birth and return of the king, arles II.;* and the 30th of January, as a fasting day, Ἢ memory of the murder of King Charles I.;° and the cival, p. 25); buta later statute (1661, 13 Car. II. c. 12) forbad the enforce- ment of these canons (Percival, p. 8). A new form was compiled by com- mand of James II. ; some considera- ble alterations were made in the time of Queen Anne ; at the accession of George I. the Prayer for Unity was added, and the First Lesson, Josh. i. I—9, was substituted for Prov. viii. 13—36. Cardwell, Conferences, p. 385, vote; Lathbury, Hist. of Con- voc. pp. 387 sqq. 8 Stat. 3Jac. I. c. 1; Percival, p. 17. * Stat. 12 Car. II. c. 14; ib. p. 20, * Stat. i2Car. ΤΙ, ς, 303 δ. Ὁ. ΤΌ; GG2 452 The Queen’s Accession. Offices for whe three days sanc- tioned by Convoca- tion. ' Altered by Royal au- thority. . Construc- tion of the Services. a, (sensi teestesessnndensesne SS ee a ΣΟ THE OCCASIONAL OFFICES. Convocation provided a Service for each of these occa- sions. While the Convocation (1661) was engaged upon the revision of the Prayer Book, the Service for the 5th of November (1605) was revised, and the Offices for the 29th of May and the 30th of January! were sanctione¢ But these Offices were not sent with the Prayer Book te the Parliament. Hence there were special Services fo these days, which had what might be considered sufficient authority, although not the force of law ; viz. the sane tion of Convocation and the Crown. In process of ti however, changes were introduced into these Office James II. ordered the 29th of May to be observed ἴῃς more general memory of the Restoration of the Roys Family, and accordingly altered the Service which ha been provided by Convocation for that day.2 An William III. ordered the 5th of November to be observe also in memory of his landing in England, and altere¢ that Service accordingly. Hence these Offices, in the shape in which they were annexed to the Prayer Book, had only the authority of the Crown; exercised, too, times when such dispensing power was certain to b disputed, when James II. was introducing Popery, an William III. was favouring the Presbyterians. These Services are all constructed upon one mede 1 Two Offices for the 30th of 23. ‘Some alterations were made January were published in 1661. One of these contained a petition in allu- sion to the martyrs: ‘that we may be made worthy to receive benefit by their prayers, which they, in commu- nion with the Church Catholic, offer up unto thee for that part of it here militant.’ This was laid aside, and another form published, which was again altered, as well as that for the 29th of May, by the Convocation in 1662. Lathbury, Ast. of Convoc. pp- 305 sqq. ,and Hust. of Prayer Book Ῥ. 334. the Services for the 30th of Janus and the 29th of May by the Bishoy by authority of the Crown, neit the Convocation nor the Parliame being consulted.’ Lathbury, Hist. Convoc. p. 313. 3 Percival, p. 15. It was revi by Patrick. See Lathbury, pp. 333 4 The particulars of the extensi changes introduced into these Offiee may be seen in Mr. Percival’s co parative arrangement of thea sanctioned by Convocstion, snd commonly printed. THE OCCASIONAL OFFICES. ey commence with proper sentences of Scripture : a| me Queen's Accession. anticle is appointed instead of Venzte, compiled of ingle verses from the Psalms: Proper Psalms, and essons: additional suffrages after the Creed: long roper Collects instead of the Collect for the day : a long rayer to be inserted at the end of the Litany: and proper Collect, Epistle, and Gospel, in the Communion ffice. The wisdom of retaining such commemorations of olitical events need not be discussed here; since the nly special Service now retained is that for the day of e Sovereign’s Accession: the same authority which nnexed the other three Forms to the Prayer Book has used them to be removed from it, by a Royal Warrant, ated the 17th day of January, 1&59. AP PEN Pex. I, Note on the Lectionary (1871). 11. Note on the proposed ‘ Amendment of the Rubrics’ (1879). Ill. Lections from the Bible, according to the Sarum Breviary. IV. A Tabular View of the Order of Morning and Evening Prayer, compared with the Morning and Evening Offices of the Medieval English Church, and also with the proposed kevision of the Roman Offices in the sixteenth century. V. A Tabular View of the Arrangement of the several parts of the Communion Office. VI. A Table of Dates of Events connected with the History of the Book of Common Prayer 1 Compare Mr. Freeman’s Tables, exhibiting a comparison of the Re- vised with the Ancient English Of- fices ; Principles of Divine Service, pp. 288 sq. 2 Compare Bulley, Zadbulev View of the Variations, &c. For the comparative structure of the Eastern and Western Liturgies, see Mr. Hammond’s Liturgies, Eastern and Western, Introd. p. xxvi. 3 See Riddle, Ecclestastical Chro- nology. : NOTE ON. THE, LECTIONARY THE ‘ Third Report of the Commissioners appointed to ingutre zmto the Rubrics, Orders, and Directions for regulating the Course and Conduct of Public Worship, &c. (1870), contains the revised Lectionary. | For the First Lessons on Sunday the old order is retained, commencing Isaiah in Advent, and Genesis on Septuagesima. Isaiah is read to the third Sunday after the Epiphany ; chapters of Job are appointed for the fourth Sunday, and from the Book of Proverbs only for the more rarely occurring fifth, and for the very rarely occurring sixth Sunday. After Trinity Sunday the Lessons are taken, as before, from the historical Books ; and the seven- teenth and following Sundays bave Lessons from the Prophets, beginning with Jeremiah. Lessons are appointed for a twenty- seventh Sunday, which are always to be read on the Sunday next before Advent. A praiseworthy novelty in the scheme provides more of these selected portions of the Old Testament: a second series of Lessons is given for Evensong on Sunday, to be read at a third Service, and which may be read with advantage at the ordinary Afternoon Service, in alternate years, in churches where there is not a third Service. The Second Lesson for such third Service may be any chapter from the Gospels, except on four Sundays for which alternative Second Lessons are appointed. The order of First Lessons in the Daily Calendar is retained ; but by introducing portions of the Books of Chronicles, and additional chapters of other Books, the reading of Canonical Scripture is continued to October 27; and as Isaiah is begun on 'NOTE ON THE LECTIONARY. 457 November 109, the intervening days only have Lessons from the Apocryphal Books of Wisdom, Ecclesiasticus, and Baruch. The Table of Lessons Proper for Holy Days has had a careful revision ; and Canonical Scripture is appointed for the Saints’ days in place of the Apocrypha, from which four Lessons only are taken. Also special Lessons are appointed for Ash Wednesday, and for Monday and Tuesday before Easter.* Another leading feature of the new arrangement is the Table of Second Lessons. The New Testament (except the Revelation) is read through, once in the Morning and once in the Evening; the Gospels being read in the Morning during the first half of the year, and at Evening Prayer during the latter half of the year; while #he Acts and the Epistles are read at Evening Prayer from January to June, and in the Morning from July to December. This Course ends at December 16; the remaining days are supplied by the Book of the Revelation. Thus, whatever may be the success of the effort, a work has been attempted, the want of which has been felt since the beginning of the reign of Queen Elizabeth, and which was, during a portion of the time, supplied irregularly by the permission and encouragement given to individual Ministers to select chapters more suited than those in the Calendar for the edification of their Parishioners. And now, besides a shortened Service for week-days, which may be varied almost at discretion, liberty is given, with the sanction of the Ordinary, to read other selected Psalms and Lessons on any _ special occasion. 1 Useful and suggestive notes found in A Companion to the Le- upon the selected First Lessons for tiomary, by Rev. W. Benham, Sundays and Holy Days will be London, 1873. II, NOTE ON THE PROPOSED AMENDMENT OF THE RUBRICS (1879). THE Convocation of Canterbury has issued a schedule of proposals, under the name of Amendment of the Rubrics. The work may be called a revision of the Prayer Book. It is an attempt to bring the Rubrics into exact agreement with the general practice, and to make them (as some legal decisions seem to require them to be) a complete guide to every particular thing which the minister is to say or do: and so pages of these pro- posals simply give the form of legal sanction to usages which are already established customs in one or another Cathedral or Parish Church.t Although this schedule of amendments may never become law, it is an interesting document, containing much that is good, with much that is questionable ; and it may be compared with the proposed revision of 1689. The following are points where it goes beyond the sanction of existing usages, or which are open to debate. Proper Psalms are selected for ten Holy Days, besides the four Feasts, and the two days for which Psalms were appointed at the last revision. And the Psalms for Christmas Day (when not falling on ἃ Sunday), Easter Day, and Ascension Day, may be used _ on the Sunday following. " 1 £.g,,an anthem or hymn ΤΥ ἃ sermon the service may be con- be sung after the Third Collect,and cluded with a Blessing, or a hymn © a sermon may be preached; or this may be sung, and a Collect said © may come after the Morning or _ before the Blessing, A person de- Evening Prayer, A sermon may _ siring the prayers of the congre- be preached as a separate service, gation may be mentioned in the preceded by a Collect with or with- usual way in the Litany. The out the Lord’s Prayer, or by the shortened Form of Service, as now Bidding Prayer, or by any duly often used, is sanctioned. authorised special service. After NOTE ON PROPOSED AMENDMENT OF RUBRICS. 459 A Table is given to regulate the Service when two Feasts or Holy Days fall upon the same day. The Ornaments Rubric remains, with the additional words,—‘ until further Order be taken by lawful autho- rity :’ but a paragraph is subjoined in conformity with the idea that runs through so much of these amendments :— ‘In saying Public Prayers, and ministering the Sacraments and other rites of the Church, every Priest and Deacon shall wear a surplice with a stole or scarf and the hood of his degree, and in preaching he shall wear a surplice with a stole or scarf and the hood of his degree,‘ or if he think fit a gown with hood and scarf; and no other ornament shall at any time of his ministrations be used by him .contrary to the monition of the Bishop of the Diocese. ‘Provided always that this Rubric shall not be under- stood to repeal the 24th, 25th, and 58th of the Canons of 1604.’ The Confession of our Faith, commonly called the Creed of St. Athanasius, or Quicungue vult, has an explanation added :-— ‘For the removal of doubts and to prevent dis- quietude ... . it is hereby solemnly declared— “a1. Phat the Confession of our Christian. ‘Faith, commonly called the Creed of St. Athanasius, doth not make any addition to the faith as contained. in Holy Scripture, but warneth against errors which from time to time have arisen in the Church of Christ. ‘2. That as Holy Scripture in divers places doth promise life to them that believe, and declare the con- demnation of them that believe not, so doth the Church in this Confession declare the necessity for all who would be in a state of salvation of holding fast the Catholic Faith, and the great peril of rejecting the same. Wherefore the warnings in this Confession of Faith are to be understood no otherwise than the like warnings of Holy Scripture ; for we must receive God's threatenings, even as His promises, in such wise as they are generally set forth in Holy Writ. Moreover, the Church doth not herein pronounce judgment on any ee person or persons, God alone being the Judge of all.’ 460 APPENDIX. The Lztany may be omitted on Christmas Day, Easter Day, and Whitsun Day. If there be twenty-six Sundays after Trinity, the Collect, Epistle, and Gospel for the sixth Sunday after Epiphany shall be used on the twenty-fifth Sunday. If there be twenty-seven Sundays after Trinity, the Collect, &c., for the fifth Sunday after Epiphany shall be used on the twenty-fifth Sunday ; and the Collect, &c., for the sixth Sunday after Epiphany shall be used on the twenty-sixth Sunday. This has been the general rule, but it is given at length in this summary to prevent mistakes which have been made. The observance of certain Octaves is proposed. The Easter Anthems are to be said upon Easter Day and the seven days following. The Collect for St. Michael’s Day, and for All Saints’ Day, is to be repeated on the seven days following, after the Collect for the Day. The Sanctus, concluding the Preface in the Communion Office, should be printed as a separate paragraph. For Public Baptism of Infants, if three Sponsors cannot be found, one Godfather and one Godmother may suffice, and the parents may be Sponsors. An adult person, candidate for Baptism, in danger of death, may be privately baptized. When persons are presented for Confirmation who have had no Baptismal Sponsors, the Bishop may ask them these questions (taken from the Office of Baptism of Adults) viz.— ‘Dost thou renounce the devil and ail his works, the vain pomp and glory of the world, with all covetous desires of the same, and the carnal desires of the flesh, so that thou wilt not follow nor be led by them? ‘Dost thou believe all the Articles of the Christian Faith ? ‘Wilt thou then obediently keep God’s Holy Will and Commandments, and walk in the same all the days of thy life ?’ The Publication of Banns of Marriage to be—after the Nicene Creed; or else immediately after the Second _ Lesson of Morning or Evening Service, as the Ordinary shall appoint, so that they be published when the most number of the people are usually present.” 1 Above, p. 354 mote. 2 Above, p. 406, xote, NOTE ON PROPOSED AMENDMENT OF RUBRICS. 46ι If there is a Communion at a Marriage, the Priest may begin at the words, Ye that do truly, &c. ‘ The proposals touching the Surzal Service are framed to meet every case, if possible. It appears that four alternatives are to be at the discretion of the Minister, or at the demand of the friends of the deceased. 1. The present Service. 2. A shortened Service, to be used on the request, or with the consent of the kindred or friends. All as usual to the end of the Anthems at the grave, while the corpse is made ready, ending with the words,—‘ to fall from Thee.’ Then shall follow,—Lord, have mercy, &c. Our Father, &c. The grace of our Lord, &c. 3. In cases in which neither of the aforesaid Offices may be used, the Minister may, at the request, &c., after the body has been laid into the earth, use prayers taken from the Book of Common Prayer, and portions of Scripture approved by the Ordinary, so that they be not part of the Order for the Burial of the Dead, nor of the Order of the Administration of the Holy Communion. 4. At the request, or with the consent in writing, &c., to permit the corpse to be committed to the grave without any Service, Hymn, Anthem, or Address of any kind. | For, it is noted, that neither the full Service nor the shortened Service is to be used for any that die un- baptized, or excommunicate, or in the commission of any grievous crime, or, having laid violent hands upon themselves, have not been found to be of unsound mind. Also, if occasion require, the Service at the Grave after the Burial,—Lord, have mercy upon us, &c., the Lord’s Prayer, the Prayer, Almighty God, with whom, &c., and the Collect following,—may, at the discretion of the Minister, be said in the church after the Lesson.? The Commination, or the latter part of it—Ps. li. and the following Prayers—may be used at other times than the first day of Lent, as the Ordinary shall appoint. 1 Cf. the Puritan Exceptions at the Savoy Conference, above, p. 128, o_o ««---.Ξ Ill. NAMES OF THE SUNDAYS AND HOLY DAYS, AND THE BIBLE LECTIONS READ: ON THEM AND ON THE WEEKDAYS CONNECTED WITH THEM, ACCORDING TO THE SARUM BREVIARY. Dominicat. Adventus Domini. HISTORIA ‘Aspiciens ον . πο .-..) sa: eee Dominica tt., ttt., 2227... Adventus. . . ν. II—xiv. 15. Dirks NATIVITATIS;DOMINIS( ἘΣ ix. I—8; ” 7) 7) xl. I—II > pA δ oof ΣᾺ : 111. 1-ἸΟ. Dominica infra Octavas Nativitatis Domint. Dies Circumcistonis Domint. ; Ps Epphaaie Ni Oey. ea see eee Iv. I—5 ; ὃ Ἂ τ ΠΥ ἘΣ ΣΤΟΝ lx. 1τ--. Dominica t. post Octavas Epiphanie. HIsTORIA Domine neinira . . . Rom.i. I—v. 5. Dominita to. . wv Pine eee 222 . . . . . . . . . Φ . Ὁ Cor. i. 1 18. 2) 2277. . . . . . . . . . . . Gal. ts I—V. i he 5 Dee We we 9 0.) eh ee ee 2) 4) “ . . . . . . . . . . I Thess. i. I—il. 2. Dominica in Septuagesima. HISTORIA In principio . . . . . Gen. i. I— iii. 20. Dominica in Sexagesima. . 1. . . 2 « ν. 31 --ἰχ. 26. Dominica in Quinguagesima .., . . ΧΙ]. I—xv. I. feria guarta cinerum vel in capite jejuniz. NAMES OF THE SUNDAYS AND HOLY DAYS. 463 ——— Dominica tz. Quadragesime. Invocavit. = Ζ2. Ἂν, Reminiscere. Gen. xxvii. I—xxx. 17. ν 2. - Οὐ ες ὦ | xxxvil. 2-39; ἐπι ΤᾺ ὃ πο τ χχεῖς, τ Χο. (and some short portions taken from Gen. xli. to xlvi.). » 207. Quadragesime. Letare . . Exod. i. I—iv. 31. Dominica in passione Dominz. Judica . . Jer. i. I—iv. 18. Dominica in ramis palmarum ..... ΧΙ. 1- 13. Feria 22.) 722.) 2117.γ hebdomade sancte . . xi. 14--Χ1}11. 14. Feriav.in cena Domini... . . . . Lament.i. I—9; - Pe Seta hi oa 0 oie ata BLUE? B14, 20-—32. museum eee Darasceve . τὸς . =... +s Lament. i. to—19; ὼ - Shut Kies), ἘΣ ΠΕΡ 1 Iv. 4; Sabbatum in Vigilia Pasche. . Ὁ Br Lament 11: ἘΞ; “Ἁ τ ἥν eee ἢ 17, BH? 21323; a Ps py OY ae, eee oar 111. 4—6. Digs SANCTUS PASCHZ. Feria tt., ttt., Ζ227.ν V. Vt., post Pascha. Sabbatum in albis. Dominica in Octavis Pasche. Feria tt., tit., 2227., post Octavas Pasche. Rev. i. I—ii. 23. Dominica it., post Pascha. Ferta it., tit., 1217.., hebdomade secunde post Octavas Pasche . Dominica iit. post Pascha. Feria tt., ttt., ttt]7., hebdomade tertie . vi. I.—vili. 6. Dominica tit7. post Pascha. Feria 22.) tit., titj., hebdomade quarte . Jam. i. 1—ii. 26. Dominica v. post Pascha. Feria 12., tit., in rogationibus. . Feria 2127. 171. Vigilia Ascensionis Domine. Dies Ascensionis Domini. Feria vi.incrastino Ascensionis Domini Acts i. 1—14. Sabbatum post Ascensionem Domini . li, 1--21. Dominica infra Octavas Ascensionis. a aes se 1]. 22—43. es Se COI‘ 111. I—21. τ ΣΌΣ Ye, iv. 1-22. Sabbatum in Vigilia Pentecostes. DIES PENTECOSTES. Feriati. ... post Pentecosten. ’ RES 11. 23-ν. 14. 464 APPENDIX. FESTUM SANCT# TRINITATIS. Festum Corporis Christi (Thursday after Trinity Sunday). Dominica infra Octavas Corporis Christz, which was also Dominica t. post festum S. Trinitatts, HISTORIA Deus omnium : or Historia Regum. ‘Hac die incipiatur Liber kegum, et legatur usque ad primam Dominicam postv.Kal. Augusti, quando de temporalt agitur”.. 0... sks (0. 1 SA, τι τὺ For the weeks between this Sunday and the Sunday next after July 28, thirty-six sets of three lections were Drempies «4 ΝΥ» Ὁ a 11, 26--xvii. 56. Dominica prima postv. Kal. Aug. (July 28). HISTORIA In principio : or Historia Sapientia. ‘Hac die in- ctipiatur Liber Ecclesiasticus, et legatur usque ad primam Dominicam post v. Kal. Septembris, quando de temporalt agitur, On this Sunday might be read . . Eccl’us i. I—4o0. In the following weeks, 9 sets δ li. I—iv. 16; xili. I—xvi. 6. lections . Dominica prima post v. Kal. Septemb. (Aug. 28). HISTORIA Si bona: or Historia Job. ‘ Hac die incipiatur Job i. I—v. 5; Liber Job, et legatur per xv. dies, vi. I—vii. 6; guando de temporali agitur’ . . . . Vili, I—7. Dominica prima post tit. Id. Septemb. (Sept. 11). HISTORIA Peto Domine: or Historia Thobie, *‘ Hac die incipiatur Liber Thobiea, et legatur per xv. dies vel viit., secundum quod tempus prolixum \ Juerit vel breve, quando de temporali agituy” 93 wy uk oe ah ea ay ee ee rr a ae NAMES OF THE SUNDAYS AND HOLY DAYS. 465 Dominica prima post xit. Kal. Octob. (Sept. 20). HIsTORIA Adonay : or Historia Judith. ‘ Hac die incipiatur Liber Judith, et legatur per hebdoma- dam, quando de temporali agitur’ (portions taken from chapters) . . . Judith i.—vi. Dominica prima post v. Kal. Octob. (Sept. 27). HISTORIA Adaperiat : or Historia Machabeorum. ‘ Hac die in- cipiatur Liber Machabeorum, et legatur usque ad primam Dominicam fost v. Kal. Novembris, quando de temporalt I Pee hn, wa nies et a Pel tae ah) WeaccaD: Ὦ ἘΞ ν 63: Dominica prima post v. Kal. Novemb. (Oct. 28). HISTORIA Vidi Dominum: ‘ Hac die incipiatur Historia E-zechielts, et legatur usgue ad Adventum Domint, quando de temporali agitur’ . . . . Ezek. i. I—ii. 1: and 19 sets of lections, including ii, I—vll. 24 ; Vili. I—xil. 3. This Table ‘corresponds to our Tables of Proper and Daily Lessons. It must be noted that numerous Saints’ Days, with their Proper Lections—narratives of the Saint’s life or martyrdom— continually interfered with this Order of Scripture reading; so _ that commonly (as our Reformers complained in 1549) ‘when any book of the Bible was begun, after three or four chapters were read, all the rest were unread.’ Besides these Lections, the Epistles and Gospels were read at Mass; and an Exposition of the Gospel often supplied the seventh, eighth, and ninth Lections at Matins, on a Day which had nine Lections. Also a single verse of Scripture (Cagctulum) was read in the Offices of Lauds, the Sixth, and Ninth Hours, and Vespers. THE ORDER OF MORNING PRAYER. , | Sarum Portiforium. MATINS. In nomine. Pater noster. Ave Maria. Domine labia. Deus in adjutorium. Gloria Patri. Alleluia, ov Laus tibi. Invitatory, Ps, ‘Nénite. 12, or (3) 18 Psalms, wth Antiphons, azd Gloria after certain Psalms. Benedictions, and 3, or 9 Lections, with Responsory Anthems, (S) Te Deum. LAUDS. 5 Psalms, among them (S) Jubilate, azd Benedicite. Capitulum. Hymn. Benedictus, Collect of the Day. Petitions, and (S) Collect for Peace. PRIME. Pater noster. Ave. Deus in adjutorium. Hymn. 3 or (S) 9 Psaims. Symbolum Athanasii. Capitulum. Preces :—Kyrie eleison, Pater noster. Credo. Versicular petitions. Confiteor. Absolutio. Collect for Grace, Benedicamus Domino. Deo gratias. 466 Revision of the Roman Breviary, by Quignon. MATINS. Pater noster. Ave Maria. Confiteor. Absolutio. Domine labia. Deus in adjutorium. Gloria Patri. Halleluia, ov Laus tibi. Invitatory, Ps. Venite. 3 Psalms, with Gloria after cach Psalm. Pater noster. Benediction, azd ist Lection, O. T. Benediction, axd ι 2d Lection, N. T: Benediction, axd 3d Lection, Homily. Te Deum, or Ps. Miserere. LAUDS. 3 Psalms. Benedictus. Collect of the Day. PRIME. Pater noster. Ave. Deus in adjutorium. Hymn, 3 Psalms. Apost.or(S) Athan. Creed Collect for Grace. Petition for Peace. Lnglish Revised Office. Ὶ Sentences, Exhortation, | Confession, Absolution ; Our Father. O Lord, open. | O God, make speed. ‘ Glory be. | Praise ye the Lord. Ι | Ps. Venite: Psalms, 272 course, with Glory be, aftereach Psalm. \ Ist Lesson, O. T. Te Deum, or Ἂ Benedicite. | 2d Lesson, N. T. Benedictus, or Jubilate. Athan. or Apost. Creed Short Litany. Our Father. Versicular petitions. Collect of the Day. for Peace. for Grace. Intercessory Prayers. Thanksgiving, Benediction, ———s 467 Ϊ THE ORDER OF EVENING PRAYER. Ὶ 3 Ξ Ἢ .. \ Sarum Portiforium. | 2 siete) Home: English Revised Office. \ \ ———————— πτπτ---- 4 Ἂ. . VESPERS. VESPERS. Sentences, Exhortation, Ν Ϊ ’ Confession, Absolution ; a n nomine. 7 Ἢ Pater noster. Pater noster. Our Father. Ave Maria. Ave Maria. O Lord, open. Deus in adjutorium. Deus in adjutorium. O God, make speed. Gloria Patri. Glory be. Alleluia, ov Laus tibi. Praise ye the Lord. Hymn. 5 Psalms. 3 Psalms. Psalms, 77 course. Capitulum. ' Ist Lesson, O. T. Hymn. Magnificat. Magnificat. Magnificat, or Ps. xcviii. Collect of the Day. Memoria de S. Maria. | COMPLINE. COMPLINE. | ) Pater noster. Ave. Pater noster. Ave. : Converte nos. Converte nos. ᾿ Deus in adjutorium. Deus in adjutorium. Gloria Patri. Hymn. | || Alleluia, ov Laus tibi. || 4 Psalms. 3 Psalms. Capitulum. 2d Lesson, N. T. | 1 Hymn. || Nunc dimittis. Nunc dimittis. Nunc dimittis, ov Ps. xvii. Apost. Creed. | Preces:— Kyrie eleison. Short Litany. - Pater noster. Our Father. | Ave Maria. Credo. Confiteor. Absolutio. Versicular petitions. Versicular petitions. Collect of the Day. Collect for Aid. Collect for Aidand Peace. — for Peace. |) — for the Peace of |- — for Aid. | the Church. ᾿ Intercessory Prayers. | Thanksgiving. | Benedicamus Domino. Deo gratias. | Fidelium anime. Fidelium anime. | Salve regina. | Benedicamus Domino. Divinum auxilium ma- | Benediction. | Deo gratias. neat semper nobiscum. EE 2 Ses 468 Missa Ecclesie Sarisburiensis. ORDINARIUM ΜΙ552 :— The Preparatory Prayers, including Veni Creator, Coll. for Purity, Ps. xliii., Kyrie el., Pater noster, Confiteor, &c.: Introit (anthem), Officium ; Gloria in excelsis ; β Collect of the Day, Epistle, Gradual, or Tractus, Gospel ; Nic. Creed; Offertorium ; Oblation [of the Elements for conse- cration] ; Sursum corda, Preface, with Tersanctus : CANON MIss& :— The Oblation, and Prayer for the Church, Commemoration of the Living and the Dead. The Words of Institution, The Oblation [of the Consecrated Elements], 2d Commemoration of the Dead, The Lord’s Prayer ; The Breaking of the Host, Agnus Dei ; Prayer of Access of the Priest, Pax, Priest’s Communion ; Thanksgiving, Post-Communio (anthem), Ite missa est, or Benedicamus Domino. a COMPARATIVE VIEW The Prayer Book (1549). The Lord’s Prayer, Collect for Purity, Introit (Psalm) Lord, have mercy upon us, Glory be to God on high. Collect of the Day, — forthe King; Epistle, Gospel, Nic. Creed, Sermon ; Exhortation, The Offertory, The Bread and Wine, with water set upon the Altar ; Lift up your hearts, Preface, with Tersanctus ; Prayer for the Church, for the Living and the Dead, Invocation of the Holy Spirit, The Words of Institution, The Oblation, The Lord’s Prayer ; The Invitory, Confession, Absolution, The Comfortable Words : Prayer of Hum‘ le Access, Communion, Post-Communion (anthem), Thanksgiving, Tessin OF COMMUNION OFFICES. The Present English Prayer Book. — - -Π .- π΄“ ΠΤ The Lord’s Prayer, Collect for Purity, The Ten Commandments, with Lord, have mercy. Collect for the King, — of the Day; Epistle, Gospel, Nic. Creed, Sermon ; The Offertory, The Bread and Wine placed upon the Lord’s Table ; Prayer for the Church militant, The Exhortation, The Invitory, _ Confession, | Absolution, _ The Comfortable Words, _ Lift up your hearts, Preface, with Tersanctus ; _ Prayer of Humble Access, _ Prayer of Consecration, with the Words of Institution ; } Communion, The Lord’s Prayer, Thanksgiving, Glory be to God on high, Blessing. 469 The American Prayer Book. The Lord’s Prayer, Collect for Purity, The Ten Commandments, The Summary of the Law (Matt. xxii. 37—40) ; Collect (the 2d at the end of the English Office), Collect of the Day, Epistle, Gospel, Apost., ov Nic. Creed, Sermon ; The Offertory, Bread and Wine placed upon the Lord’s Table, Prayer for the Church militant, The Exhortation, The Invitory, Confession, Absolution, The Comfortable Words, Lift up your hearts, Preface, with Tersanctus, Prayer of Humble Access ; Prayer of Consecration, with the Words of Institution, The Oblation, Invocation of the Hcly Spirit, with our first form of Post-Communion Prayer ; A Hymn sung ; Communion, The Lord’s Prayer, Thanksgiving, Glory be to God on high, Blessing. EVENTS CONNECTED WITH THE HISTORY OF THE A.D 451. 460. 492. 526. 529. 530, 549. 590. 597. 675. 791, 731. 325. 381. 308. 431. 440. TABLE OF DATES OF BOOK OF COMMON PRAYER. The first General Council, at Nicea: WVicene Creed. Second General Council, at Constantinople: Lxlarged Nicene Creed? Litanies at Constantinople. Third General Council, at Ephesus: Rubrics of the Ordinai. LEo I. (the Great), bishop of Rome: supposed to have arranged 2 Sacramentary, containing the Eucharistic Office of the Roman Church. The Gallican Liturgy supposed to be introduced into the British Churches. Marriage of the Clergy discountenanced. Fourth General Council, at Chalcedon: recited the WVcene Creed and the exlarged Nicene Creed. MAMERTUS, bishop of Vienne, appoints Litanies on the three Rogation Days. GELAsIus, bishop of Rome, arranges the Sacramentary. The Festival of the Purification of the Virgin Mary probably established, to supply the place of the abolished Lufercalia. Monastie Rule of BENEDICT of Nursia. i 536, and 541. Edicts of JUSTINIAN supporting the Celibacy of the Clergy; also the system of private patronage of ecclesiastical | benefices. The Zonsure becomes general among the Clergy of the West. Grecory I. (the Great), bishop of Rome, arranges the Sacramen- tary ; appoints the sevenfold Litany. AUGUSTINE, the Missionary from Rome, arnves in England. THEODORE, archbishop of Canterbury, arranges a Penitential. Saxon translation of the Gospels. Termination of BEDA’s Lcclesiastical History. Υ TABLE OF DATES. 471 = A.D. 747. Council of Cloveshoo receives the Roman Martyrology, Litany days, and the Ember fasts: directs thit priests shall explain to the people the Lord’s Prayer, and Creed, and the sacred words at Mass and in Baptism. "87. Second Nicene Council: establishes the adoration of images (προσκύνησις τιμητική), and determines that the Bread and Wine in the Eucharist are the very Body and Blood of Christ. 794. Age of CHARLEMAGNE: payment of Tithes, and Peter’s Pence: publication of the Donation of Constantine: advance of the doctrine of Transubstantiation. 796. Council at Friuli asserts the double procession of the Holy Ghost : “* Filioque ” added to the Nicene Creed. 800. Prayers to the Virgin Mary and other Saints have become common : the Invocations of Saints added to the Litany. 829—836. The False Decretals published. $31. The doctrine of 7ransubstantiation defined by PASCHASIUS RADBERT; opposed by RABANUS MAURUS, and by RATRAMN. 880. Saxon version of the Psalms by ALFRED. ~950. DUNSTAN enforces the Benedictine Rule, and the Celibacy of the Clergy. 1080. The Breviary mentioned in Aficrologus. 1085. OSMUND, bishop of Sarum, revises the Service Books: Use of Sarum. 1106. The custom of elevating the Host had now become prevalent in the West : also of administering to communicants the Bread dipped in Wine, or sometimes the Bread alone. 1140. The Festival of the Immaculate Conception of the Virgin Mary intro- duced: The Canon Law introduced into England : the doctrine of Seven Sacraments established by the Schoolmen: the adora- tion of the Host, and multiplication of Altars—the consequer.ce of the doctrine of Transubstantiation. 1152. Synod of Kells, in Ireland, receives the Roman Missal. _ 14164. The doctrine of Penance and Indulgences taught by PETER LOMBARD (Master of the Sentences). The Constitutions of Clarendon. 1215. Zransubstantiation declared to be an article of faith, by the Fourth i Lateran Council. 1226. The practice of administering the Communion in one kind becomes general. 1229. Rise of the Inquisition. 1340. Early English translations of Scripture. ROLLE, of Hampole. 1360. JOHN WYCKLIFFE (died 1384). 1400. The Prymer in English. 1414. The Use of St. Paul’s discontinued. i441. Invention of the art of Printing. 1483. Liber Festivalis. 1505. MARTIN LUTHER enters an Augustinian Monastery at Erfurt. 1516. ERASMUS publishes the Greek Testament, with a Latin translation. 1526. TYNDALE’S English translation of the New Testament. 1530. The Confession of Augsburg, drawn up by MELANCTHON. 1534. The Papal Supremacy abrogated by Parliament. . 1537. 2538. 1539. Act of the Stx Articles. 1540. The Society of Jesus formally established by Pope Paut III. 1541. 1542. Bishops appointed to examine the translations of the Bible. Revision 1544. 1545 . MARSHALL’S Primer (the first of Dr. Burton’s Ζζ7εε Primers). . The X. Articles about Religion. . Committee of Convocation to examine the Service Books. APPENDIX. An amended edition of the Sarum Breviary. . Henry VIII. styled ‘ Defender of the Faith’ by Pope LEo X., for his book against Luther. The Mirror of our Lady. MARSHALL’S Primer. . LUTHER’s Nuremberg Form of Service. Revision of the Sarum Breviary. . CRANMER, Archbishop of Canterbury. Revision of the Sarum Missal. Luther’s translation of the Bible. English Psalters printed. Convocation request an English Bible to be authorized. COVERDALE’S Bible. Revision of the Roman Breviary by Cardinal Quignonius. A Bible ordered to be set up in some convenient place in every church. The Institution of a Christian Man (the Bishop's Book). Matthewe’s English Bible, by John Rogers, partly from Tyndale and Coverdale. Culminating point of the Reformation under Henry VIII. English Epistles and Gospels printed. Bishop HILsEy’s Primer (the second of Dr. Burton’s), Cranmer’s, or the Great Bible; also Taverner’s Bible published. The Bible ‘of the largest and greatest volume’ ordered to be placed in every church. of the Service Books. The Use of Sarum to be observed throughout the Province of Canterbury. A chapter ordered to be read after 72 Deum and Magnificat — on every Sunday and holyday. A necessary Doctrine and Evudition for any Christen Man (the — King’s Book). Archbishop HERMANN’s Book of Reformation of Doctrine, Cere monies and Discipline, published in German. Sune.—The Litany in English. ‘ . King Henry’s Primer (the third of Dr. Burton’s). Archbishop Hermann’s Simplex ac pra Deliverati, τὰ Latin. TABLE IF DATES. 473 A.D. 1546. First Session of the Council of Trent. 1547. 1548. 1549. 1551. Proclamation against Tyndal’s and Coverdale’s Bible. The Orarium. Fan. 28.—Accession of EDWARD VI. Fuly.—The whole Bible in English, and the Paraphrase of Erasmus, ordered to be set up in churches. First Book of Homilies. Royal Visitation, and Injunctions. October.—Hermann’s Consultation, in English. November.—PETER MARTYR, in England. The King’s Primer (1545) reprinted. December.—Communion in both kinds approved by Convocation, and sanctioned by Parliament. March 8.—The Order of the Communion. May.—The Augsburg Jterim, succeeded in the same year by the Leipsic Jiterim. Futy.--CRANMER’S Catechism. October. —LASKI in England for six months. Calvin’s Letter to the Protector Somerset. November.—The First Prayer Book discussed by Convocation: a Committee appointed to compile an Ordinal. An English trans- lation of the Book of Ratramn, or Bertram, on the Lord’s Supper. Fanuary.—The First Act of Uniformity (Stat. 2 & 3 Epw. VI. c. 1.) April.—BUCER and FAGIUS arrive m England. Fune g (Whitsun Day).—The first Prayer Book used. Latin version by ALEs. November.—The old Service Books ordered to be destroyed. Revision of the Prayer Book : a Commission to prepare Ecclesiastical Laws. Fan. 5.—BUCER’S Censura. 7-—Martyr’s Letter concerning alterations in the Prayer Book. Feb. 23.—The Liturgia Peregrinorum, or Strasburg Service, pub- lished by Pollanus, in Latin and French. 28.—Death of Bucer. _ October 11.—Decree of the Council of Trent on the Lord’s Supper. 1553- 16.—The Protector Somerset committed to the Tower. . April.—The Second Act of Uniformity (Sta¢.5 and 6 Epw. VI. ς. 1.) The XLII. Articles. September 27.—Order to Grafton not to issue the new Prayer Books, October 27.—Order of Council to add the Declaration about kneeling at Communion. November.—The Second Prayer Book used. The Reformatio Legum Ecclesiasticarum. March 6.—A reformed Primer (in Liturgies ana Documents of L£dw. VT. ed. Park. Soc.). 474 A.D. 1553. 1555. 1558, 1559. 1560. 1562. 1563. 1564. 1565. 1566. 1568. 1570. ἘΠῚ: 1572. 1574- 1575: 1576. 1577. APPENDIX. March 25.—POYNET’S Catechism. δεν 6.—Accession of Mary, Troubles at Frankfort. LVovember 17.—Accession of ELIZABETH. December.—Two editions of the Litany published. A Committee of Divines at Sir T. Smith’s house. March.—A Conference at Westminster. A Primer, of the form of that of 1545. April 28.—The Third Act of Uniformity (Stat. 1 Eviz. ς, 2). Sune 24.—The revised Prayer Book to be used. Confession des Leglises Reformées de France, drawn up by a Synod at Paris. The Orarium. Happon’s Latin Prayer Book. The Irish Act of Uniformity authorizes the Prayer Book in Latin. The Geneva Bible. JEWEL’s Apology The XXXIX. Articles. NOWELL’s Catechism, sanctioned by Convocation. The Second Book of Homilies. Close of the Council of Trent. The Preces Private. Disputes about Vestments. The English Nonconformists called Puritans. The ‘ Advertisements’ of Elizabeth, enforcing Uniformity. The Catechism of the Council of Trent. Private meetings of London Clergy, ejected for refusing to comply — with the Advertisements. The Bishops’ Bible, a corrected edition of the Great Bible. The Roman Breviary, settled by Pope Pius V. Bull of Pius V. excommunicating Elizabeth. Proposal to reform some things in the Prayer Book. The XXXIX. Articles settled in their present form, subscribed by Convocation : Subscription of the Clergy required by Act of Parliament. Latin Version of the Prayer Book. The ‘Admonition to the Parliament.’ . August 24 (night of St. Bartholomew).—Marsacre of French Pro- testants. ‘ The Troubles begun at Frankfort’ published. The Family of Love. Puritan Calendar. Suppression of Prophesyings. Archbishop Grindal sequestered, and confined ta his Hens for lock | of:zeal against Nonconformists. Presbyterianism prevails in Scotland. 1577. 1578. 1592. 1595. 1598. 1603. 1604. 1662. TABLE OF DATES. 475 BULLINGER’S Decades of Sermons. Puritan edition of the Prayer Book. Legal establishment of Presbyterianism in Scotland. Index Tridentinus (list of Books prohibited). Predestinarian controversy at Cambridge. November 20.—The Lambeth Articles. The Edict of Nantes. March 24.—Accession of JAMEs 1. The Millenary Petition. Fanuary 14, τό, 18,—The Conference at Hampton Court March 5.—Proclamation for Uniformity. Changes in the Prayer Book ordered as explanations. The (141) Canons receive the Royal Assent : collected by Bancroft out of Articles, Injunctions, and Synodical Acts, put forth in the reigns of EDWARD VL. and ELIZABETH, particularly in 1571 and 1597. . The Gunpowder Plot. . Revision of the English Bible commenced. . The Douay version of the Bible. . The present authorized English Translation of the Bible printed. . Lhe Book of Sports, a Proclamation for amusements on the Lord’s Day. . March 27.—Accession of CHARLES I. . The Book of Sports reissued. . The Prayer Book for Scotland. . The General Assembly at Glasgow rescinds all that had been esta- blished since 1605, viz. Episcopacy, the Articles of Perth, the Canons, and the Common Prayer. The Covenant signed in Edinburgh. . The Long Parliament meets. . Committee of the Lords on Church Reform. . The Westminster Assembly of Divines nominated by Parliament. . The Book of Common Prayer suppressed by Ordinance of Parliament. The Westminster Assembly issue a Directory for Worship, a Confes- sion of Faith, and a Larger and Shorter Catechism. . May 29.—Restoration of King CHARLEs II. October.—Royal Declaration on Ecclesiastical affairs, . April 15-—Fuly 24.—The Savoy Conference. May 8.—Meeting of Convocation. Fune 10.—Commission to Convocation to revise the Prayer Book. December 20.—The revised Book subscribed by Convocation. February 24.—The revised Book approved by the King in Council. April 1c.—The Act of Uniformity (Stat. 14 CAROL. 11.) passed the House of Lords : May 8.—Passed the Commons: May 19.—Received the Royal Assent. 476 APPENDIX. A.D. 1662. August 24. —The revised Book of Common Prayer came into legal — use : November 11.—Was adopted by the Irish Convocation. 1663. Fanuary 5.—The Sealed Books: standard copies of the Prayer Book, corrected in MS., and certified under the Great Seal. 1666. Sune 18.—The Irish Act of Uniformity. 1669. Ineffectual proposals for toleration and comprehension of Noncon: formists. 1685. February 6.—Accession of JAMEs IT. October 22.—Revocation of the Edict of Nantes by Louis XIV. 1688. December 11.—Abdication of JAMEs II. 1689. February 13.—WILLIAM and MARY, King and Queen. Commission to revise the Prayer Book. The Presbyterian Church in Scotland established by Law. 1691. The Nonjurors. 1752. Revised Calendar, authorized by Stat. 24 GEo. II. c. 23. September 14. immediately followed Septeméer 2. 1772. Petition to Parliament to abolish subscription to the XXXIX Articles. 1776. The United States of America declared independent. 1785. Dr. Seabury consecrated by five Scotch Bishops for the American Episcopal Church. 1785—1789. Revision of the Prayer Book by the American Church, 1859. fanuary 17.—Royal Warrant to discontinue the use of the Forms of Prayer for ov. 5, Fan. 30, and May 29. 1863. The English Prayer Book adopted by the Episcopal Church in Scotland. 1867. Royal Commission on Ritual. 1870. Revised Lectionary. GLOSSARIAL INDEX. “ἘΝ. ere ee — νὰς, SS "oF Send eRe » = * ba . a GLOSSARIAL INDEX. *. ABLUTIO, the first and second rinsing of the Chalice, 334, 335. Absolution, or Remission of sins, the Medizeval Form, 194; in the Daily Prayer, 208, 210 ; in the Communion Office, 354 ; in the Order for the Visitation of the Sick (the declarative form), 156, 417, 418; pronounced only by a Priest, 210. Acolyte, 440, 2. Actio, the Canon of the Mass: zzfra Actionem and infra Canonem εἰσ- nify the same thing, 328, 7. Actzo nuptialis, the Mass with [115 propria in the Marriage Service. Ad te levavi, the first Sunday in Ad- vent, so called from the Officium, Adults, Office of Baptism of (1661), 139, 394. dvent, commencement of the ecclesiastical year, 270; Collects for, 271 ; Sunday next before, 299, 72. Advertisements (1564), 201. Affinity, relationship by marriage. Agape (ἀγάπη), a meal taken in common by the early Christians, in token of brotherly love, 306, x. Agenda, any public office ; agenda Missarum, the Mass ; agendz matutina, vespertina, the morning and evening Offices ; agenda mortuorum, the Service for the Dead, or at the Burial, Agnatio, relationship by con- sanguinity, kindred, Air(anp or νεφέλη), a covering placed over the Paten and Cup, until the commencement of the Anaphora, in the Greek Liturgy, 303. Albe, 200, 2. Albis, Dominica in, 287. ALES or ALANE (Alexander), his Latin Version of the ‘ Order of Communion’ (1548), 67; and of the Prayer Book (1549), 68. All Hallow Even, the Vigil of All Saints. All Saints, the festival of, 304. All Souls’ Day (Nov. 2), 304, x. Alms, 350. Almucium, Aumuce, Amess, a Cape lined with fur worn on the shoulders by Canons, Altars, removal of, 32 ; Elizabeth’s Injunctions about, 61. Alterations in the Prayer Book (1552), 27; (1559), 595 (1604), 92 ; the Scottish Book (1637), 94 ; proposed (1641), 99 ; (1661), 137; attempted (1689), 146. proposed (1879), 458. Ambo (ἄμβων, ὃ βῆμα τῶν ἄἂνα- γνωστῶν ἐστιν, Nicephorus), so called from ἀναβαίνειν, ‘quia gradibus ambitur,’ Durandus ; a pulpit for reading the Lections, and sometimes the Epistle and Gospel. Amen, 211. American Prayer Book, 462. Amuctus, Amice, a piece of em- broidered linen worn round the neck and fastened at the breast. 480 GLOSSARIAL INDEX. Ampulla, the vessel in which the wine, or the water, to be used in the Eucharist, was brought to the Altar ; also the vessel for Oil for Catechumens, and for the Sick. Anagnostes, ἄναγνωστής Lector, Reader, one of the minor Orders, 440, 7. Anaphora, the Canon of a Greek Liturgy, 306, 2 ; 308. ANDREW (St.), 301. Angelic Hymn, Gloria in excelsis, 323, 361. Anvelus, the Ave Maria with a Versicle and Respond, said three times a day (6 A.M., noon, and 6 P.M.), at the ringing of the Angelus or Ave bell. Anglo-Saxon version of the Apo- stles’ Creed, 233. Annunciation of the Blessed Virgin Mary, 302. Anointing the Sick, form of (1549), 410, 72 Anthems, used in processions, or litanies, 251. Antidoron, bread blessed, and given ἂντὶ τῶν ἁγίων δώρων to the people who have been present and have not communicated, 319. Antiphon, a verse, usually of a Psalm, or other Scripture, sung before and after the Canticles and Psalms of the Daily Offices, point- ing to the special commemoration of the day or season, 183. Antiphone majores de O, the Anti- phons sung to Magnificat, on each day one, from Dec. 16 to Christmas Eve: O Sapientia, O Adonai, O Radix Jesse, O Clavis David, O Thoma Didyme, O Oriens, O Rex gentium, O Emmanuel, O Virgo virginum. Antiphonarium, 9, 10. Apocrypha, the, 219, 457. Apostles’ Creed, 233 ; repeated inaudibly in the Ser- vice of the Hours, 231 ; see Crezd, Apostolic Canons, part of the Canon Law, giving a view of Christian manners and usages in the second and third centuries; 50 canons are received by the Latin Church ; 85 are acknowledged by the Greek Church : Shipley’s Glossary. Apostolical, or Irvingite Prayer Book, 166. A postolicus, the title of a bishop: but as the title Pope (fafa), which was common to all bishops, was afterwards limited to the Bishop of Rome (so/z summo pontifict), so the title Apostolicus was assigned to the Pope: at the Council of Rheims (1049)—‘ de- claratum est, quod solus Romane Sedis pontifex vniversalis ecclesia brimas esset, εἰ Apostolicus,’ 255. A postvlus, the Book of the Epistles, 10. Archbishop, a title first occurring in the time of Athanasius. Archdeacon, named by Jerome, as the elected chief of the Deacons. Archpresbyter, in earlier times an officer corresponding to the Dean of a Cathedral : later probably to a Rural Dean. Ascension, the festival of the, 291. Ash-Wednesday, capu’ jejunit, 280 ; the Commination, special Ser- vice on, 436; the blessing of ashes on, 437. Aspiciens a longe, the first Sunday in Advent, so called from the first Respond, 184. Assembly of Divines, minster Assembly, 101. Assembly’s Larger and Shorter Catechism : see Catechism. Assumption of the Blessed Virgin — Mary, 302, 2. Asterisk, used in the Greek Church, 309, 722. Athanasian Creed, 235 ; sung at Prime, 235% proposal to explain the damning clauses (1689), 147 ; proposal renewed (1879), 459. Audientes, Catechumens, being pre- pared for Baptism : Penitents of the second class, who were dis- missed before the commencement — of the Liturgy. Augsburg Confession: The articles — of the Marburg Conference (Oct. I, 1529), revised at Schwabach — or West- GLOSSARIAL INDEX. 431 (Oct. 16, 1529), modified and enlarged by Melancthon, and pre- sented to Charles V. at the Diet at Augsburg (June 25, 1530): Hardwick, Reformation, p. 53. AUGUSTINE (the missionary), his Ritual for the English Church, 2. Ave Maria, the Angelic Saluta- tion :— ‘Ave, Maria, gratia plena, Dominus tecum; benedicta tu in mulieribus, et bene- dictus fructus ventris tui, Jesus. Sancta Maria, mater Dei, ora pro nobis pecca- toribus nunc et in hora mor- tis nostra, Amen,’ The first part seems to have been in use in the seventh century. The second part was fixed about the fifteenth century. Maskell (Prymer, p. 71, .) gives a second clause appointed in the 14th century :— ‘Et benedicta sit venerabilis mater tua Anna, ex qua tua caro virginea et immaculata processit. Amen.’ In the Prymer, of the beginning of the 15th century, there is no second clause (Monumenta Rituatia, Τ1. 176). B. Banns of Marriage 406, 459. Baptism, Public : Justin Martyr’s account of, 380, 2. 395, 5. ; the Medizeval Office, 370; the Reformed Office, indebted, through Hermann’s Consul- tation, to Luther, 371 ; solemn times of, 371 ; administered after the Second Lesson, 372 ; Sponsors, 123, 372, 460; the demands addressed to them, 377; the charge to then, 383 ; the Font, the place of Baptism, 204, 372; exorcism preceding, 374, 7. ; Baptism, Public : consecration of the water, 378 ; manner of administration, 380 ; ceremonies following, 382 ; ceremonies opposed by Bucer, 45, 3795 the sign of the Cross, 382; Dr. Burgess’s explanation of it, 385, 7. 5 regeneration in, 124, 382, 7. ; - undoubted salvation of baptized infants, 384; this especially condemned as_ sinful by Baxter, 141; Baptism, 2 private houses: the Medizeval Rubrics, 385 ; Hermann’s Consultation, 387 ; allowed in case of necessity, 45, 389 ; ! disliked by the Presbyterians, 124; by a lawful minister (1604), 388 ; Service to be used, 389 ; completion of the Service in church, commonly called Christening, 392; inquiry whether the Baptism has been rightly adminis- tered, and by whom, 390; if by an unauthorised person, 391; by a layman, irregular, but legally valid, 391, ~.; 426; proposals about it (1689), 153. Baptism of Adults (¥661), 1343 the Office for, 394; its variations from the Office for Infants, 395. BASIL (St.), Liturgy of, 307, 2. ; nocturnal Service, 216, . ; prayers at Prime, 191, 2. ; Doxology, 214, 7. ; Thanksgiving, 361, 2. Basilica, the Roman Imperial Court of justice: churches were built in the same form, with nave and aisles, ending in an apse. BAXTER (Richard), his ‘ Exceptions against the Prayer Book’ (1661), I15 ; ‘Reformation of the Liturgy,’ 132; ‘Petition for peace,’ 132; ‘ Rejoinder’ to the Bishops, 133; II 482 GLOSSARIAL INDEX. BAXTER (Richard) : alleges eight particulars from the Prayer Book as sinful, 133, %. Bede, ‘collecta, gue vulgo Bede dicittur’ ; MS. ap. Du Cange: prayers, suffrages, Pater noster, Ave Maria, said in continued repetition, and counted on a string of beads. Hence poor religious, attending constantly in Cathedrals, who were therefore employed to pray for the souls of the departed, were called Bedes- men. Bell, rung at a death anda burial, 430, 5. ; at the elevation in the Mass (Sanctus Bell), 329. Benedi-ite, 225. Benediction, upon the Lections at Matins, 183 sqq. ; of ashes on Ash Wednesday, 280, 281, 32 episcopal, in the Mass, 331, 2; medizval concluding Forms, 362, 2.; 363, 2. ; at a marriage, 411 sqq ; in Hermann’s Consultation, 363, 2. ; the English Form, 362 ; precatory (2 Cor. xiii. 14), 246; for the Sick, 419 ; Service so called, in the Roman Church, consisting of a Hymn, Collect, and exposi-: tion of the Consecrated Host in the Monstrance. Benedictional, the book of episcopal Benedictions, 331, 2 Benedictus, 227. Betrothal, the pledging the froth ; the public ceremony confirming a private contract of marriage. See Zspousals. Bible, how read in the medieval Lections, 183, 218, 462. ἃ more continuous reading attempted by Cardinal Quig- non (1536), 28. Bible in English, set up in churches, 19; publicly read, 20, Bibliotheca, the Bible, 9. Bidding of the Bedes, 16, 171. Bidding Prayer, the, 171. Bigamus, ‘qui codem tempore plures habet uxores.’ Bissextus, Bissextile; every fourth year so called from the day inter- calated between the 24th and 25th ; of February in the Calendar of Julius Czsar: the 24th being Sexto Calendas Martii, theinserted day was Bissexto Cal. Bishops’ Book, The ; the name commonly given to the ‘ Institution of a Christian man’ (1537); it contains an Exposition of the Creed, of the Seven Sacraments, of the Ten Commandments, and of the Pater noster and Ave, with the Articles of Justifica- tion and Purgatory. Blessing, Forms of, 363 ; of cramp-rings, 284, 2; of the marriage ring, 410 ; of ashes on Ash Wednesday, 437; of the water for Baptism, 371, 373: n; 378 and 2 ; 380 of bells : sometimes called baptism from the similarity of the ceremonies used. Two or more persons, as sponsors, name the bell: it is washed with water and salt which has been blessed, anointed inside and outside, and censed. See the Bangor Fontifical in Maskell, Mon. Rit. I. p. 156. of Holy Water on every Sun- day: the Ordo in Maskell, Mon. Rit. 1. p. 132. ‘Bonere and buxom,’ 409, 21. ‘ Book of Common Order,’ Knox’s, 82, 94. z ‘ Book of Discipline’ (Puritan), 85. ‘Book of the Form of Common Prayers’ (Puritan), 85. Book of Common — the Com- pilers of, 26, 2. the First, of Edward VI. (1549), 255 accused of Lutheranism, 29; its differences from the present Prayer Book, 27 ; the Second, of Edward VI. (1552), 34; GLOSSARIAL INDEX. Book of Common Prayer: doctrinal alteration concerning the presence of Christ in the Eucharist, 36 ; the revision under Elizabeth (1559), 573 the revision after the Hampton Court Conference (1604), 91 ; the revision for Scotland (1637), 953 the revision after the Savoy Conference (1661), 135 ; proposed changes (1641), 99 ; attempted revision (1689), 145; amendments of rubrics pro- posed by Convocation (1879), 458; Puritan editions, 82. Book of Sports: a Proclamation issued by James I. (1618) in favour of games and sports on Sunday: and reissued by Charles I. (1633.) Books of Private Devotion, 77. Boston Prayer Book (Socinian), 164. Bowing at the name of Jesus, 232. BRAMHALL (Archbp.), his Form of Letters of Orders, 158. Breac , for the Holy Communion, 364. Breviary, the, 13 ; the Roman, reformed by Car- dinal Quignonius (1536), 18 ; settled by Pius V. (1568), 13; called Portiforium in England, 13: the Sarum, revised (1516 and 1531), 18; revised again (1541),and ordered to be used through the Pro- vince of Canterbury, 10. BRIDGET (St.), the XV. Oes of, 17. British Church, Liturgy of the, 1, 321 -Bucer (Martin), his opinion asked of the First Prayer Book, 33 ; his Censura, 44; thought Service in choir anti- christian, 198 ; not the author of the Baptismal Office, 46 ; disliked the consecration of the water in Baptism, 45, 379. Bull: a mandate, or decision, issued by the Pope ; and so called from the seal (4u//a2), commonly of lead, but sometimes of gold, attached to it. 483 Bultarium : the collection of Papal Bulls. BULLINGER (Henry), his doctrinal influence upon the Reformation in England under Henry VIII. and Edward VI., 47 ; his Decades of Sermons trans- lated into English, and to be studied by the clergy, in the reign of Elizabeth, 47, and n. Burial of the Dead, the Medizeval Offices, 423 ; the Service (1549), 424 ; Communion at, 74, 425. the earth cast upon the corpse, 429, 432; bell to be tolled, 430, .; ‘* Fall from Thee,” meaning of the phrase, 429, 2.; review of the Service, 430; the Service not to be said in certain cases, 426, 461 ; all ceremony and service for- bidden in the Directory (1644), 106. Burial in woollen, enforced under a penalty of 52, (1678 to 1814). Burials, tax on (1695), 50/. for a duke, and 4s, for a common person ; Tax of 3d. on all except pau- pers (Oct. 1, 1783). C. Calendar, commission to amend the (1561), 65; names of Saints retained, 66, γι. CALVIN (John), endeavours to guide the Reformation in England, 48 ; his Directory for Divine Ser- vice, 48. Candlemas, the feast of the Purifica- tion of the Blessed Virgin Mary (February 2), 302, 2. Candles onthe Communion Table, 202. Canon, a system of Odes, in the hymnology of the Greek Church ; a rule or decision formulated by a general or provincial Council. 112 484. Canon Law, a digest of decisions bearing on ecclesiastical questions, arranged in the Corpus Furis Canonict. Canon Missa, 327. Canonical Hours, the, 12. Canonization, 304, 722. Canons, the: Constitutions and Canons Ecclesiastical, agreed upon in the Synod of the Province of Canterbury, begun at London, 1603. These 141 canons are valid as ecclesiastical laws, but not being confirmed in Parlia- ment, do not bind the laity. Cantare Missam, 215, . Cantate Domino, Ps. xcviii., one of the Canticles at Evening Prayer, 248. Canticles, the, 222, 247. Cantorzs, the precentor’s side of the choir, Capitulary, a digest of ecclesiastical rules and laws: specially, the canon and civil laws of the kings of the Francs, beginningA.D. 554, collected czvc. A.D. 827, and com- monly called the Capitulary of Charlemagne. Capitulum, the Little Chapter, 188, 192, 193, 226. Cuppa, or Capa, or Caracalla, a cope, or tippet ; an ordinary gar- ment reaching to the ankles: Du Cange. Caput Fejunii, Ash Wednesday, feria quarta in capite jejunit, 280. Cassock, a long black garment with sleeves : inthe Roman Church it is violet for bishops, and white for the Pope. Catechism, the, 397 ; Poynet’s, 399 ; Nowell’s, 400 ; numerous catechisms in the reigns of Edward and Eliza- beth, 400, 2.; the Assembly’s Larger, ap- proved by the Assembly of Divines at Westminster (1646), and adopted by the Scottish Assembly (1648). A shorter catechism was pre- pared at the same time. Catechizing before the Reformation, 397. GLOSSARIAL INDEX. Catechumen, 370. Cathedral, the principal church of a diocese, where the bishop’s throne or seat (cathedra) is placed. Cautels, directions to the priest in saying Mass, and how to proceed in case of accidents. Cautele Misse, in the Sarum Missal + (Burntisland edition), p. 647 ; or Maskell, Ancient Liturgy, Pp. 168. Celebrare, to say Mass. The phrase ‘to celebrate’ is sometimes used of the Holy Communion in the English Church; and the princi- pal minister who consecrates is called the Celebrant. Celibate, a term applied to those under a vow not to marry, espe- cially to those in Holy Orders in the Church of Rome. It was finally imposed upon the Latin clergy by Pope Gregory VII. (Hildebrand) at the Lateran Council (1059). Cena Domini, Holy Thursday, ferza guinta in cena Domini, 282. Ceremonies, proposed to be abo- lished (1641), 99 ; rubrical directions about, 196. Ceroferarius, a candle-bearer; gener- — ally two at High Mass, 323. Chalice (ca/ix), the cup used at Holy Communion. Chalice veil, covering the chalice when carried to and from the altar. Chancels, 204. CHARLES I, wishes to introduce the Prayer Book into Scotland, 94. CHARLES II., his Declaration from — Breda, 108 ; P ‘concerning ecclesiastical af- — fairs’ (Oct. 25, 1660), 112; his warrant for the Conference at the Savoy, 113. Chasuble, 200, z. CHEKE (Sir John), his Latin Ver- sion of the Prayer Book, 68. Childermas, the Holy Innocents’ Day (Dec. 28). . Chimere, 200, z. Choir, Service in the, 198. Chrism, 371. ; \ GLOSSARIAL INDEX. 485 Chrismalia, 403, 2. Chrisom, the, 382, 7. Christening, or completion of the Service of Private Baptism in Church, 389. Christmas Day, the medizval Offices, 272 ; two Communions (1549), 272; Proper Psalis and Lessons, 2735 | ᾿ the Services between Christ- mas and Epiphany, 277. CHRYSOSTOM (St.), Liturgy of, 308 ; Prayer of, 246. Church ale, a yearly wake or feast commemorating the Dedication of the Church, Churching of Women, the Service for, 433- Church militant in earth, 351, 2. Circumcision, the festival of the, 275. CLARKE (Dr. Samuel),his Reformed Prayer Book, 164. Clausum Paschea, Low Sunday, the Octave of Easter, gua paschahum festivitatum solenniias clauditur. Clinici, also Grabatarii, those bap- tized on their couch in extreme sickness, Collatio ({(συμβόλη), the Apostles’ Creed, 229, 7. Collecta (σύναξις), the Eucharist, 306, 2. Collect, the (Oratio), recited aloud by the minister, velut omnium volta et preces in unum colligens: Micrologus. Collects, the, 270; number of at Matins and at Mass, 324, 7.; antiquity of, 271 ; concluding phrases, 270, .; in the Morning and Evening Prayer, 241 ; for Peace, 241, 248 ; for Grace, 190, 241 ; for Aid against all Perils, 195, 246; for the King, in Communion Office, 349 ; for Saints’ days, 300. Comes, the Book of the Epistles, 10, 269. Commandments, the Ten, 348 ; medizeval versions of, 14; division of, 348, 2.; set up in churches (1564), 204. Commemoration of Benefactors, 74. Commemorationes, three in each week, if possible: 1. full Ser- vice in honour of the Blessed Virgin, on Saturday: 2. pro- bably of S. Thomas of Canter- bury : and 3. ofthe patron Saint, as of S. Osmund at Salisbury, or S. Chad at Lichfield, ἄς. Commendation of souls, 423 ; of the body to the ground, 429 ; or to the deep, 432, x. Commination, the - ervice on Ash Wednesday, 436; ordered by Grindal, three times a year besides Ash Wednes- day, 436, 2.; desired by Bucer to be used more frequently, 46 ; proposals (1689), 157; (1879), 461. Commissioners, to compile the Eng- lish Service Book, 23, 26; to prepare the Ordinal, 31; to revise the Prayer Book, 34, 57> 91; ee for the attempted revision (1689), 145; their report supposed to be lost, 146, #.; abstract of their proposals, 146. Committee (1641), 98. Common Prayer in English, 25 (see Book of Common Prayer) in Latin (see La:in Prayer Book). Commune, the Service for any Saint’s day, which had no Proper Office, or from which any part lacking in the Proper Office, was supplied. In the Breviary, the Commune Sanctorum et Sanc- tarumt follows the Psalter. Communicants, three the number of, 364, 421. Communio, a short anthem in the Mass, said after the priest’s communion and the ablutions, 335; on Church Reform least 486 GLOSSARIAL INDEX. Communio: in the Book of 1549, sung during the communion of the people, 360, 7. Communion, the Holy, 305 ; administered in both kinds, 22 ; the ‘ Order of the Communion’ in English, added to the Latin Mass (1548), 23, 336 5 the Office in Edward’s. First Prayer Book (1549), 339 ; the Second (1552), 32, 346; the revised (1559), 573 the Scotch (1637), 347 sqq. ; the πα revised (1661), 138, 346 sq the carts (1718), 160 ; the American (1789), 164; summary of the present Office, 365 5 arrangement of the prayers, 355, 368 ; ‘ the Ten Commandments in- serted (1552), 348 ; the Collects for the King, 349 ; oblations, 350 ; Prayer for the Church militant, 349 ; the Preface, 354 ; the Prayer of Consecration, 356 ; the Presence of Christ, 357, 7. ; position of the priest, 348, 356, %. ; the administration, 358 ; notice to be given, 352 ; the Office to be begun, without proceeding to Communion, 197, 363; objected to by the Puritans, 116; at a Marriage, 414; of the Sick, 420 ; with reserved Elements (1549), 420 ; at a Burial, 74, 425; Spiritual Communion, 422; comparative view of Commu- nion Offices, 468 ; (see Eucharist, Liturgy). Communion Table, position of the, 47 5 lights on the, 202 ; to be decently covered, 204. Compline, the Service at, 193. Comprehension of Dissenters pro- posed (1668), 144. Computus,or Compotus, 8, n. Conception of the Blessed Virgin Mary (Dec. 8), 302, . Concessions, proposed (1641), 99 ; of the bishops at the Savoy Conference (1661), 129. Concurrence of Festivals, when the Second Vespers of a Festival interferes with the First Vespers of a Festival of the following day. ἔλα Νῦν. at (1604), 88 ; at the Savoy (1661), 113. Confession, the Medizval form of, 194, 3533 the reformed, 207, 209; inthe Communion Office, formed from Hermann’s Consulta- tion, 337, 3535 private and special, 417. Confirmation, the Order of, 401 ; in the Greek Church, 402, 2. ; in the Sarum Pontifical, 402 ; Hampton Court ceremonies retained (1549), ΠΟ ha examination at the time of, 404, 2. ; the present Office, 404 ; meaning of the Rite, 405 ; not a sacrament, 401. Consecration of the Elements in the Lord’s Supper, 356; second, of additional Elements, 151, 359 ; of the water in Baptism, 378; of churches, 170; of a Bishop, 446. Constantinopolitan Creed, 229, 234. Consubstantialis, a. word expressing that the Son is ‘of one substance with the Father.’ The Arians said that the Son is ὅμοιούσιος, but would not allow that He is ὁμοούσιος. Consubstantiation, the term applied to the Lutheran doctrine of the Presence of Christ in the Eu- charist, ‘that the substance of the Lord’s Body and Blood co- exists in union with the substance of Bread and Wine’ (F A. Blunt): the two substances, the natural and the supernatural, being after consecration one substance (SAip/ey). GLOSSARIAL INDEX. 487 Consuetudinarium, 10. Cope, 200, x. Corporal’, a linen cloth on which the Host was placed for conse- cration, 326, 342. Coucher, the common English name of a book, of which a copy is not known: probably, it contained the closing devotions of the day, Vespers with Compline, and per- haps Benediction. Covenant, the Solemn League and (1643), τοι. COVERDALE, translates into Latin and German the ‘Order of the Communion’ (1548), 67. Cramp-rings, 284, . Credence table, 99, 2; 203, #. Creed, syméolum, 228 ; traces of early forms, 228, 233, %. 5 of Tertullian, 229 : of Ruffinus of Aquileia, 229 ; the Apostles’, 229, 233 ; Angio-Saxen, 233; Nicene, 229, 234 ; Constantinopolitan, 27d. ; Athanasian, 147, 163, 229, 235, 459; the clause affirming the pro- cession of the Holy Ghost from the Son, ‘ Filzogue,’ 151, 235, 5. 5 of Pope Pius V., the Nicene, with twelve additional arti- cles, containing a summary of the doctrinal canons of the Council of Trent (1564) ; use of the Creed in the Public Service, 230 ; the Apostles’, in the Service of the Hours, 183, 189, 193, 231: the Nicene, used in the Liturgy by Peter of Antioch, 230; and by the Western Churches, 230, 325 ; the Athanasian, sung at Prime, 231°; the present use, 231 ; ceremonies in repeating the Creed ; turning to the east ; bowing at the name of Jesus, 292. Cross, the Sign of the, is made in the Roman Church by touching first the f .rehead, then the chest, and the left and right shoulder ; in the Greek Church, by touching first the right and then the left shoulder, drawing the hand so as to form a St. Andrew’s cross on the chest ; used by the early Christians, 382, 2.; in Baptism, 382; Dr. Burgess’s explanation of it (1604), 385, 7. ; the Commissioners’ (1689), 153. Cross on the Communion Table, 203, 7. Curatus, or Curio, Curate, Curé, an Incumbent, who has cure of souls. The present English use of Curate for an Assista t Minister is found in 1562, ‘ parsons, vicars, or their curates’ (Synodalia, p. 504). Cursus, the daily Offices, the Breviary. D. Daily Prayer, the, 196; the accustomed place of, 198 ; commenced with the Lord’s Prayer (1549), 211 ; formed from the Offices in the Breviary, 181, 466. Dalmatic, a tunic with large sleeves ; worn by Deacons at Mass ; worn by Bishops under the chasuble. DEacon’s Collection of Devotions (Nonjuror), 161. Deacons, Ordination of, 441 ; should not officiate at a mar- riage, 414. Dead, prayers for the, in the Canon of the Mass, 330; _ the medizeval Offices, 423, #. ; the Order for the Burial, 422 ; Bucer objects to mention of the dead in prayers, 45, 351, 2. ; commemorations of, 74. Decalogue, read in the Communion Service, 348. Declaration (see CHARLES IT.) ; about kneeling at Communion, 38, 60, 100, 122, 139, 365, 488 Dedication feast, or wake, comme- morating thé consecration of a church, Deipara, Θεοτόκος, a title given by some to the Blessed Virgin Mary. Deprecations of the Litany, 258. Description of the Prayer Book from the Troubles at Frankfort, 80. Deus misereatur (Ps. \xvii), 248. Deus omnium, the first Sunday after Trinity, so called from the first Responsory, 195, %. Dies cinerum, Ash Wednesday, 280, Dies Dineieicus. the Lord’s Day, the ecclesiastical term for Sunday (dies Sols), 182, 5. ; sometimes especially applied to Easter Day (Dies Magnus). Dies Lune, Monday. Dies Marti:, Tuesday. Dies Mercurit, Wednesday. Dies Fouis, Thursday, Dies Veneris, Friday. Dies Saturni, Saturday. Digamus, secunde uxoris vir, one who marries a second wife after the decease of the first. Diptychs, tables with the names of the living and the dead, who were to be remembered at Mass, 328, 330. Directory, the, established by Ordi- nance of Parliament (1645), IOI. an abstract of, 104. Dirge, the, or Dirige, 423, 2 Divine office, the, 13. Domine ne in ira, the first Sunday after the Octave of Epiphany, so called from the first Responsory, 195. Dominica, or Dies Dominicus, Sun- day. εν expectationis, the Sunday after Ascension Day, 292; in Passione Domini, the fifth Sunday in Lent, 282 ; palmarum, or in ramis pal- marum, Palm Sunday, 282, wi in albis, or post albas, the Oc- tave of Easter Day, 287, x. ; rosata, or de rosa, the fourth Sunday in Lent, so called from the blessing of a golden rose by the Pope. GLOSSARIAL INDEX. Dominice vacantes, the Sundays a te the Ember Days, 297, Domai Letter, the letter which marks the Sundays in any year in the Calendar. Dominicus, Dominicalis, 182, 22 Dominicum, Κυριακὸν δεῖπνον, the Lord’s Supper, 306, 7. Domnus and Domna, a title of respect, 325, 2 Double, see Duplex. ; Doxology, added to the Lord’s Prayer, 213. DRYANDER (or Eichman, or Du- chesne, Francis Enzinas), his Latin translation of the Prayer Book (1549), 68. Dulia (δουλεία) the term applied to the worship given to angels and saints and their images: that given to the Blessed Virgin Mary ~ is hyperdulia: that given to God is called /atrza, Dunkirk Prayer Book (Socinian), 164. Duplex festum, a principal festival, on which the Antiphon is doubled, 24. said fully before and after the Psalm: it ought, if possible, to have its two Vespers. DuREL (John), his French and Latin Versions of the Prayer Book (1662), 143. E. Fast, turning to the, 232. Easter. disputes about the time of celebration of, 286 ; a solemn time of Baptism, 371 ; the proper anthems, 287 ; Psalms and Lessons, 289 ; the Octave of, Dominica in Albis, 287 ; the Eve of, 284. EDWARD VI., Reformation under, 21; Order of Communion (1548), — 23, 336; First Prayer Book (1549), 25 ; Ordinal (1550), 31; Second Prayer Book (1552), 353 ᾿ GLOSSARIAL INDEX. 489 ee eee ee ὃ... .....ς.- - ὁ.-ς-----. -- EDWARD VI.: Royal Visitation (1549), 29 ; Injunctions (1547), 202; (1549), 29, 202; Letter to destroy the old Ser- vice Books (1549), 30. Εἴσοδος μεγάλη, the Great Entrance, the procession into the sanctuary, in the Greek Church, with the oblation of bread and wine. Εἴσοδος μικρά, the Little Entrance, the procession of the priest and deacon with the Book of the Gospels. Elevation of the Host, immediately after consecration, introduced about the thirteenth century. ELIZABETH (Queen), first steps to recover the Reformation, 54 ; Litany in the Royal Chapel (1558), 26. ; revision of the Prayer Book, 575 divines overruled by the Court, alterations made in the Prayer Book, 59; the Prayer Book in Ireland, 35 Injunctions (1559), 61 ; Advertisements (1564), 201 ; ceremonies retained by, 203. Ember days, the, 264. English expositions of the Creed, &c., 14. ᾿ῬἘπίκλησις, the Invocation of the Holy Ghost in the Eastern Litur- gies, 343, 356. Epiphany, the festival of the, 276 ; Collects for Sundays after the, 277 5 Six:h Sunday after the, 278. Epistles and Gospels, generally re- tained from the Missal, 260. - Epistolarium, the book of the Epistles read at Mass, Io. Espouvals, anciently preceded mar- riage, 408, 5. ; the Medizeval Service, 408 ; to!ens of spousage, 409 ; See Marriage. Eucharist (see Communion, Lit- urgy), the principal Christian Service, 305 5 Eucharist : ancient names of the, 306, 5. ; described by Justin Martyr, 306 ; reservation of, 72, 420; reserve in speaking of, 306, ”. , Presence of Christ in, 36, 357. Evangeliarium, the book of the Gospels read at Mass, 10. Evening Prayer, formed from the Offices of Vespers and Compline, 181, 192, 247, 459. Excommunication, 346. Exhortation, in the Daily Service, 205, 207, 209 ; in the Communion Office, 351 ; in the Visitation of the Sick, 416. Expectation week, 292. Exorcism before Baptism’ (1549), 374, %. Exorcist, 440, 2. Extreme Unction, 418. F, ‘Fall from God,’ meaning: of the phrase in the Burial Service, 429, 22. ‘ Farsed,” interpolated Hymns, 323, 71. Fast, a day.of abstinence: see the Table of Vigils, Fasts, and Days of Abstinence, after the Calendar in the Prayer Book. Feast, a holy day of the Church, as distinguished from a ferial or ordinary day: immovable, fixed to a certain day in the Calendar ; movable, depends upon Easter. feria, an ordinary week-day, as dis- tinguished from a festival, or holy day, 182, 2, ‘The days of the week are named thus: Sunday, Dominica; Monday to Friday, Feria secunda, tertia, quarta, guinta, sexta; and Saturday, Sabbatum. Festa, in the Roman Calendar, are doubles of the first, or of the second class, greater doubles, doubles, or simples. In {πὸ Sarum Use, double feasts were divided into principal, greater, 490 less, or lower (see Duflex): sim- ple feasts were ranked as of triple, double, or simple Invitatory, and ~ marked by the mode in which that anthem was sung before, among, and after the verses of the Venite. Otherwise, feasts were distinguished as zx dectio- num, or wt lectionum, from the number of Lections read at Matins, Filiogue, in the Nicene Creed, 235, 2. Fire of London, Form of Prayer for the, 170. Five Points, the, disputed between Calvinists and Arminians at the Synod of Dort (1618) : Particular election, Particular redemption, Total depravity of man, Irresist- ible grace, and Final perseverance of the elect. Font, the place of Baptism, 204, m.3 372; the water to be changed, 373. Footpace, the platform upon which the Communion Table stands. Foreigners in England, 34; their influence, 41. Frankfort, troubles at, 53 ; description of the Prayer Book, 80. French translation of the Prayer Book, 40, 143 ; Marot’s metrical version of the Psalms, 175. English G. Gallican Liturgy, I, 320. GELASIUS (Pope), his Sacramentary, ro, Gloria in Excelsis, 323, 361. Gloria Patri, 213; added to the Psalms, 217. Golden numbers, indicate the day on which the ecclesiastical Paschal full moon occurs: the Sunday letter next after that day indicates Easter day (Κ 4. Blunt). Good Friday, 283. ‘ Gossips,’ the meaning of, 370, 2. Gracious,’ applied to the Sove- reign, 60, GLOSSARIAL INDEX. Gradale, or Graduale, 9 ; the anthem, or responsory after the Epistle, so called, 324. Gradual Psalms, the, 15, 7. Greek Church, Liturgy of, 307 ; Litany of, 256; Creed, 234; Gloria Patri, 213, 2.; Gloria in Excelsis, 223, n., 362. Greek version of the Athanasian Creed, 237; of the Prayer Book, 143, 2. GREGORY (the Great, Pope), decides in favour of a national ritual, 3; arranged a Sacramentary, 10; inserted a clause into the Canon, 328, ”. ; joined the Lord’s Prayer to the Canon, 331, #. GRINDAL(Archbp. of York), ordered the Morning Prayer, Litany, and Communion Office to be said continuously, 254; ordered the Commination on three Sundays, 436, 21. GUEST, appointed to revise the Liturgy (1559), 57- ἘΠ HADDON (Walter), his Latin translation of the Prayer Book (1560), 62, 70; used in Ireland, 64; retains the reservation of the elements, 72. FTallelujah, 214. Hallow E’en, the Vigil of All Saints (Oct. 31). Hallow Mass, the Feast of All Hal- lows, or All Saints. Hampton Court, Conference at, 88. ‘Healing,’ Form of Prayer at the ceremony of the, 169. Hebdomada major, ἑβδομὰς μεγάλη, Holy Week. Hell, the covered, the unseen place : the Hebrew Sheo/, the Greek gins, and γέεννα (representing the Hebr. Gat Hinnom, the valley of Hin- nom), and the Latin gehenn2, inferus, infernus, and tartarus, are all rendered by this word. \ GLOSSARIAL INDEX. 4901 HeEnrY VIII., Reformation under, 18; the Bible in English set up in churches (1536), 19 ; ‘a necessary Doctrine and Erudition,’ the King’s Book (1543); ν the Litany in English (1544), 20 ; the King’s Primer (1545), 15. Hereford Use: the Missal was printed in 1502, reprinted in eee M.S 325, 7:9. 327, 28.5 328, 2.3 320, #.3; 332, 2.3 333, 2.5 334 %. HERMANN (Archbishop of Cologne), his Consultation, 43, 2; supplied matter to the English Communion Office, 23, 337, 566.; to the Office of Baptism, 371; to the Litany, 258. High Mass, the principal Mass on a Feast day in the Roman Church, celebrated with deacon, and sub- deacon, and choir. HILsEy’s Primer, 16. fiistoria, 195, ”. Hock Day, Hokedaie, Hok Tues- day, guindena Pasche, the Tues- day fortnight after Easter. Holy Cross, Invention of the (May ); : Exaltation of, called also Holy Rood Day (Sept. 14). Holy Ghost, procession of the, 235 ; sevenfold gifts of, 402. Holy loaf, the, 341, . Holy Table ; see Communion Table. Holy Thursday, 291; see Ascen- ston, Holy Water, water with salt exor- cised and blessed every Sunday : see Maskell, Mon. Rit. 1. p. cclv., p. 132. Holy Week, 282. Hooper (Bishop of Gloucester) caused the oath of supremacy to be amended, 31, 2. ; his troubles about vestments, Horologion, the Book of the Greek Church, corresponding to the Breviary. Hours, the Canonical, 12 ; of the Blessed Virgin, 13. the Lesser, Prime, Tierce, Sext, and None, as distinguished from Matins with Lauds, and Vespers with Compline. Housel, the consecrated bread. Houselling Cloth, used at the com- munion of the people, to be held under the chin. Hymnarium, 11. Hymns, Latin Metrical, 173 ; translated into English, 174; into German by Luther, 16. le Lilatio, the Proper Preface in the Gallican, Mozarabic, and Ambro- sian Liturgies, 354, . Illuminati, the newly baptized, so called in the primitive Church: ep. Hebr. viz 4 3 -x:°323 Immaculate Conception, the, of the Virgin Mary, 302, x. Immersion in Baptism, 380. Imposition of hands, in Confirmation, 402 ; in Ordination, 450 ; repeated in the Ordination of Priests (medizeval), 445. Infra, within, 328, 72. Innocents, the, 273. ‘Institution of a Christian man,’ called the Bishop’s Book (1537), 16, 2. Intercessions of the Litany, 259. Interim, the, 48. Intone, to say any part of the ser- vice in monotone, with or without inflexion. Lntroitus, in England Offcium, 269. Invention of the Cross, by the Em- press Helena (A.D. 326) ; the festival of (May 3). Invitatorium, the anthem to Venite, 182, 214. Invocation of saints in the Litany, 252 ; of the Holy Ghost upon the elements in the Lord’s Sup-- per, 357- 492 GLOSSARIAL INDEX. ‘Invocavit,’ the first Sunday in Lent, so called from the Oficium of the Mass, 281, 7. Ireland, the Roman Missal adopted in, 6; the Prayer Book for (1551), 38, 63; and in Latin, 39, 64, 75; the revised Prayer Book ac- cepted by the Convocation (1662) ; and enjoined by Par- liament (1666). 142. Trish version of the Prayer Book, 93. Irvingite Prayer Book, 166. IX@TS, a Fish, an emblem much used by the early Christians: the word being formed of the initiai letters of the words Ἰησοῦς Χριστὸς Θεοῦ Tids Σωτήρ, and implying the new birth in the water of Baptism. The monogram ΤΗΣ, or 1 8, involves in Greek the first three letters of the Name IHZOTS, and in Latin the words Iesus Homi- num Salvator. ΓᾺ JAMEs (St.), the Liturgy of, 307, #. JAMEs I., his revision of the Prayer Book, 88 ; endeavours to introduce it into Scotland, 94. Fejunia quatuor temporum:; see Ember Days. Joun (St. the Evangelist), 274. Joun (St. the Baptist), 301. Journal, the, Dzurnale, the book containing the offices of the day- hours: Maskell, Mon Rit. 1. p. CXXX. Fube, 325, n. Fubilate Deo, 227. ‘Fudica,’ the fifth Sunday in Lent, 282, n. JUSTIN MARTYR, his account of the Christian Ser- vice, 306 ; of Baptism, 380, 2. Κ, King’s Book, the; set forth by Henry VIII, (1543), entitled 4 necessary Doctrine and Erudition jor any Christen Min: it con- tains an exposition of Faith, the Creed, the Seven Sacraments, the Ten Commandments, the Lord’s Prayer, the Salutation of the Angel, with Articles of Free-will, Justification, Good Works, and of Prayer for Souls departed. Kneeling at Communion, the De- claration about, 38, 60, 122, 139, 152, 365. Knox (John), ministers to the Eng- lish exiles at Frankfort, 53 ; his description of the Book of Common Prayer, 80; his ‘ Book of Common Order,’ $2, 94. Kyrie eleison, the Litany, 239, 250. L. Lady Day (Mar. 25), the Feast of the Annunciation of the Blessed Virgin Mary, 302. Letare Hierusalem, the fourth Sun- day in Lent, 282, 2. Lammas Day (Aug. 1), probably from Loaf-Mass. LASKI, or LAsco, (Johna), his Form of Service, 51. Latin Prayer Book, for use in col- leges, 26, 5. ; 70; in Irelard, 39, 64, 75; translated by Ales, or Alane,68 ; by Haddon, after Ales, 70; a morecorrect version(1571), 76; by Durel (1670); by Parsell (εἴγε. 1720), and by Bright and Medd (1865), 143, 2. LauD (Archbishop), wrongly ac- cused of making changes in the Prayer Book, 97 ; assists in preparing the Prayer Book for Scotland (1637), 95. Lauds, the Service at, 187. Laymen, licensed to read the Ser- vice (1559), 210, 7. ; Baptism by, legal, 392, %.; 426; but disallowed by the Church of England, 388 ; medizval rubrics about it, 385. League and Covenant, the Solemn (1643), IOI. σλοϑϑ RIAL INDEX, Leap Year, in which a 29th day is added to February : see Aissextus, Lectionarius, 9, 10. Lections, in the Breviary, 183, 218; from the bible, 462 ; improved by Cardinal Quignon, 28, 219, 2. Legenda, Legendarius, 9. Lent, antiquity of the fast, 280 ; its duration, 280 ; the Litany said daily, 253 ; the Sundays before, 278. LEo (the Great, Pope), inserted a clause in the Canon, 329, x. Lessons, the, 217 ; mentioned by Justin, 218. Lessons, the First, on week-days, 219; on Sundays, 220 ; on Holy Days, 220; on concurrent Festivals, 221 ; from the Apocryphal Books, 219; the New Lectionary, 456. Lessons, the Second, 222, 226, 457. Liber Festivalis, a book in English (1493) containing homilies for the holy days through the year. Lights upon the Communion Table, 202. Lincoln Use, mentioned in the Pre- face to the Prayer Book, but of which fragments only are known. Litany, the, 249 ; form of, in the Apostolical Con- stitutions, 249 ; of the Greek Church, 256 ; of the Anglo-Saxon Church, 254; used with processions, 250 ; frequent repetition of Ayre eleisom, or anthems, 250 ; or psalms and collects, 251 ; appointed by Mamertus on the rogation days, 251 ; by Gregory the Great on St. Mark’s Day, 252; invocation of Saints, 252; said during Lent, 253. Litany, in English, in the Prymer, 15 ; for public use (1544), 20; some phrases taken from Her- mann’s Consultation, 258 ; disliked by the Presbyterians, 136; 493 Litany, in English, said before High Mass (1547), 253; on Wednesdays and Fridays before the Communion(1549), _ 197; 2533 in the Royal Chapel (1558), 543 to follow Morning Prayer (1637), 242; by Grindal, between the Morn- ing Prayer and Communion, 254. Litany, the Lesser, 239. Litania major, sepiena, 252. Little Office, the, 13. Liturgy, the Service used in the celebration of the Eucharist, 305 ; not committed to writing in very early times, 307 ; Justin Martyr’s account of, 306 ; of St. James, or of the Church of Jerusalem, 307, 2. ; of St. Basil, when used, 307, 2.; of the Precon ecraved, 1b. ; of St. Chrysostom, 308 ; the ancient Gallican, I, 320; the Roman partially introduced by Augustine, 3 ; the Medizval, 322. ‘Lord’s Day,’ the term used by Presbyterians, 117, 146: see Dies Dominicus. Lord’s Prayer, the, 212; to be used in Private Baptism, 389; commences the action οἵ Thanksgiving, 360, 383, 393. said inaudibly in the Medizeval Daily Offices, 183, 212. Lord’s Supper, 305; see Commu- nion, Eucharist, Liturgy. Lord’s Table, the, 32. Loud voice, audible, said 7m audten- tia, opposed to said secrefo, under the breath. Low Mass, said with only one atten- dant or boy to say the responses, Low Sunday, 287, x. LUTHER, his Nuremberg Service, the original of Hermann’s Consu/- tation, 42; portions of the Prayer Book due to this source, 43. 494 Μ. Magnificat, 247. MAMERTUS, or MAMERCUS (Bishop of Vienne), appoints the rogation days, 251, 291. Mandati dies, 282, n. Manuale, the Book of the Occa- sional Offices, 11. MARK (St.), the Liturgy of, 307, 7. ; the Collect, 301 ; Litany on the day (April 25), 252. Marriage, celebrated with religious rites, 405 ; forbidden at certain seasons, 400 ; preceded by the publication of banns, 406, 460. the Espousals, 408 ; the Medizval Service at the church door, 407 ; tokens of spousoge, 409 ; the ring, 127, 155, 410; the sign of the Cross (1549), 411 ; meaning of the term ‘ worship,’ 410, %. religious service after the es- pousals, 412. Communion at, 414, 461. MARSHALL’S Primer, 16. Martinmas (Nov. 11), one of the half-quarter days, 66. MARTYR (Peter), his opinion of the First English Prayer Book, 34, 46. Martyrs, festival in honour of the, 295) 304. Mary (St. Magdalene), 301. Mary (St. the Virgin), festivals ia honour of, 302. Mass, the, or Western Liturgy, 305 ; why so called, 306, 5. ; the Ordinary and Canon, 11, 3225 varieties of, 322, 7. ; for the dead, 322, #. ; High, the principal Mass on a Feast day in the Roman Church, celebrated with deacon, and sub-deacon, and choir ; Low, said with only one at- tendant, or boy to say the responses GLOSSARIAL INDEX. Matin Offices, the, 181. Maundy Thursday, 282 ; Office for the Royal Maundy, 283, 2. novel practices of the Roman Church, 283, 2. MELANCTHON, 42. Memoria, a Versicle and Collect always said in honour of the Blessed Virgin, 188, 193; or commemorating a minor feast, introduced into the Service of a greater feast: 22, .; 218, Ὁ; 225; Meneon (unvaioy), the daily Offices of the Greek Church, arranged in twelve volumes, each for a month. Menologion (μηνολόγιον), the Mar- tyrology of the Greek Church, in the order of the months, begin- ning with September. Mereri, ecclesiastical use of the word, 188, 2. Metrical Latin Hymns, 173 ; versions of the Psalms, 175. MICHAEL and All Angels, Mich- aelmas (Sept. 29), one of the civil quarter days, 303. Middleburgh Prayer Book, 86. Midlent Sunday, 281. Millenary Petition, the, 87. Missa, 305, 2. Missa Lresanctificatorum, in the Greek Church, 307, z. ; in the Latin Church, 322, 2, Missa S cca, 322, n., 363. Misse Ordinarium et Canon secun- dum usum Sarum, 322. Missale, the missal, 10; the Roman not fully adopted in England, 3 ; but adopted in Ireland, 6. Monstrance, the vessel in which the consecrated wafer is shown to the people, as at Benediction. Monotone, the single note used in saying the Prayers. Morning Prayer, the Order of, 205 ; formed from the Offices of Matins, Lauds, and Prime, 181. ° Mother of God, Θεότοκος, Deipara, the title of the Blessed Virgin Mary, sanctioned against the Nestorians in the Council οὗ Ephesus (431). \ a, © = -/ gp «a “« GLOSSARIAL INDEX. 495 Mozarabic Liturgy, 1; see De- scription in Shipley’s Glossary. Musical Notation of the Canticles, &c., by Cranmer, 174. ‘Myrroure of our Lady,’ a book explaining the Church Offices. Mystagogia, the Eucharist, 306, 7. Mystery, a play on a sacred subject acted in church. N. Name of Jesus, Feast of the (Aug. 7). Natale, Natalis dies, the day ob- served in commemoration of the martyrdom of a saint. Natale Domini, Nativitas Domini, the Nativity of Christ, 272; see Christmas Day. New Style, the method of com- puting the year introduced by Pope Gregory XIII. Ten days were passed over in 1582, so that the 15th followed the 4th of October. The change was made in England in 1752, in which year Sept. 2 was followed by Sept. 14. New Version of the Psalms, 177. Nicene Creed, 229, 234; see Creed. Nocturnum, a division of that por- - tion of the Psalter used at Matins: a Nocturn had three Antiphons and Psalms. An or- dinary feria, or minor feast had one Nocturn; a Sunday or a greater feast had three Nocturns: 12, 183. Nocturnal Service, Basil’s account of the, 216, 2. Non-communicants, 337, 352, 7.3 when to withdraw, 366, x. ᾿ Nonconformists, at Frankfort, 53 ; their description of the Prayer Book, 80; printed editions of the Prayer Book, 83 ; their proposed changes (1641), 99; address Charles II., 108, 110; exceptions presented at the Savoy Conference, 115; see Assembly of Divines, Baxter, Puritan, Nonjurors, the, 159; revived the Communion Office (1549), 160 ; the Usages, 160. North side of the Communion Table, 347. Notorious evil livers, 346. Novena, a nine days’ devotion for any religious object. NOWELL’s Catechism, 400. Nunc dimittis, 247. Nuremberg Service (Luther’s), 42. O. O, Antiphone mazjores de; the An- tiphons to Magnificat, sung on the nine days before Christmas, each commencing with O. Oath of Supremacy, 31 ; of Sovereignty, 60, 449; a Bishop’s, of Obedience to the Metropolitan (Medizeval), 446, 449. Oblations, 350. Obsecrations of the Litany, 258. Occasional Prayers, 264 ; special Forms of Prayer (Eliza- bethan), 64 ; for the Fire of London, 170; for the State Holy days, 451. Occurrence of Holy days, the coin- cidence of two or more on the same day, Occursus Festum, the meeting of Symeon, the Presentation of Christ in the Temple, 303, z. Octaves of Festivals, 287, 2.; 460. Ocult, the third Sunday in Lent, 282, 2. Oes, the fifteen, of St. Bridget, 17. Offering days, 350, 7. Offertorium, the Verse sung after the Creed, before the oblation of the Elements, 325. Offertory, in the English Liturgy, Sentences of Scripture read while the alms are being gathered, 349. Offiicitum divinum, 13 ; parvum, of the Virgin, 13; pro defunctis, 423, 71. Offictum or Jniroitus, the anthem commencing the Ordinary of the Mass, 322. Old Style, the Calendar before 1582 ; see New Style. 496 Orarium, a book of prayers, 78 ; the deacon’s stole, in the Greek Church, 310, 2, Orationes, Collects, 190. ‘Order of the Communion’ (1548), 23, 336. translated into Latin by Cover- dale and Ales, 67. Orders, Holy, retained at the Re- formation, 31, ”., 440; of the Reformed Churches, 157 ; Presbyterian, 157. Ordinal, the Medizval, 441 ; the first reformed, 31 ; the present, 440 ; alteration proposed (1689), 157. Ordinale, liber ordinarius, the Pie, 10, Ordinarium Miss@, 322. Ordinarius judex, the Ordinary, the Bishop, or other officer having ordinary (regular, and of common right, opposed to extraordinary) jurisdiction in matters ecclesias- tical. Ordination, the Canonical times of, 441. Ordines majores, minores, 440, 71. Organs, 175, 22. Ornaments of the church, 202. Orthodox Church, the title com- monly given to the Eastern or Greek Church, which is in com- munion with the see of Constan- tinople (Dr. F. G Lee, Glossary). O Sapientia, the first word of the first ofthe nine Antiphone majores de O, sung upon the Magnificat, from Vespers on Dec. 16 to Christ- mas Eve, 195, 2. Osmund (Bishop of Salisbury), arranged the Use of Sarum, 5, 323, Ostiarius, the lowest of the four minor orders, 440, 7. 1S Faila, the pall used over coffins : a square piece of linen used to cover the chalice. Pallium, the Pall given by the Pope to an Archbishop, 7, 2. Palm Sunday, 282. GLOSSA RIAL INDEX. Papa, Pope, a Priest of the Greek Church: in the West the title is limited to the Bishop of Rome. Parasceve, παρασκευή, Good Friday, 285, 2. Parish Clerk, a layman appointed by the Incumbent to assist in the Service, and especially at Mar- riages and Burials. Parliament, Prayer for the, 266. Farsell’s Latin Translation of the Prayer Book, 143, κ. Pascha, Easter Day, 286. Πάσχα ἀναστάσιμον, the week follow- ing Easter Day, 286. Πάσχα σταυρώσιμον, the week pre- ceding Easter Day, 286. Pascha clausum, the Octave of Faster Day, 287. Paschal Candle, blessed on Holy Saturday, and lighted during Matins, Mass, and Vespers till the Mass of Ascension Day. Paschales indulgentia, 286, 71. vigilig, 284, 71. Passing Bell, to be tolled when a person is dying, 430, 2. Passion Sunday, 281. Passion Week, 282. Passtonarius, the Lections of the Martyrology, 9. PAUL (St., the Apostle), the Con- version of, 300. Pak, the, 332) 2. Pedilavium, 282, n. Penance, one of the seven sacra- ments of the Roman Church: its three necessary parts are Contrition, Confession, and Satis- faction, which are followed by Absolution : 279, 2. ; 436. Penitential, the (Penitentiale), 11, ,, 430. Penitential Psalms, the, 15, 72. ; 281, 415, 437. ; Pentecost, 293 ; see Whitsun Day. Πεντηκοστάριον, an Office Book οὔ the Greek Church, containing the © Services from Easter to the Octave of Pentecost. Perambulation of Parishes, 291. PETER and PAut (Saints), the most ancient of the festivals of the — Apostles, 300, 2. Pica, the Pie, 10, 182. GLOSSARIAL INDEX. Flacebo, the Vespers of the Office for the Dead, 423, 2 Planus Cantus, Plain Song, the mode of intoning the Service, first called Ambrosian, then Gre- ᾿ gorian, as improved by Pope Gregory the Great. POLLANUS (Valerandus), 48 ; the Strasburg Liturgy, 16. POLYCARP, supposed to quote the language of the Liturgy, 308, z. Pontificale, τι. Portiforium, the Breviary so called in England, 13. Postcommunio, a short prayer, 335; a sentence of Scripture sung (1549), 345. ; Post-Communion, the Service after reception of the Lord’s Supper, 360. Postil (fost z//2), a homily after the Gospel: short notes upon each verse. fost-Sanctus, the prayer after the Sanctus in the Gallican Liturgy, 320. PoyYnET, author of the Larger Cate- chism, 399. Presanctificatio, 283, 2., 307, 5 Prayers on Several Occasions, 264 ; for the King’s Majesty, 242; for the Royal Family, 244 ; for the Clergy and People, 245 ; for the Parliament, 266 ; for all Conditions of men, 7d. ; of St. Chrysostom, 246 ; of Humble Access, the prayer in the Mass beginning ‘In spiritu humilitatis,’ 326; in the English Office, that be- ginning, ‘We do not pre- sume,’ 356, 367. - Preaching forbidden, 24, 55. Preces private, 78. Preces, the Prayers, 193, 240. Preface to the Book of Common Prayer, the original (1549), 28; the present (1661), 137. Preface in the Communion Office, 354- Presbyter, the ecclesiastical title of the first order of the Christian Ministry. In the usage of the Church of England the title priest is identical with presbyter. 497 Presbyterians, the, 102 ; Divines at the Savoy Confer- ence, I14; their ‘ Exceptions’ to the Prayer Book, 115. Presence of Christ, 36, 357. Presentation, the Feast of the, 302. Presentments, complaints by the authorities of a parish, formally made to the Bishop, or Arch- deacon, at his Visitation. Priests, Ordination of, 443. Prime, the Service at, 189. Primer, the, 14; reformed, 77. Private Communions substituted for Private Masses, 30, 7. Private Devotion, books of, 77. Procession, the Litany so called, 21, #.; used in the fourth cen- tury, 250. Procession of the Holy Ghost, in Latin, ex Patre Filiogue; im Greek, ἐκ τοῦ Πατρὸς ἀπὸ τοῦ Ὑἱοῦ, 235, 22 Processtonale, 11. Proclamations on Ecclesiastical af- faits, 22, 23,55. Préne (preconium), a Sermon after the Gospel, in the French Church. Prophetia, the name in the old Gallican Liturgy for the Song of Zechariah, Benedictus, which was sung before the Collect for the Day: Hammond, Liturgies, p. Ixii. Proper Prefaces, 354. Proprium Sanctorum, the title of the part of the Breviary and Missal, containing the Offices of Saints’ Days, arranged according to the Calendar, Protestant, a name properly applied to the Lutherans, who protested against the Edict of Spires (1529) : see Hardwick, Reformation, p. 54. Psalms, the, 215 ; the Vil,, or the Penitential, 15, n.; the xv., or the Gradual, 26. ; of Commendation of souls, 15 ; of the Passion, 26. ; said weekly, 215, 2 numbers of, repeated s monks, 4 KK 498 GLOSSARIAL INDEX. Psalms, the, Selections of, in the American Church, 217, 9% ; Metrical, 62, 175; allowed in Elizabeth’s Injunctions, + 176; Sternhold’s Version, 175 ; the New Version, 177. Psalter, arrangement of, for Service, 215; Version of, in the Prayer Book, 216. Psilterium, 9. Pupilla oculi, a book compiled by John de Burgo, Chancellor of Cambridge (1385), on the minis- tration of the seven sacraments, the decalogue, and other offices of ecclesiastics. Pulpitum, ambo ecclesig, a raised platform, on which the singers could be seen and heard, and on it the Gospel was read, 324, 325. Purification of the Blessed Virgin Mary (Feb. 2), 302. Puritan objections to the Prayer Book, 87, 115; editions of it, 82; substitutes for it, 84 ; the ‘ Book of Discipline,’ 85 ; the ‘Book of the Form of Common Prayer,’ 10. Pyxis, the Pyx, the vessel in which the consecrated wafer is kept, in the Roman Church: if a Host is there, a lamp is always burning before it. Q. Quadragesima, 279. Quartodecimani, those who kept Easter on the 14th day of the moon, the day of the Jewish Passover. Quasimodo, the first Sunday after Easter, 287, 2 Quatuor tempora, 264. Queen, Prayer for the, 242; in the Communion Office, 349; Service for the Accession, 451. Quicunque vult, the Psalm, sung at Prime in the Sarum Use, 231, 235. Quicnonius (Cardinal), compiles a reformed Breviary with more reading of Scripture, 5, 2. ; 18, 28, 210, x, Quindena Fascha, the 14th day after Easter. Quinquagesima, 279. R, Reading, saying, or singing, 214, 71. Reading-pew, or desk, 199. Reception of Converts, Form of Service proposed for the, 771. Reception of the Reformed Offices, 29, 60. Rectores chori, four Canons for double feasts, and two for simples, appointed either in turn or at the discretion of the Pre- centor, from the upper or second bench, according to the dignity of the feast, to lead the chant. Such a feast was marked as cum regimine chort. Reformatio Legum ecclesiasticarum, — a revision of the ecclesiastical law, prepared according to Stat. Hen. VIII. c. 19, but which never received the royal assent. Refreshment Sunday, the fourth in Lent, 281. Regeneration, 382, 7. ; its connection with Baptism disliked by the Presbyterians, 117, 127; 130: Register Book, of Baptisms, Mar- riages, and Burials, ordered to — be kept in each parish (1538): a very few begin at this date; the oldest parochial Registers usually begin primo Elizabethe. a tax upon the Entries sus- pected, 24; tax of threepence upon every Entry of every Birth or — Christening, Burial, and Marriage (except paupers), Oct. I, 1783. Registration of Births, in place of Baptisms, often noted during the Commonwealth ; Civil, of Births and Deaths, begun (1837). 4 » ν᾿ ν" a a GLOSSARIAL INDEX. 499 S. Regular Clergy, those who were members, and subject to the rules (regule) of a monastic body, having taken the vow of poverty, chastity, and obedience. Reminiscere, the second Sunday in Lent, 281, x. Requiem, the Mass for the Dead, 423, 71. Reservation of the consecrated elements for the Communion of the Sick (1549), 420; retained in Haddon’s Latin Prayer Book (1560), 72. Responsorium, a short anthem with its verse sung after each Lection, 27, 184. Restoration of K. CHARLEs IL., 108 ; State Service for, 451. Revision of the Prayer Book (1552), 343 (1559), 575 (1604), 10; attempted (1689), 145; pro- posals of Convocation (1879), 458. ᾿ Revision of the Prayer Book for Scotland (1637), 95; (1661), 135. RIDLEY (Bishop), removes altars, 32; his debate with Hooper about vestments, 33. Ring in Marriage, 127, 155, 409. “Ριπίδιον, flabellum, 308, 2. Rochette, 200. Rogation days, 251, 201 ; Sunday, 150. Rood, or Rode, whatever derivation may be determined upon, is the Cross: the Feast of the Exalta- tion of Holy Cross is Holy Rood Day; and the beam or gallery across the chancel arch, on which the great Crucifix stood in the English churches, was called the Rood-beam, or Rood-loft. Rosary, a devotion in the Roman Church (said to be instituted by St. Dominic in 1206), consisting of fifteen repetitions of one Pater noster, ten Ave Marias, and one Gloria Patri, The word is also used for the string of beads, by which these numbers are counted, RuFFinus, his Creed of Aquileia, 229. Sabbatum, the seventh day of the week, Saturday, the Jewish Sab- bath: the Lord’s Day is com- monly called the Sabbath by Presbyterians. Sacramentary, I0. Sacraments, numerous, in the lan- guage of the ancients, 401 ; the Seven of the Romish Church, 401, 2. Saints, canonization of, 304, m. ; praying to, 300, 2. ; Feast of All Saints (Nov. 1), 304. . Saints’ days, 300; occurring on Sunday, 221 ; new Collects composed for, 300 ; Lessons for, 300, 457 ; names retained in the Calendar, and in the Latin Prayer Book (1560), 71; Salus populi, a Mass so called from the Offictum, said as a (second ?) commemoration in each week, for all brothers and sisters. Salutation of Minister and People, 239. Salvation of baptized infants strongly opposed by Baxter, 141, 721. SANCROFT, takes a leading part in the revision of the Prayer Book (1661), 136; Nonjuror, 160, Sarum, use of, 5. Savoy, Conference at the, 113. Say, or sing, 214, 7. Scarf, of black silk, folded, larger than the Szo¢e, worn over the sur- plice, and gown, by chaplains and Church dignitaries. Scotland, the Prayer Book for (1637), 94, 161 ; the English Prayer Book gene- rally used by Episcopalians in, 96, »., 162. Scottish Communion Office, 161. Sea, Form of Prayer for use at, 107, 141, 439. Sealed Books, the, 137. — Second Prayer Book of Edward V1., 35) 41. KK 2 500 Secreta, a prayer in the Mass, said secretly by the priest, after the offertory, and before Sursum corda and the Preface, 326. Secular priest, one who is not a member of a monastic body: see Regular, Sentences of Scripture, at the begin- ing of the Daily Prayer, 206; after the Creed, in the Commu- nion Office, 349; see Offr- tory ; the ‘Comfortable Words’ after the Absolution, 354. Septuagesima, 279. S:guentia, anthem so called, intro- duced or improved by Notker, 10, 324. Sermologus, 9. Service Books, names of Medizval, 8; early proposal to amend, 18 ; destroyed, 30. Seven Collects, 324 ; deadly Sins, 14, %. ; Gifts of the Holy Ghost, 74. Orders, 440 ; Penitential Psalms, 15, 7. ; Sacraments, 14, 401, 72. ; Works of Mercy, 14, 2. ; principal Virtues, 14, 7. Sexagesima, 279. Shear Thursday, 283, 22 Shrove Tuesday, Sunday, 280, 722. Sick, Order for the Visitation of the, 415 ; private and special Confession, 417: : declarative Absolution, 156, 418; Communion added to the Of- fice, 421 ; with reserved Elements (1549), 420 ; Form of anointing (1549), 419, %. Sidesmen (synodsmen) questmen, persons appointed in _ large parishes to assist the church- wardens. Sitientes, the Saturday before the fifth Sunday in Lent, so called from the Officizum of the Mass (Sabbato post Lesare). Socinian Prayer Book, 164. Solitary Masses, 322, 21 GLOSSARIAL INDEX. Sponsors in Baptism, 370; objected to by the Presby- terians, 123; number of, 372 ; demands addressed to, 376 ; charge to, 383; parents may be, 152, 372, 2. ; 460. Spousage, Tokens of, 411. State Holy Days, Services for, 451. ST£PHEN (St.), 273. Stole, a narrow band of black silk, worn over the surplice; on the left shoulder by deacons, and round the neck by priests, pen- dent on each side nearly to the ground. See Dr. F. G. Lee’s Glossary. Subdeacon, 440, 2. Suicide, 426, 461. Suffrages, short petitions, as the versicles after the creed in the Morning and Evening Prayer, 240, 424; ᾿ petitions in the Litany, 259. Surplice, 200 ; proposed partial disuse of the, 109, 147. proposal of Convocation (1879), 459. Sursum corda, the Invitation to the people, found in all Liturgies, to join in the Solemn Service of Eucharist, which then commences, 308, 327, 342, 354. ὃ Symbolical Books, containing the Confession of Faith of any Churches or religious bodies. Symbolum, 228; see Creed. Synaxts, 306, 72. Synodals, 219, 7. ἜΣ Table, the Holy, not an Altar, 32; its position, 347; ornaments, 203. Table of Kindred and Affinity, — naming the degrees within which marriage is unlawful, set forth © (1563), and ordered by canon xcix. (1604) to be set up in churches. Te Deum, 222. τ᾿ GLOSSARIAL INDEX. 501 Te igitur, the beginning of the Canon Missal, 327. τελετή, (1) consecration; (2) a Sacrament, the Eucharist, 306, z. Temporale, the part of the Breviary and Missal, which contains the proper portions of the daily offices, in the order of the eccle- siastical year, beginning with Advent. -Tenebre, a Service on the last three days of Holy Week. Twenty- four candles were set on a triangu- lar stand (ἀεγεῖα), and one put out at the beginning of each Antiphon, and Respond, of Matins and Lauds. During Zenedictus, all other lights were. extinguished : and on the repetition of the Anti- phon the one candle remaining on the top of the stand was hidden. Terrier, a record of the land or other property belonging to the Church in any parish, ἡ Ter-Sanctus, the ancient Hymn con- cluding the Preface in all Liturgies, 309, 327, 342, 354, 367. TERTULLIAN, the Apostles’ Creed given by, 229. Textus, Textevangelium, the Book of the Gospels read at Mass, I0, 323, 325- ; Thanksgiving, commenced with the Lord’s Prayer after Communion, 360 ; and after Baptism, 383. of Women, the Service for, 433. the general, 267. Thanksgivings on Several Occasions, 267. Theotokos, see Detpara. Thurible, the censer, or vessel for incense, - Thurifer, the acolyte who carries the censer. Tonsure, the cutting the hair in the form of a crown, as a preparatory step to receiving Orders. The ancient Roman form left only a small circle of hair: the modern is a small bare place at the top of the head. The Britons and Scots, as the Greeks, shaved the front of the head from ear to ear. Touching for the King’s Evil, the Service at, 169. Tractus, anthem so called, 324, 71. Transubstantiation, 357, 365, 7. Trentals, 423. Trine immersion in Baptism, 380. Trinity Sunday, 295 ; Sundays after, 297 ; Twenty-fifth Sunday after, 299. Twenty-sixth and Twenty- seventh Sunday after, 299, nm. 3; 460. Trisagion, the Hymn, in the Greek Liturgy, sung before the ‘ Little Entrance,’ beginning, ‘ Holy God, Holy Mighty, Holy Immor- tal, have mercy upon us:’ cp. the anthems, 428: ascribed to Proclus (A.D. 434) : said to have been heard sung by angels: Suicer, s.v. Τρισάγιον: Freeman, Principles, 1. p. 65. Tropertum, 9. Tropus, 10. Troth, that which any one ¢rowe?h, plighteth to be true: Richardson. Tunicle, 201, 2. υ. Unbloody Sacrifice, a theological term for the Eucharist considered as a sacrifice. Unction, in Baptism, 371, 382, 2. ; in Confirmation, 402 ; of the Sick, 416; retained in the Prayer Book (1549), 419, 2. ; of the Dying (Extreme Unc- tion), 418 ; retained in the Coronation Service ; see Maskell, Zon. Rit, UI. 108. Uniformity, the Act of, Edward VI., 26, 35 ; Elizabeth, 58 ; Irish, 63; Charles II., 141, 2. ; Amendment Act (1872), 476. ‘Yravrh or ὑπαπαντή, Festum Occur- sus, called in the West the Feast of the Purification, Usages, the (nonjuror), 160. 377; 502 GLOSSARTAL INDEX. Uses, variety of, in England, 4; and in Ireland, 6; the Roman gradually intro- duced, 3,6; of St. Paul's, 5, #%. 3 of Sarum, 5. V. Veni, Creator Spiritus, 445. Venitare, the book containing the Psalm Venite, with its musical notation, and the anthems, called Invitatories, which were sung with it, 8, 182. Vente, exultemus (Ps. xcv.), 182 214. Versicles, the, 189, 194, 240. Versus, the Verse and Respond, after the Psalms and before the Lections of each Nocturn, 183, 184, 186. Versions of the Prayer Book, into French, 40, 143 ; Latin, 39, 63, 67, 76, 143, 2.; Irish, 93 ; Greek, 76, 143, 2. Vespers, Service at, 192 ; First, said in the evening be- fore the day of the Feast; Second, said in the evening of the day of the Feast, unless prevented by the First Ves- pers of an equal or greater Feast on the following day. Vestment, the, 200, 22. Vestments, 33, 199; in King Edward’s # Second Prayer Book, 201 ; in the Advertisements of Eliza- beth (1564), 201 ; proposals (1879), 459 ; six are noted as worn by bishops and priests, viz., Amictus, Alba, Cingulum, Stola, Mani- pulus et Planeta. Viaticum, the Eucharist, when ad- ministered to the dying. Vidi Dominum, the last History bee fore Advent, 465. Vigil, 248, 2. Ligilie mortuorum, 423, n.° ? or Versiculi de Nocturnis,: VIRGIN MARY, the, Seven Festivals of, 302 ; ‘Hours’ of, 13; Annunciation of, 302 ; Purification of, 2d. Visitation of the Sick, 415. 4 W. Wafer Bread, unleavened, made round, and thin, as a wafer: in the Roman Communion, it is stamped with the Crucifix, or the Monogram; the Priest’s wafer being three inches and a half in diameter, and the wafer for the Communion of the people being Wan inch and a quarter. Bucer objects to this, and wishes the wafer to be made more like real bread, 44 Walloons, refugees from the Low Countries, had a church in Lon- don, and in Canterbury, 51. Water mixed with the Wine in the Eucharist, 28, 35, 357, # Westminster Assembly, the, Ior. WHITAKER, author of a Prayer Book in Greek and Latin, 76. White Sunday (Dominica in Albis), 287, 2.3 293, %. WuitcIFt (Archbishop), queries of matters likely to be debated about the ταν é@Book (1603), 88. Whitsun Day (Pentecost), 293 ; origin of the name, 293, z Whitsuntide, a solemn time of Bap- tism, 372. WILuiAM IIL, 1453 Commission to revise the Prayer Book, 145; proposals of the Commissioners, 146. 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