THE LATIN PRAYER BOOK OF 
 CHARLES IT.
 
 LITURGIA, 
 
 SEU LIBER 
 
 PRECUM COMMUNIUM, 
 
 Et Adminiftrationis 
 
 SACRAMENTORUM, 
 
 Aliorumque 
 
 Rituum atque Ceremoniarum TLcclefi(e t 
 JUXTA USUM 
 
 ECCLESI& ANGL ICAN^E: 
 
 Una cutn 
 
 PSALTERIO 
 
 SEU 
 
 PSALMIS DAFID1S, 
 
 Ea Punftatione diftinftis, qua Cantari aut 
 Recitari debent in ECCLESIIS. 
 
 Itcmque 
 
 Forma & Modus Faciend^Ordinandi & Confecrandi 
 Epifiopos, Presfyteros, Diaconos. 
 
 LOND 1 N /, 
 
 'T' Reg ' IUS b L"' Gr <"" & 
 u,; Vatneuntque apud &. Mtarne , R egium 
 
 ,nv,co vulgari.er dicto Li<,/ t .fi r , [aiaf , ,670
 
 THE LATIN PRAYER BOOK 
 OF CHARLES II; 
 
 OR, 
 
 an account of tfje liturgia of Dean Durel, 
 
 TOGETHER WITH A 
 
 REPRINT AND TRANSLATION 
 
 OF THE 
 
 CATECHISM 
 
 THEREIN CONTAINED, WITH COLLATIONS, ANNOTATIONS, 
 AND APPENDICES. 
 
 BY 
 
 CHARLES MARSHALL, M.A., 
 
 Chaplain to the Lord Mayor of London, 1849-50; 
 AND 
 
 WILLIAM W. MARSHALL, B.A, 
 
 Late Scholar of Hertford College, Oxford; and 
 of the Inner Temple. 
 
 JAMES THORNTON, HIGH STREET. 
 
 1882.
 
 PUBLISHED BY 
 JAMES THORNTON, OXFORD. 
 
 LONDON: SIMPA'IN, MARSHALL, AND CO.
 
 TO THE 
 
 Oerp IRefcerenD artfjur ipentfjpn ^tanlep, SD.D., 
 
 DEAN OF WESTMINSTER ; 
 
 DEAN OF THE ORDER OF THE BATH ; DEPUTY CLERK OF THE 
 
 QUEEN'S CLOSET, CHAPEL ROYAL, ST. JAMES'S ; HONORARY CHAPLAIN IN 
 
 ORDINARY TO HER MAJESTY THE QUEEN ; CHAPLAIN TO 
 
 H.R.H. THE PRINCE OF WALES, ETC., ETC. 
 
 IN humbly presenting this work to your hands, allow us to explain 
 that the origin of our selection, for its dedication, of one occupying 
 so notable a position in the Church of England as yourself is in the 
 interesting historical fact, that the Convocation of Canterbury com- 
 mitted to two of your illustrious predecessors in the Deanery of 
 Westminster, Bishop Earle and Archbishop Dolben (with others), the 
 translation of the Revised Liturgy of 1661 into the Latin language. 
 Moreover our choice is confirmed by public repute to the effect that 
 than yourself no one more intelligently appreciates the excellency and 
 the reasonableness of the Christian Religion considered in itself, and 
 in its Divine design for the great purposes of bringing men off from 
 the love of sin to the love of God ; no one more highly values the 
 Protestant principles, viz., that in investigating the Christian Religion 
 the judgment of sense and reason is not to be renounced, and that 
 men are not equally bound to believe the greatest repugnances to 
 sense and reason with the most Fundamental Verities of the 
 Christian Faith ; and no one is more deeply sensible of the disastrous 
 consequences of marring the beauty of the most excellent religion in 
 the world by sacerdotal errors and superstitions; these consequences 
 being the discouragement of the faith of those who honour the 
 Christian Religion in its primitive purity and apostolical simplicity, 
 and the hindrance of those, who are offended by a corrupted 
 Christianity, from belief in any Religion. May the various talents 
 with which God has entrusted you be long employed in defence 
 and furtherance of pure and undefiled Religion. 
 Your faithful servants, 
 
 CHAS. MARSHALL, M.A. 
 
 WM. W. MARSHALL, B.A. 
 
 {Since our work was first placed in the Publisher's hands, the Dean has passed 
 to his rest. But in remembrance of his kind acceptance of this Dedication, expressed 
 in a letter of Feb. i8/A of this year (1881), -we feel unable to change or withdraw it. 
 We therefore leave the Dedication in its original form, merely adding this note 
 to account for its appearance, and to signify our deep regret at his lamented death.}
 
 PREFACE. 
 
 " T)REFACES, and passages, and excusations, and other speeches 
 *- of reference to the person," writes Bacon, " are great wastes 
 of time; and though they seem to proceed of modesty, they are 
 bravery." We shall endeavour therefore to set forth the purpose and 
 scope of our work in the briefest language. 
 
 We have been led to the present undertaking by a desire to attract 
 more attention to the Latin Prayer Book of 1670, and we desired 
 this for two reasons. Firstly, on account of the remarkable scarcity 
 of the Book itself; even in many notable Libraries, including those 
 of Trinity Coll., Camb., of Westminster Abbey, of Exeter, Ely, 
 Carlisle, Bangor, and other cathedrals, of Chetham College, Man- 
 chester, and of Althorpe House, etc., we are informed that no copy 
 is to be found. Secondly, because Durel's Lilurgia shows what the 
 Revisers understood to be meant by the words which they retained 
 and the words which they inserted ; it shows the thought of the time 
 as expressed by a contemporary and an authorized exponent. 
 
 Our work will, we anticipate, be accepted by Evangelicals at large, 
 on account of the Protestantism of Durel's Translation and its 
 accordance with the theological opinions of the English Reformers 
 and of the leading English divines for nearly a century after the
 
 viii PREFACE. 
 
 Reformation, and with the universally received divinity of Churchmen 
 throughout the reigns of Elizabeth and James ; and because Dean 
 Durel simply trod " the old paths " in which the Reformers and their 
 immediate successors walked. 
 
 Nor, we trust, will this volume prove unacceptable to the searcher 
 after truth in the ranks of the High Church party. For Durel was 
 a Caroline Divine, and Dr. Pusey, the confessed champion of con- 
 servative Catholicity, has stated that the times of the Caroline 
 divines form the "golden period of English Theology." 
 
 In the notes on the Catechism, no pains have been spared to 
 make the quotations accurate and precise, in order that they may 
 prove of service for purposes both of study and reference. They 
 contain all the Catechism of Queen Elizabeth's Latin Version, with 
 the chief differences of the translator's predecessor Aless, and of his 
 successor Whitaker ; all the Catechism of Vautrollier, as the repre- 
 sentative of the three unauthorized Elizabethan Prayer Books ; 
 practically (except one passage) all the Small Catechism of Dean 
 Nowell, which is especially important as the immediate forerunner of 
 that of 1604; together with frequent quotations from Nowell's Large 
 and Middle Catechisms, and from the Welsh Prayer Book of 1664, 
 the Greek Prayer Books of Whitaker, Petley, and Duport, the Latin 
 versions of Parsell and of Harwood, and the modern Latin Prayer 
 Books of Parker, Bagster, and Messrs. Bright and Medd. 
 
 The translation of the Catechism purports to be as literal as the 
 English will admit, and all words not represented in the original are 
 in brackets, with the exception of the indefinite article. In scriptural 
 quotations the forms " thou," thee," and " thy are retained ; else- 
 where the words "you" and "your" are substituted, as more in 
 accordance with modern usage. In the Catechism of our English 
 Prayer Book the two are confused.
 
 PREFACE. ix 
 
 In conclusion, we must express our great obligations to the Rev. 
 Sydney Thelwall, B.A., Vicar of West Leigh, whose assistance has 
 been of the highest value in the preparation of our notes, and espe- 
 cially with regard to the collation of Duport and of Bagster ; to the 
 Rev. J. Harrison, D.D., Vicar of Fenwick, who has given us per- 
 mission to use a portion of one of his very important works ; to the 
 Rev. Dr. Osborn, President of the Wesleyan Conference, who has 
 given us valuable information in reference to the Letters of Orders 
 of John Wesley ; to the Rev. R. K. Bateson, B.D., Queen's Coll., 
 Camb., in whose Library is a copy of Durel's Liturgia dated 1685, to 
 which we have had access ; to the Rev. J. O. Brook, Incumbent of 
 Worthington, who lent us a copy of the same date; to the Rev. H. 
 Parry, B.A., Vicar of Llanvair-is-gaer, Diocesan Inspector of Schools, 
 the Rev. W. Glanffryd Thomas, Vicar Choral of St. Asaph's Cathedral, 
 the Rev. J. Pryce, M.A., Rector of Trefdraeth, and the Rev. T. J. 
 Jones, B.A., Vicar of Llanvair Caereinion, who have given us much 
 information about Welsh Prayer Books and other matters connected 
 with the Principality; and to all others who have aided us with 
 their knowledge, judgment, or research. 
 
 Should our work tend in some small degree to the solution of 
 the question propounded long ago by Pilate What is truth ? we 
 shall rest content ; for our labour will not have been in vain.
 
 CONTENTS. 
 
 PART I. 
 
 HISTORICAL. 
 
 CHAPTER I. 
 
 PAGE 
 
 LIFE OF DEAN DUREL I 
 
 CHAPTER II. 
 
 HISTORY OF THE LATIN TRANSLATION OF THE REVISED 
 
 PRAYER BOOK II 
 
 CHAPTER III. 
 
 AUTHORITY OF DEAN DUREL's LATIN PRAYER BOOK ... ... 21 
 
 APPENDIX A. AN ACCOUNT OF DUREL's ORDINATION ... 29 
 APPENDIX B. ON THE AUTHORIZED VERSION OF THE 
 
 BIBLE ... ... ... ... ... ... 29 
 
 PART II. 
 
 CRITICAL AND EXEGETICAL. 
 
 CHAPTER I. 
 
 EDITIONS OF THE " LITURGIA " AND OTHER VERSIONS ... 33 
 
 CHAPTER II. 
 
 MEANING OF THE TERM " PRIEST " 46
 
 xii CONTENTS. 
 
 CHAPTER III. 
 
 I'AGE 
 
 MEANING OF THE EXPRESSION "ALMS AND OBLATIONS " ... 6l 
 APPENDIX C. COPY OF A BRIEF 8l 
 
 Q - 
 
 ADDENDA 
 
 PART III. 
 
 THE CATECHISM. 
 
 REPRINT, TRANSLATION, AND ANNOTATIONS 85 
 
 APPENDIX D. ARCHBISHOP LEIGHTON's CATECHISM ... 189 
 APPENDIX E. ON DR. OVERALL'S OPINION OF THE 
 
 LORD'S SUPPER 190 
 
 APPENDIX F. ON AUGUSTINE'S USE OF THE WORD 
 
 "SACRAMENT" 193 
 
 APPENDIX G. ANALYTICAL TABLE OF THE SACRAMENTS 194 
 APPENDIX H. ON THE USE OF THE ADVERB " GENER- 
 ALLY " AND COGNATE WORDS ... ... ... 195 
 
 APPENDIX i. ON "GENERALLY NECESSARY" 197 
 
 INDEX 199 
 
 VOCABULA 204
 
 PART I. 
 
 HISTORICAL.
 
 CHAPTER I. 
 
 LIFE OF DEAN DUREL. 
 
 ' ' The love which a king oweth to a weal public should not be restrained to any 
 one particular 5 yet that his more special favour do reflect upon some worthy ones 
 is somewhat necessary, because there are few of that capacity." BACON. 
 
 JOHN DUREL, the future translator of the Prayer Book, was 
 born at St. Helier in Jersey. He entered Merton 
 College, Oxford, in 1640. at the age of fifteen, and 
 
 resided in St. Alban's Hall adjoining. In 1642, when 
 Oxford was garrisoned for the king, he retired to France, and two 
 years later took his degree of Master of Arts in the 
 Sylvanian College at Caen in Normandy ; subsequently 
 he studied theology at Saumur under Moses Amyral- 
 dus. Having returned to his native place, he was expelled thence 
 together with his countryman, M. le Couteur. He then proceeded 
 to Paris, where he received episcopal ordination, about the year 
 1651, from the Bishop of Galloway, in the chapel of Sir 
 Richard Browne, his majesty's resident in France. I Soon at 
 after this he resided at St. Malo and received two in- 
 vitations, neither of which he was able to accept. The first was 
 from the members of the Reformed Church at Caen, who wished 
 him to become one of their ministers ; the second from the land- 
 grave of Hesse, who, on the recommendation of the ministers of 
 Paris, asked him in kindly terms to proceed to his highness's court, 
 
 1 See Appendix A for an account of this ordination.
 
 2 HISTORICAL. 
 
 and preach there in the French language. He became, however, 
 chaplain to the Duke de la Force, father of the Princess of Turein. 
 We next hear of Durel in connection with the French Chapel 
 
 of the Savoy. A brief account of the origin of that 
 Chanel y chapel is necessary to estimate the importance of his 
 
 connection with it. About the year 1642, the Duke of 
 Soubize finding it troublesome, through his infirmities, to go to 
 the Walloon Church in the city from his residence, which was 
 near the court at Whitehall, had a French sermon preached before 
 him in his house every Sunday. This proved so convenient for the 
 French residing in that neighbourhood that at his death a French 
 church was set up near the Strand. The city church felt much 
 aggrieved at this, and upon the king's restoration addressed to him 
 a petition that the French congregation at Westminster might be 
 forbidden to assemble. The latter presented a petition on their 
 part to the contrary effect. In reply to these memorials, the king 
 broke up the congregation at Westminster, but set up a new church 
 
 under the immediate jurisdiction of the Bishop of London, 
 by the king. " wherein divine service should be performed in French 
 
 according to the book of common prayer by law es- 
 tablished, his majesty providing one minister," etc. " By virtue 
 of the said grant the liturgy of the church of England was first 
 read in French in the Fr. ch. at Westm. assembled by the king's 
 Durel special favour in the chappel of the Savoy in the 
 
 appointed Strand, on Sunday 14 July 1661, and the same day 
 to preach. . , 
 
 in the morning our author Durel (who had the chief 
 
 hand in setting up this church according to this new model) did 
 
 His French I )rcach ' and in th e afternoon Le Couteur, then dean of 
 
 Prayer Jersey." In the following year, 1662, Durel's French 
 
 translation of the Prayer Book, of which we shall have 
 
 occasion to speak more fully hereafter, received the sanction of a 
 
 royal ordinance. 
 
 The next year saw the commencement ot a series of promotions 
 
 ' Sec Wood 1 * " Athenx Oxonicnsc* " (edited by P.liss), V M. iv. col. 88. London, 1820.
 
 LIFE OF DUREL. 3 
 
 and honours which were showered with no sparing hand upon Durel. 
 He was by this time chaplain in ordinary to Charles 
 
 the Second, and was appointed prebendary of North chaplain to 
 Aulton in the church of Salisbury. In the February 
 following (1664) he was made prebendary of Windsor, p re b enc j ar y 
 
 and also about that time of Durham, and had a rich of Salisbury, 
 
 Windsor, 
 donative conferred upon him. At the close of 1669 he and 
 
 was made Doctor of Divinity, as a member of Merton 
 
 College, " by virtue of the chancellor's letters read in a Degree 
 
 full convocation." It is interesting to note the high 
 
 opinion entertained with regard to him by the chancellor. We are 
 
 informed, says Wood, that " his fame was so well known to them 
 
 (the academians) especially for the great pains he had 
 
 taken in the church, that he could hardly propose any * 
 
 thing to them in his behalf, in which they would not be 
 
 willing to prevent 1 him;" and further, " of his parts and learning they 
 
 were better judges than himself, but had not so much experience of 
 
 his loyalty, fidelity and service to his majesty as himself," etc. In 
 
 1677 he was, by royal authority, made Dean of Windsor 
 
 and of Wolverhampton, and was also presented to the Windsor. 
 
 valuable living of Witney, partly through the influence of Benefice, 
 
 the king. On the ninth of November in the same year, ltney * 
 
 as we find in the Ashmolean MSS., Dr. Durel was sworn Registrar of 
 
 the Garter. He died on the 8th of June, 1683. Had 
 
 he lived, Wood thinks he would certainly have been ^^' strar 
 
 promoted to a bishopric. 
 
 In religious principles Durel was what is called a " good Church- 
 man," with hardly more sympathy for Dissent than for 
 Papacy. On the one hand we have the testimony (quoted ' 
 
 by Wood) of Father Simon, priest of the congregation of 
 
 the oratory, who calls him " a learned English Protestant," and 
 
 his works amply prove his claim to that title. On the other, he 
 
 1 For this use of the word "prevent " (prae-venio, " to go before," " anticipate "), cf. " Prevent 
 us, O Lord, in all our doings, with thy most gracious favour," in the Communion Service.
 
 4 HISTORICAL. 
 
 was in no way a Puritan in his views. With reference to Charles 
 II., Mr. Green writes in his " History of the English 
 f People : " " In heart, whether the story of his renunci- 
 Puriun. ation of p rotestan tism during his exile be true or no, 
 he had long ceased to be a Protestant Whatever religious feeling 
 he had was on the side of Catholicism; he encouraged con- 
 versions among his courtiers, and the last act of his life was to 
 seek formal admission into the Roman Church." * If this be so, 
 Charles II. would not be the prince to have a Puritan for his 
 chaplain and trusted favourite. Nor would a reputed Puritan be 
 receiving an important commission, like that for the translation of the 
 Liturgy into French, only two months after that memorable St. Bar- 
 tholomew's Day, when " nearly two thousand rectors and vicars, or 
 about a fifth of the English clergy, were driven from their parishes as 
 Nonconformists." 2 We see from this that he was what in those days 
 was considered a High Churchman. If more evidence in support of 
 this is needed, we have the testimony of his sermon, " The 
 wtoSSen? Litur &y of the Church of England asserted" (1661-2), 
 which was preached in French on the i4th of July, 1661, 
 the occasion of the opening of the Savoy chapel, and in which he 
 vindicates many things in the newly revised liturgy which had been 
 censured by the Nonconformists ; and again of his more elaborate 
 work, " Sanctae Ecclesiae Anglicanae ad versus iniquas atque invere- 
 cundasSchismaticorum CriminationesVindicise,"etc. (London, 1669), 
 the reply to which was entitled, in the reprint of 1676, " The Non- 
 conformists vindicated from the abuses put upon them by Mr. Durel 
 and Mr. Scrivner." He is described by Wood as " the 
 opinion. 5 judicious and laborious advocate for the Church of Eng- 
 land both in word and deed : "3 and we must remember 
 that Wood's testimony is that of a cotemporary. " He was," says 
 the same authority, " a person of unbyassed and fixed principles, un- 
 tainted and steady loyalty, as constantly adhering to the sinking 
 
 1 " History of the English People." By John Richard Green, M.A., Honoiary Fellow of 
 Jewi*' College, Oxford. Vol. iii. p. 344. London, 1879. 
 * Ibid. p. 361. 3 " Fasti," vol. ii. col. 317. Ed. 1820.
 
 LIFE OF DUREL. 5 
 
 cause and interest of his sovereign in the worst of times ; who dar'd 
 with an unshaken and undaunted resolution to stand up and maintain 
 the honour and dignity of the English church, when she was in her 
 lowest and deplorable condition. He was very well vers'd also in all 
 the controversies on foot between the church and the disciplinarian 
 party ; the justness and reasonableness of the established constitution 
 of the former, no one of late years hath more plainly manifested, or 
 with greater learning more successfully defended against its most 
 zealous modern oppugners than he hath done, as by his works follow- 
 ing is manifest." 1 
 
 Such was the character of the man wisely selected by the reigning 
 monarch for the task of the necessary translations into French and 
 Latin of the newly revised Prayer Book. Probably no better instru- 
 ment for the work could have been found. We have seen that he 
 was a staunch and thorough Churchman, of unbiassed principles and 
 steady loyalty, and a sound scholar, especially in the matter of 
 theological controversy. 
 
 The French translation was the first published. Probably the 
 necessity for it was the more urgent. There were in the realm cer- 
 tain churches connected with the Establishment using _ 
 
 Durels 
 
 the French language, as in the Savoy, and in the islands French 
 of Jersey and Guernsey. For these, of course, a French rayer 
 Prayer Book was absolutely necessary. We have seen, for example, 
 that the liturgy of the Church of England was read in French in the 
 new Savoy chapel in July, 1661. This was the year before the final 
 revision of the English Prayer Book, after the completion of which 
 in 1662 Durel's French version immediately appeared. It was 
 
 directly sanctioned by a royal ordinance. Charles R. 
 
 Its 
 commands that this version, so soon as printed with the authority. 
 
 approbation of one of the chaplains of the Bishop of 
 London, be adopted in all churches and chapels of the realm using 
 the French language, and conforming to the Church of England ; and 
 forbids the use of any other besides. This order was given at White- 
 
 1 " Athena," vol. iv. col. 89. Lond. 1820.
 
 6 HISTORICAL. 
 
 hall, the 6th of October, 1662. The necessary testimonial from the 
 Bishop's chaplain is appended in Latin on the same page : " I have 
 perused this French Version of the English Liturgy by Mr. John 
 Durel, and certify that I have found it in accordance with the Eng- 
 lish Original throughout. Geor. Stradling, S.T.R domestic Chap- 
 lain to the Reverend Father in Christ Gilbert T Bishop of London." 
 This is dated April the 6th, 1663. The title of the book 
 is " LA LITURGIE. C'est a dire, Le formulaire des 
 Prieres Publiques, de PAdministration des Sacremens, Et des autres 
 CEREMONIES <5v Coutumes de I'Eglise, selon I'usage de TEglise Angli- 
 cane : AVEC LE PSEAUTIER, ou les Pseaumes de David, Pontuez selon 
 qn'ils doivent esire, ou chantez, ou leus dans les EGLISES. 2 
 
 There are two things which remain to be noticed with regard to 
 this French Prayer Book. First, the fact that the signature of this 
 same George Stradling, " Cleri Dioeces. Landavensis Procurator," 
 occurs among the names of those who attested the unanimous con- 
 sent of the Lower House of Convocation to the alterations in the 
 English Prayer Book. Secondly, the dates are important : 
 first use. ^e rev i se d English Prayer Book was approved by the 
 king in council on February the 24th, 1662. The king's 
 mandate for the French version was given on October the 6th of the 
 same year, and the book began actually to be used in the Savoy 
 chapel before the close of the year. The shortness of the time inter- 
 vening between the publication of these two versions might alone 
 lead us to expect that Durel was not able to devote that care and 
 study to his French translation which he did give to his later Latin ver- 
 sion, and would doubtless cheerfully have bestowed upon the French 
 Liturgy also, if the urgency of the case had not demanded an extreme 
 rapidity of execution. This expectation is unfortunately somewhat 
 justified. In parts the new version is careful and exact, but in other 
 parts it is hardly more than a reprint of a former version, entitled 
 
 1 See Appendix D. 
 
 3 The imprint of the copy in the Bodleian Library which we have inspected is, " A LONDRES 
 
 r - ' & * vend chez Ge - Welu & Sam - Carr dans le c 'y m ' tiere dc St - Paut
 
 LIFE OF DUREL. 7 
 
 " LA LITURGIE ANGLOISE. ou LE LIVRE DES PRIERES PUBLIQUES, 
 
 de 1'Administration des Sacremens, & autres Ordres & 
 
 Earlier 
 Ceremonies de 1'Eglise d'Angleterre. Nouvellement version, 
 
 traduit en Francois par 1'Ordonnance de sa Majeste' de P b rtl jQueJ ed 
 la Grande Bretaigne" J This retention of the words of 
 the earlier version we regard as very unfortunate, insomuch as such 
 portions of the book cannot furnish us with so conclusive a proof of 
 the views held at the time of the last revision of the English Book 
 as we should have derived from an entirely new translation. An 
 example of the mistakes which may result from taking previously 
 existing materials is given by Mr. Clay (" Liturg. Services of Q. 
 Elizabeth.' 1 '' Parker Society. 1847. Pref. xxxii.), who shows how 
 the misprint of "postridie " for " pridie," " ouer night," in the Second 
 Rubric before the Communion of the Sick, originated in Aless's version 
 of 1551, and was perpetuated by Haddon and his followers through- 
 out the reign of Elizabeth. 
 
 By the "Act for the Uniformity of Publick Prayers." etc., 14 
 
 Carol. II., two other translations of the Prayer Book were .. 
 
 Welsh and 
 
 required, one into the Welsh, the other into the Latin Latin Prayer 
 
 , ,. , .. , . Books re- 
 
 tongue. We are tempted to digress here from the mam q u i re d by 
 
 thread of our subject to consider for a moment the A ^ ( 
 
 Uniformity, 
 former of these versions. We do so for two reasons. 
 
 In the first place, because it gives an instance of the care of Charles 
 
 II. for the welfare of all his subjects : and affords a proof 
 
 ,..,,. . , The Welsh 
 
 of a praiseworthy desire on the monarch s part to per- p rayer Book. 
 
 petuate, by a provision for its liturgy, the ancient Cymric 
 tongue, which has well been termed the only living link uniting Caesar 
 and Agricola with ourselves : just as further on in the Act an English 
 Prayer Book is ordered also to be placed in the churches for the 
 promotion of the knowledge of the English language, which would 
 tend to increase the external intercourse, commerce, and prosperity 
 
 1 The imprint of the copy in the Bodleian Library which we have inspected is, " A LONDRES, 
 par IEHAN BILL, Imprimeur du Roy. M.DC.XVI. Avec privilege de sa Majeste." In the above 
 transcript " u " and " v" have occasionally been changed, as " Nouvellement " for " Nouuelle- 
 meut."
 
 S HISTORICAL. 
 
 of the Principality. And secondly, because we shall have occasion 
 to refer to the Welsh version in our notes on the Catechism and 
 elsewhere, and shall, we fear, be compelled to point out that such 
 care was not always taken by its authors as we might have desired 
 and expected ; in fact, they compiled largely from the book in use 
 before the revision, and did not translate " truly and exactly " from 
 the Revised English Prayer Book, as the Act of Uniformity ordered 
 them to do; nor can we plead for them shortness of time and 
 pressing necessity, as we did in the case of Durel's French Prayer 
 Book, for the Act gave them three years for the completion of their 
 task. 
 
 In 1546 William Salesbury published the first Welsh Book ever 
 printed : it contained the Alphabet, Calendar, Creed, Lord's Prayer, 
 and Ten Commandments. In 1551 he followed it up 
 with the translation of the Epistles and Gospels for the 
 year, and in 1567 a joint translation of the Prayer Book 
 was issued by William Salesbury and Bishop Richard Davies at their 
 own expense. This was in the same year in which their translation of 
 the New Testament was published. It is said that Queen Elizabeth 
 gave William Salesbury a patent for seven years for printing in Welsh 
 the Bible, Common Prayer, and Administration of the Sacraments. 
 There is, however, no authority in the Act of Uniformity of i 
 Eliz. for a Welsh translation of the Prayer Book, though it is 
 ordered that the Book of Common Prayer shall be used by " all, 
 and singular ministers in any Cathedral, or Parish-Church, or other 
 place within the Realm of England, Wales, and the Marches of the 
 same, or other of the Queens dominions," ' etc. 
 
 In the Act of Uniformity of Charles II., however, due provision 
 
 Car II f r SU h a translat i n i s ma de ; the clause referring to 
 Provision for ' l ns as follows : " Provided always, and be it En- 
 acted b ? the Authority aforesaid, That the Bishops of 
 Hereford, Saint Davids, Asaph, Bangor, and Landaff 'and 
 their Successours shall take such order among themselves, for the 
 
 ' See next note.
 
 LIFE OF DUREL. 9 
 
 souls health, of the Flocks committed to their Charge within Wales, 
 That the Book hereunto annexed be truly and exactly Translated 
 into the Briitish or Welsh tongue, and that the same so Translated 
 and being by them, or any three of them at the least viewed, perused, 
 and allowed, be Imprinted to such number at least, so that one of 
 the said Books so translated and Imprinted, may be had for every 
 Cathedral, Collegiate, and Parish-Church, and Chappel of Ease in the 
 said respective Dioceses and places in Wales, where the Welsh is 
 commonly spoken or used before the first day of May, One thousand 
 six hundred sixty-five ; " ' etc. 
 
 This Act also, as we have said, necessitated the preparation of a 
 new Latin version. The clause referring to the use of the Latin 
 
 Prayer Book runs as follows : " Provided always, That 
 
 Latin trans- 
 it shall and may be lawfull to use the Morning and j a tion re- 
 
 Evening Prayer, and all other Prayers and Service pre- 
 
 scribed in and by the said Book, in the Chappels or other 
 
 Publick places of the respective Colledges and Halls in both the 
 
 Universities, in the Colledges of Westminster, Winchester, and Raton, 
 
 and in the Convocations of the Clergies of either Province in 
 
 Latine ; Any thing in this Act contained to the contrary notwith- 
 
 standing." 
 
 This Latin version Dr. Durel published in 1670. In succeeding 
 chapters we shall have to speak more fully of the circumstances 
 attending its preparation and publication, of its character and value, 
 and of the impress of authority which it bears. We shall see the 
 labour and the length of time devoted to the work, and the assist- 
 ance Durel enjoyed from other learned and prominent men of his day. 
 We shall see that, as a result of this, his Latin version differs some- 
 what from his French translation in being deliberate and mature, 
 and expresses in careful and studied language the opinions of himself 
 and his colleagues, or rather, we should say, the opinions of the 
 Established Church of his day. In short, we shall find that, as Mr. 
 
 1 These quotations from the Acts of Uniformity are taken from the Book of Common Prayer, 
 " Printed by John Field, Printer to the University of Cambridge, 1662." The copy inspected ib 
 at ihe UodleiaM Library.
 
 io HISTORICAL. 
 
 Blunt remarks, " Dean Durel's Latin Version is a most excellent 
 one, whether it is viewed as to scholarship, theology or loyalty to 
 the Church of England." ' 
 
 1 " The Annotated Book of Common Prayer," p. 586. App. IV. Rev. J. S. Blunt, M.A., F.S. A. 
 Rivingtons, 1866.
 
 HISTORY OF LA TIN PRA YER BOOK. I [ 
 
 CHAPTER II. 
 
 HISTORY OF THE LATIN TRANSLATION OF THE REVISED 
 PRAYER BOOK. 
 
 "The genuine sense, intelligibly told, 
 Shows a translator both discreet and bold." ROSCOMMON. 
 
 IN his first edition of 1670 Dr. Durel calls himself the " Editor" 
 not the Translator of the Latin Prayer Book. The chief reason 
 for his adoption of this title appears to be that the trans- 
 lation was not originally committed to his care, but that t^u?! 
 he was appointed to carry on and complete the work of 
 previous translators, who for various causes had been compelled to 
 relinquish the task. In the account in Latin of the Sessions of Con- 
 vocation we find as follows: "Session LXXX Saturday April 26, 
 between the hours of 8. and 10. in the forenoon of 
 the same day, etc. And a debate having been held and by'convoca- 
 
 made among them concerning a translation of the book tion of Earle 
 
 and Peirson 
 of public prayers into the Latin tongue, the lord bishop for preparing 
 
 of London. 1 etc. from and with the consent of his v - m 
 brethren, etc. committed the care of the same translation 
 to the reverends John Earle Dean of the Blessed Peter Westm' 
 and John Peirson professors respectively of sacred theology. And 
 this having been done and said the lord, etc. continued, etc. 
 according to the schedule, etc. 2 " 
 
 This was in 1662, two months after the approval of the English 
 Book by the king in council, and sixteen days after the Act of 
 Uniformity, which necessitated a Latin translation, had passed the 
 House of Lords. We see, therefore that Convocation lost no time 
 
 1 This was Gilbert Sheldon, who was raised to the Primacy in the next year. See App. D. 
 
 2 See Curdwell's Synod, ii. 671.
 
 12 HISTORICAL. 
 
 in preparing to carry out the requirements of the Bill, but pro- 
 vided for compliance with its provisions while it was still only in 
 progress. 
 
 Of John Earle, Durel's predecessor in the chaplaincy to the king, 
 
 we shall have occasion to speak hereafter; but as Peirson soon 
 
 retired from the work of translation it will be more convenient to 
 
 review his life in this place. John Peirson (or Pearson), 
 
 then > was born at Snorin g about the vear l612 ' He was 
 educated at Eton and Cambridge, taking his M.A. and 
 entering holy orders in 1639. He was made prebendary of Nether- 
 haven in the church of Sarum, and in 1640 was appointed 
 ^Saran 7 cha P lain to Lord keeper Finch, by whom he was presented 
 to Torrington, in Suffolk. During the civil wars he was 
 chaplain to Lord Goring. In 1650 he was made minister of St. 
 Clement's East Cheap, and ten years later was presented by Juxon, 
 bishop of London, to the rectory of St. Christopher's in the City. He 
 was created D.D. at Cambridge, in pursuance of the king's letters man- 
 datory, installed Prebendary of Ely, Archdeacon of Surrey, and before 
 the close of 1660 made Master of Jesus College. In the next year he 
 
 was appointed Margaret Professor of Divinity ; and was 
 Commis- . . 
 
 sioner for one ol the commissioners for the review of the liturgy in 
 
 view of t h e conference at the Savoy, being named in the king's 
 warrant as a coadjutor on the episcopal side. In the 
 April of 1662 he was made Master of Trinity College, Cambridge, 
 and in the same month, as we have seen, was appointed one of the 
 translators of the liturgy into Latin. In the August of the same 
 year he resigned his rectory of St. Christopher's and the prebend of 
 Sarum ; for what reasons we do not know, but it may have been from 
 early symptoms of that loss of health and memory with which he 
 Retires ^^ S S" 6 115 ^ afflicted in the last years of his life, 
 from the Whatever the reason was, however, it was probably for 
 Translation. the same cause that he was unable to carry out the pre- 
 paration and revision of the Latin Version. His labours, 
 however, were such as met with reward; he was appointed Bishop
 
 HIS TOR Y OF LA TIN PRA YER BOOK. 1 3 
 
 of Chester in 1673, an ^ held that office at his death thirteen 
 
 years subsequently. Dr. Bentley says of him that " Pear- 
 
 son's very dross was gold;" and another writer informs Chester 3 
 
 us that the Nonconformists allowed he was " the first of 
 
 their opponents in candour and ability." 
 
 John Peirson having retired from the work at all events before the 
 revision of the Latin translation, John Dolben was appointed by 
 Convocation to assist Earle in his labours. The Latin 
 
 account of these proceedings in Convocation is to the Appointment 
 
 c by Convo- 
 
 following effect : " Session CXXV Wednesday May cation of 
 
 1 8, between the hours of 8 and 10 in the forenoon ass i t 
 
 of the same day, etc. the book of prayers drawn up in 
 Latin being introduced, the matter was referred to the care and re- 
 vision of the reverend father in Christ John by divine permission 
 bishop of Sarum, and John Dolben S.T.P. dean of Westm'. And 
 thereupon the said most reverend father, 1 etc. continued, etc. 
 according to the schedule, etc. 2 " 
 
 This John, bishop of Salisbury, is the John Earle called in the 
 account of Session LXXX. Dean of Westminster. Between that 
 time (1662) and the date of Session CXXV. in the year 
 1664, John Earle had been promoted, while at work on 
 the translation, to the bishopric of Sarum. A brief narrative of his 
 life, and also that of John Dolben, is necessary to show the position 
 which these translators occupied with reference to their church 
 and their king. John Earle entered at Merton College, Oxford, 
 where Durel subsequently studied, in the year 1620. 3 In 1631 he 
 was made proctor, and also chaplain to the Earl of Pembroke. He 
 took the degree of D.D. in 1642, and the next year was 
 one of the assembly of divines, and chancellor of the " 
 
 cathedral church of Salisbury. Some four years after 
 
 the appointment of Dr. Duppa, tutor of the Prince of Wales, to the 
 
 bishopric of Salisbury, Earle, then chancellor of that church, was 
 
 1 Gilbert Sheldon, now Archbishop of Canterbury : see the beginning of this chapter. 
 
 " See Card well's Synod, ii. 682, 683. 
 
 3 See Wood's " Athenae," vol. iii. col. 716, 717.
 
 , 4 HISTORICAL. 
 
 chosen to take his place as tutor and chaplain to the young 
 Charles. Earle, however, lost all he had for his adherence 
 to Charles I., and suffered in exile with his son. After 
 Charles II. thg defeat of the latter at Worcester, Earle saluted him at 
 Rouen upon his arrival at Normandy. He was thereupon made chap- 
 lain and clerk of the closet. After the return of Charles II., Earle 
 was appointed Dean of Westminster, a preferment which 
 
 Dean of always to have been regarded as a peculiar mark 
 
 Wotnmster. ' 
 
 of royal favour. In 1661 he was with Peirson one of 
 
 Coadjutor the coadjutors to the episcopal divines at the Savoy 
 
 at Savoy Conference. He became Bishop of Worcester in the 
 Conference. 
 
 November of 1662, shortly after his appointment to the 
 
 work of translation, and in the following year was made Bishop of 
 Salisbury. He retired to Oxford when the king and court 
 
 ttishop of sett i e( j there owinsr to the plague in London and West- 
 barum. 
 
 minster, and died at University College in the same year, 
 Died 166"? *665- Ori one of his works, the translation into Latin 
 of Hooker's " Ecclesiastical Polity," Wood remarks that 
 he was " the fit man to make the learned of all nations happy, in 
 knowing what hath been too long confin'd to the language of our 
 little island ; " and no less was he the fit man to prepare that transla- 
 tion of the Prayer Book which, as Durel says in his Dedication to 
 the King, " is now set anew before the eyes (of the Christian world) 
 in a language familiar to all Men of Learning." 
 
 John Dolben, who was appointed by Convocation to assist Earle 
 after Peirson's retirement, was born in Northamptonshire in 1625.' 
 
 He was educated at Westminster School, and entered 
 Dolben. 
 
 Christ Church, Oxford, in 1640, the same year in which 
 
 Durel entered at Merton College : they were both of the age of 
 
 fifteen at the time of their matriculation. In the civil 
 Major in TV iu j 
 
 royal army. wars Dolben served as an officer in the royal army at Ox- 
 ford and elsewhere, and rose to the rank of major. 
 
 Returning to college on the decline of the king's affairs he took his 
 
 * Sec Wood's " Athenx," vo'. iv. col. 188.
 
 HISTOR Y OF LA TIN PRA YER BOOK. 1 5 
 
 degree in 1647 an d entered into holy orders. At the Restoration he 
 
 obtained a canonry of Christ Church, took his D.D., and 
 
 was appointed Dean of Westminster, when Earle was Westminster. 
 
 promoted to the bishopric of Worcester in 1662. He 
 
 received this preferment at the recommendation of his wife's uncle, 
 
 Bishop Sheldon, 1 who was in great favour with the king. In 1664 
 
 he was made clerk to the closet, and in the same year was 
 
 Prolocutor of 
 Prolocutor of the Lower House of Convocation. It was Lower House 
 
 in this year that Convocation appointed him to be Earle's c . 
 
 coadjutor in the translation of the Prayer Book, his wife's 
 
 relation, then Archbishop Sheldon, presiding on the occasion. In 
 
 1666 he became Bishop of Rochester, but was allowed by , - 
 
 the king to retain the deanery of Westminster. He was Rochester. 
 
 afterwards chosen almoner to his majesty, and " by 
 
 virtue of the king's conge d'eslire " was elected to the Archbishop 
 
 f \7 1 
 
 archbishopric of York in 1683. He died in the year 
 1686, three years after his appointment. His portrait may be seen 
 in the Hall of Christ Church, Oxford. Wood, the antiquarian, 
 appears to have been personally acquainted with him. 
 
 The reason why Convocation paid so much attention to the Latin 
 translation of the revised Prayer Book is easy to be seen. Partly, 
 no doubt, it was because such a version was required by . 
 
 the Act of Uniformity for the use of the Universities and a Latin 
 the chief public schools ; for the use, that is to say, of 
 the future theologians, politicians, and legislators of the kingdom. 
 But besides this it was the custom of the time to have important 
 writings in a duplicate form, one copy in English, the 
 other in Latin. So we have the titles of Acts of Parlia- fonnof State 
 
 ment in Latin up to Charles II. So also at an earlier * nd Church 
 
 documents, 
 date, in the reign of Elizabeth, we have the two copies 
 
 of the Articles, in English and in Latin, both apparently of equal 
 authority and yet differing somewhat in their phraseology. Without 
 
 1 Donor of the Sheldonian Theatre, Oxford, which was built 1664-9, from designs by Sir 
 Christopher Wren. See Appendix D.
 
 ,6 HISTORICAL. 
 
 wishing to place the Latin Prayer Book of Charles II. upon pre- 
 cisely the same footing as the Latin copy of the Articles, we may very 
 well conceive that it was not intended to be a mere translation, but to 
 be a safeguard against such misconstruction as a living language is 
 ever subject to by reason of the fluctuation in the meaning of its 
 terms. 
 
 Mr. Blunt writes of Dean Durel's version, " The Psalms, Canticles, 
 Epistles, and Gospels, are all printed from the ancient Salisbury Use ; 
 
 . , and the expressions of the latter are often followed, and 
 
 Character of 
 
 Dean Durel's even retained, in the Prayers, although most of these 
 
 have been re-translated from the English." 1 A careful 
 examination of the Sarum book amply confirms Mr. Blunt's state- 
 Parti fol ment an( * we mav ac *d tnat man y f tne expressions 
 lowed Sarum in Durel's version appear to be taken from the author- 
 ized Latin version of Queen Elizabeth (1560), and the 
 later Latin Prayer Book of 1574. Yet, in spite of this, most of the 
 _ Prayers were, as Mr. Blunt remarks, " re-translated from 
 
 pan was the English," and the same may be said as truly of the 
 ' Catechism. The translators seem to have endeavoured 
 " to keep the mean between the two extremes," to use the words of 
 the Preface to the English Prayer Book ; on the one hand, they re- 
 translated wherever such a course was necessary or advisable with a 
 view to a clear expression of the intention of the revisers ; on the 
 other, they followed the injunctions of Charles II. to the commis- 
 sioners at the Savoy Conference by avoiding as much as possible 
 all unnecessary alterations of the Forms and Liturgy wherewith the 
 people were altogether acquainted. As regards the following of the 
 Sarum Use, that is easily accounted for : Peirson was a prebendary 
 in that church, Earle was first chancellor and then bishop of Sarum, 
 and Durel also held a prebend there. 
 
 It remains now to examine the circumstances under which Durel 
 resumed the work of translation, which Earle and Dolben were for 
 various reasons unable to complete. In 1662 Durel succeeded 
 
 " The Annotated Book of Common Prayer," p. 586. Appendix iv. Rivingtons, ,866.
 
 HISTORY OF LATIN PR A YER BOOK. 17 
 
 Earle as chaplain to the king. In 1665, on the 26th of April, the 
 
 great Plague of London broke out. In consequence of 
 
 its ravages the king, queen, and court left the city and resumption 
 
 Westminster : they went to Salisbury on July the 27th, and of the 
 
 translation, 
 thence to Oxford ; Earle, then bishop of Salisbury, also 
 
 proceeding thither. Here the Parliament met on the gth of Oc- 
 tober; and here, on the iyth of November, Dr. Earle died. As 
 the work of translation was first committed to Earle when 
 he was chaplain to the king, it appears probable that D ^f th of 
 at his death his papers relating to the translation were 
 handed over to his successor in the chaplaincy ; just as his successor 
 in the deanery of Westminster took Peirson's place upon his retire- 
 ment. Earle's colleague, Dolben, appears to have had no connection 
 with the translation, at all events after his appointment to 
 the bishopric of Rochester, in the November of 1666, O f Dolben 
 and had, so far as we can discover, no part in the final 
 preparation of the version which Durel undertook for his royal 
 master. Probably one reason for his retirement was that, as his 
 acquaintance Wood says, he was not a man of great learning ; he 
 " had much of his [Archbishop Williams'] boldness and 
 
 confidence in him, but little of his learning." 1 However Submission 
 
 of a Latin 
 this may be, in the January of 1667 Durel was left alone Liturgy to 
 
 in the work. There is a letter from him to Archbishop sancroft P 
 
 Sancroft among the Tanner MSS. in the Bodleian 
 
 Library, which we have examined and copied. It reads as follows : 
 
 " Reverend Sir 
 
 " I send you here as much as I have found of the latin liturgie 
 amongst my papers ; I thought I had some sheets more, and I am 
 sure I had two copies, but I find but this one (which therefore I pray, 
 be pleased carefully to preserve) the other having been lost, at the 
 removing of my books when the city was burnt. I send you withal 
 some sheets of my Vindiciae, which I beseech you to peruse and to 
 
 1 " Athena:,' 1 vol. iv. col. 869.
 
 ,g HISTORICAL. 
 
 amend at your leasure (?). I shall waite upon you, after the 30. of 
 January with the other papers you have perused already ; 
 
 " Your most humble 
 
 " and most obliged 
 " servant 
 
 "Jan. the 25th 1666 "John Durel." 
 
 It will be observed that Durel dates this letter 1666 ; the Bodleian 
 Catalogue dates it i66f : the reason for this is that in Durel's time 
 the new year began on the 25th of March, not on the ist of 
 January. 
 
 We may conjecture in passing that the sheets of the Latin Prayer 
 Book here mentioned were Dolben's copy. Earle died, as we have 
 
 _ . seen, in the November of 1665 ; the portion of the trans- 
 
 protably lation which he had finished would be handed to Durel ; 
 n s ' Durel being engaged at this time upon his Vindiciae, which 
 appeared the year before his Latin version of the Prayer Book, 
 would at the moment place this copy prepared by Earle on one side. 
 In the September of the following year the Fire of London occurred, 
 and it was probably this copy that was lost in the removal of Durel's 
 books. The other copy, which he forwarded to Dr. Sancroft, would 
 then be that which Dolben had sent him, some two months later, on 
 his appointment to his bishopric. This explanation is, of course, 
 conjectural, but there can be little doubt that the two copies were 
 those of Earle and Dolben. Durel would hardly call his own work 
 " the latin liturgie," but " my latin liturgie," as he says further on in 
 the letter, "my Vindicias;" nor, again, would he be likely to have 
 two copies of his own MS., nor to have forgotten in so short a time 
 how many sheets he had, that is to say, how far he had proceeded 
 in the work of translation. The Latin Liturgy which he sent was 
 therefore, in all probability, Earle and Dolben's version. * 
 
 1 Lord Selborne(" Liturg. of the Eng. Church,"p. 73) writing of the Latin Prayer Book, " edited " 
 in 1670 by John Durel, and " dedicated to the King, as if translated by public authority," gives the 
 blowing as a reason for believing that Durel's " may be the same Latin translation which was made 
 under the direction of Convocation, as recorded in its Acts of 26 April, 1662, and 18 May, 1664 " : 
 that " it can hardly be supposed, that a version made under such auspices would have been entirely
 
 HISTORY OF LA TIN PR A YER BOOK. ig 
 
 This Latin Liturgy, then, was submitted to Archbishop Sancroft 
 to receive his criticism and elicit his suggestions, before Durel com- 
 menced his completion and final revision for the press. 
 
 . .. Value of 
 
 No more valuable assistance could be conceived ; for, as tn i s submis- 
 
 we shall have occasion to observe hereafter, it was Dr. S1 n to P r - 
 
 Sancroft. 
 
 Sancroft who prepared, from Bishop Cosin's copy, now 
 in the Cosin Library at Durham, that copy of the English Prayer 
 Book, with suggestions for its alteration, which was produced in 
 Convocation in November, 1661. Archbishop Sancroft appears to 
 
 have helped Durel on other occasions with his works. ,, 
 
 Sancroft s 
 
 For we find in the Bodleian Library, among the Tanner friendship 
 MSS., two other letters from Durel to him. In the first 
 (Feb. 25, i66f) Durel says, "I am exceedingly beholding both to 
 your worthy self and to the worthy judge of the Prerogative (whom 
 I will thank by a letter, etc.), for the trouble you have been pleased 
 to take about my papers, and for the rectifying of my mistakes. . . . 
 But here is yet more work for both of you in the inclosed paper 
 which you may peruse more leisurely." The second is dated from 
 Windsor, Feb. 18, i66f, and encloses a chapter for perusal. 
 
 We must, however, remark in conclusion that, though Durel owed 
 much to his predecessors in the work, to the Sarum Missal, and the 
 Elizabethan versions, yet it must not be supposed that n ,, 
 his own contributions to the translation were so small as share in the 
 to justify the application to him of the title of " Editor," 
 which he so modestly assumes. His cotemporary, Dr. Barlow, who 
 was appointed Librarian of the Bodleian in 1652, and in 1675 was 
 made Bishop of Lincoln, had a very different opinion 
 of the merit of his work. In a copy of Durel's Latin opinion" 1 ' 
 Prayer Book of 1670, in the Bodleian Library, we find 
 Dr. Barlow's motto, aliv apiortveiv, on the title-page, and this inscrip- 
 
 suppressed, and the work of a private translator preferred." On" dedicated " Lord Selborne notes : 
 "The Dedication (signed 'J. D. Editor ') says, praestantissimam hanc Liturgiam . . . redditam 
 voluisti ; unde merito Augustissimo Nomini Tuo nuncupatur haec Latina illius Versio." He also 
 refers to Gibson's " Syn. Angl.," pp. 230, 239. See also Daniel's " Codex Liturgicus," vol. iii. p. 
 318 : " Melius librum interpretati sunt 1662 John Earle, Decanus Westmonasteriensis, atque J. 
 Pearson." (Cf. the commencement of the present chapter.)
 
 20 HISTORICAL. 
 
 tion lower down in Dr. Barlow's handwriting : " Lib : Tho : Barlow 
 ex dono J. Durelli S. Theol : Doctoris hujus Liturgiae Interpretis : " 
 "Thomas Barlow's Book presented by John Durel Doctor of 
 
 Sacred Theology and Interpreter of this Liturgy." 
 He calls 
 Durel "In- What the word "interpreter" meant in those days we 
 
 see in the Dedication to Lord Vaux, Baron of Harroden, 
 
 which is prefixed to " The Life of the Apostle St. Paul .... now 
 
 Englished by a Person of Honour:" London, 1653. This work is 
 
 Meanin m ^ e Bodleian Library, and is bound up with Dr. San- 
 
 of croft's " Modern Policies." The dedicator there writes, 
 
 " In lieu of Translator, I might beg leave to say Inter- 
 preter ; for, You have not onely given us in English the things 
 signified in the French, which is the duty of a Translator, but you 
 have rendered the very mentall conception of the Author, which, in 
 Aristotles stile, is the office of an Interpreter." Dr. Barlow's selection 
 of this word to describe Durel in relation to his Latin version shows 
 both how accurately he apprehended the meaning of the term " In- 
 
 terpres," and how fully he understood the position which 
 Position . ' 
 
 ofDurel's that version was intended to occupy with reference to 
 
 the En g lish Pra yer Book. We shall frequently have oc- 
 
 to the casion to remark, in our notes on the Catechism, how 
 ' Durel often neglects literal translation in order to bring 
 out more clearly, by a periphrasis, the actual meaning and intention 
 of the compilers of our revised English Prayer Book. His version 
 is not, and was not meant to be, a slavish translation of the English 
 book, but its object was to render " the very mentall conception " of 
 the last revisers of the Liturgy into a language which was, as Durel 
 says, familiar to all men of learning throughout the world.
 
 AUTHORITY OF DUREL'S VERSION. 21 
 
 CHAPTER III. 
 
 AUTHORITY OF DEAN DUREL'S LATIN PRAYER BOOK. 
 
 "That king that holds not religion the best reason of state, is void of all piety 
 and justice, the supporters of a king." BACON. 
 
 BEFORE concluding the historical portion of our subject we must 
 consider the further authority given to the Latin Prayer Book 
 after Dr. DureFs resumption of the work. We have seen 
 that the translation of the revised Prayer Book was Rec t *o n tula " 
 originally committed by Convocation to Earle and Peirson, 
 and subsequently to Earle and Dolben ; that, after the death of 
 Earle and the retirement of Dolben, Dr. Durel resumed their work ; 
 and that in his completion of the translation he enjoyed the advice 
 and counsel of Archbishop Sancroft. Two more points 
 remain to be noticed. Firstly, the dedication of Durel's aut hori t e y r O f 
 
 Latin version to the king, and the stamp of authority Durel's 
 
 Liturgia. 
 which is thereby placed upon it ; and, secondly, the series 
 
 of promotions, only stopped by death, which were conferred upon 
 him as a reward for his labours and his loyalty to Church and Crown. 
 
 The part of the Dedication to the King, in the Latin _, _. ,. 
 
 The Dedica- 
 
 Prayer Book of 1670, which refers to the book itself, tiontothe 
 reads, when translated into English, as follows : 
 
 " To the Most Serene and Most Mighty Monarch 
 CHARLES II., 
 
 BY THE GRACE OF GOD, 
 
 King of Great Britain, France & Ireland ; 
 DEFENDER OF THE FAITH. 
 
 " Sire, Most August and Most Gracious of Kings .... Through 
 him (God) do Kings rule ; through him alone have you recovered your 
 lost kingdoms ; so that none of all the Kings can be called King BY THE 
 GRACE OF GOD with better right than your Majesty. Accordingly it 
 behoved to honour with a solemn x rite as the author of them all, that 
 
 T Or perhaps " yearly," referring to the " special office " mentioned below.
 
 22 
 
 HISTORICAL. 
 
 Most Good and Most Great God, who has heaped such benefits upon 
 you, as with a hand shown from Heaven, & to reverence him with a 
 grateful heart. That thing in truth .... has been fulfilled by your 
 Majesty, in the Restitution of the Public Worship of the Deity, to wit, 
 in the bringing back to its old estate of that Sacred Liturgy (with 
 the addition also of a special Eucharistic Office for Your Majesty's 
 happy return to Your people) which men devoted to Religion among 
 us in the time of our Ancestors, Reformers, Holy Martyrs and Con- 
 fessors of Christ, formerly rendered exact according to the rule of the 
 Divine Word and of the early Piety of Christians ; . . . . Whether 
 in truth it be of such a kind, that it ought or could rightly be rejected 
 - blotted out of remembrance by persons professing the Christian 
 religion let the Christian world judge, before whose eyes it is now set 
 anfiv in a language l Familiar to all Men of Learning. To me at least 
 there is no doubt but that, if all the Churches which profess that 
 Christ is the Redeemer of the human race, should agree upon one and 
 the same form of Sacred Liturgy (which thing must be hoped for) 
 this of ours would prevail by many votes over all the rest which are in 
 use in the various Churches, so that thenceforth it alone would every- 
 where obtain, .... May God, to whose glory this most excellent 
 Liturgy of the Holy Church of England in spite of the snarling of 
 Schismatics, You, Most Serene King, have wished to be translated* (whence 
 deservedly is this Latin Version of that other [i.e., the English Liturgy] 
 dedicated to Your Most August Name) hear the Prayers. . . . Which 
 things are heartily prayed for your Majesty by, 
 
 "Sire, Most August and Most Gracious of Kings, 
 " of your Subjects and Servants, 
 
 "the Most Humble and 
 " Most Obedient, 
 
 " J. D. Editor." 
 
 1 Idiomate: the word " idiom ' even in the English of this time meant " language," as in " The 
 I-ife of the Apostle St. Paul." Lend. 1653. 
 
 'The Latin is " redditam." This might be simply "restored " ; butd) "haec" (this) is generally 
 
 r the Latin, and " ilia" (that) for the English version ; and (2) the words he uses 
 
 stored - above are neither of them " redditam : " " Restituto Publico Numinis Cvlfus, Sacra 
 
 Liturgid poitlintinio reducta." For this use of " reddere " in a contemporary writer, 
 
 I s salt anJSoveraifn way of being saved,",, preface to which is written by Dr. Manton 
 
 ivoy Conference : LXX. reddiderunt verbo f T.^ra v. " See Lord Selborne, p. 19 above.
 
 AUTHORITY OF DURELS VERSION. 23 
 
 We must also note that the book is printed by Roger Norton, 
 King's Printer (Regius Typographus), and sold by Sam. 
 Mearne, King's Bookseller (Regius Bibliopola) ; just as 
 Queen Elizabeth's " Liber Precum Publicarum," etc., was issued 
 "per nostrum Typographum." 
 
 It is necessary, therefore, to stop for a moment and examine briefly 
 the question of the Royal Supremacy. We may con- 
 veniently discuss it under four heads : the nature of the 
 authority which it conferred ; examples of the use of that 
 authority ; the growth of the English Liturgy under its fostering care ; 
 and, lastly, its application to the Latin Prayer Book of Durel. 
 
 It must be borne in mind that Papal supremacy, or authority legis- 
 
 lative, judicial, and executive, had been exercised for some 
 
 Ecclesiastical 
 centuries over the Churches of England, Scotland, and supremacy 
 
 Ireland, as branches and integral parts of the Western " 
 
 or Latin Church. This foreign supremacy was abolished Pope to the 
 
 by the legislatures of the three kingdoms in the sixteenth 
 
 century. Henry VIII. was acknowledged as Supreme Head of the 
 
 Church by the clergy in 1528. This Royal Supremacy was confirmed 
 
 by Parliament in 1534. Supreme ecclesiastical authority, vested in 
 
 the reigning sovereign, is enacted by the statute of 26 
 
 Henry VIII. in the following clear and precise terms : 
 
 " That the king our sovereign lord, his heirs and successors, kings of 
 
 this realm, shall be taken, accepted, and reputed the only . 
 
 ' Nature of 
 supreme head in earth of the Church of England, and Royal 
 
 shall have and enjoy, annexed to the imperial crown of u ^ re 
 this realm, as well the style and title thereof, as all honors, dignities, 
 pre-eminences, jurisdictions, privileges, authorities, immunities, profits, 
 and commodities to the said dignity of the supreme head of the same 
 Church belonging and appertaining ; And shall have power from 
 time to time to visit, repress, redress, reform, order, correct, restrain, 
 and amend all such errors, heresies, abuses, offences, contempts, and 
 enormities, whatsoever they be, which, by any manner of spiritual 
 authority or jurisdiction, may lawfully be reformed, repressed, ordered,
 
 24 HISTORICAL, 
 
 redressed, corrected, restrained, or amended, most to the pleasure of 
 Almighty God, the increase of virtue in Christ's religion, and for the 
 conservation of the peace, unity, and tranquillity of this realm ; any 
 usage, custom, foreign laws, foreign authority, prescription, or any 
 other thing to the contrary notwithstanding." 
 
 In harmony with this statute we have such documents as the 
 "Renuntiatio Papa, et Recognitio Hegis in Caput 
 per Custodem et Collegium (omn. anim. in 
 
 Recognitio Qxonia)," ' where the reigning prince is acknowledged 
 Regis* 
 
 " tanquam supremum Caput Ecclesise Anghcanae." And 
 
 Dr. Burn tells us that " after the abolition of the papal power there 
 
 was no branch of sovereignty with which the princes of 
 
 this realm, for above a century after the Reformation, 
 
 were more delighted than that of being the supreme head of the 
 
 Church," etc. (" Eccles. Law," tit. "Supremacy"). 
 
 So, too, at the very time when Durel's book was in course of pre- 
 
 illi fl paration, Bishop Stillingfleet refers in these words to the 
 
 supremacy of Charles II. as king. It was, he says, for 
 
 the Church of England's great honour that " as she gradually re- 
 
 gained her light so it was with the influence of Supreme Authority." 
 
 " Nothing doth more argue the excellent constitution of our Church 
 
 than that therein the purity of a Christian Doctrine is joined with 
 
 the most hearty acknowledgement of your Majesty's Power and 
 
 Supremacy. " This, " one of the richest Jewels of it," was then (1665) 
 
 adorning the " Imperial Croum" 
 
 Such was the nature of the Royal Supremacy in matters ecclesi- 
 Example of astical - A few instances of its previous employment will 
 
 use of suffice, though exercises of sovereignty of a similar kind 
 supremacy. , ' J 
 
 to the issuing of the Latin translation of the Prayer Book 
 
 by the authority of Charles II. occur again and again in the history 
 The Bible as of the Church - For example, in 1536, Burnet tells us, 
 . hat " Cranmer looked on the Pitting of the Bible in 
 ' the people's hands as the most effectual means for pro- 
 
 1 In the Botilcian Library.
 
 AUTHORITY OF DURELS VERSION. 25 
 
 moting the Reformation ; and therefore moved that the king might 
 give order for it." "At court it was said that nothing would make 
 the difference between the Pope's power and the King's Supremacy 
 appear more eminently than if the one gave the people the free use 
 of the Word of God ; whereas the other had kept them in darkness 
 
 and ruled them by a blind obedience." " The king gave 
 
 ..... -,ii * King's order. 
 
 order for setting about this with all possible haste ; and 
 
 within three years the impression of it was finished. " 
 
 Other injunctions with reference to the English translation of 
 
 the Bible were issued in the reigns of Henry VIII. and 
 
 Other royal 
 Edward VI., until in 1604, by virtue of the Royal injunctions. 
 
 Supremacy, James I. commissioned fifty-four learned 
 
 men of the Universities and other places to make a < p rder / 
 
 James I. 
 
 new and more faithful translation of the Bible according 
 
 to rules which he himself prescribed. This translation was pub- 
 
 lished in 1611. It is the one now in use. Since that 
 
 time there has been no authorized translation of any Authorized 
 
 * Version. 
 
 part of the sacred volume into the English language. 
 On the title-page it is said to be, " By his Majesty's special com- 
 mand." In the Dedication to the King by the translators, the 
 sovereign is acknowledged as " the principal Mover and Author of 
 the work." Through the wide world it is recognized as the " Author- 
 ized Version ; " * and Durel's translation of the Prayer Book has 
 precisely the same sanction in the authority which it derived from the 
 Supreme Head of the Church of England. 
 
 We may next remark the growth of our English Liturgy 
 
 under royal patronage and protection. Under the Growth of 
 
 English Lit- 
 Papal Supremacy the services were performed in Latin, urgy under 
 
 Under the Regal Supremacy the English Prayer Book 
 has been brought to its present state. In 1535 came 
 out Marshall's Primer. Two years later appeared " The Godly and 
 
 Pious Institution of a Christian Man," which was re- _ 
 
 The Primers. 
 
 published, with corrections, in 1540 and 1543. In 
 
 1 Se-: App. B, p. 29.
 
 3 6 HISTORICAL. 
 
 1539 this was followed by Bishop Hilsey's Primer, which was "to 
 teach the people that the king was the supreme head immediately 
 under God of the spiritualty and temporally of the Church of 
 England." x In 1545 came out " The Primer set forth by the King s 
 Majesty, and his Clergy, to be taught, learned, and read ; and none 
 other to be used throughout all his dominions." In 1547, the first 
 year of the reign of Edward VI., Archbishop Cranmer, Bishop 
 Ridley, and several other bishops and divines were commissioned 
 by the king in council to compile a liturgy in the English language, 
 free from the erroneous doctrines by which the Latin liturgies of the 
 Church while unreformed had been distinguished. 
 
 The first Prayer Book of Edward VI. was accordingly 
 Second published in 1549. His second Prayer Book followed 
 
 pra /?y, B ks in 1552. Upon the accession of Elizabeth, several 
 of Ed. VI. r 
 
 learned divines, headed by Archbishop Parker, were 
 Prayer Book a PP mted to make another review of King Edward's 
 
 of Queen Liturgies. Her English Prayer Book was published in 
 Elizabeth. , .. T . 
 
 1 559> the "Litany and Suffrages" having appeared in 
 
 the previous year. 2 In 1560 followed her Latin Prayer Book, of 
 which Haddon is supposed to have been the editor. 
 
 After the Conference at Hampton Court, in the first year of 
 
 James I., between the king, with Archbishop Whiteift 
 Prayer Book n A ., , . , , ,. . 
 
 of James I. an ' 3ther bishops and divines, and the Puritans, a few 
 
 further alterations were introduced. This brings us to the 
 time of Charles II. and of Durel ; when, as we find in the Preface 
 
 Pra erBook 10 ^ English Prayer Book > " S reat importunities were 
 
 of Charles II." used to His Sacred Majesty, that the said Book might 
 
 EX I'reface! >m te Kv[x *> and such Alterations therein and Additions 
 
 thereunto made, as should be thought requisite for the 
 
 e of tender Consciences : whereunto His Majesty, out of his 
 
 is inclination to give satisfaction (so far as could be reasonably 
 
 :tcd) to all his subjects of what persuasion soever, did graci- 
 
 Proctor, " Common Prayer," p. 16. 
 
 Clay, - Lit. Services, Queen Elizabeth," p. ,. Parker Society, ,847.
 
 AUTHORITY OF DUREL S VERSION. 27 
 
 ously condescend." As a result and proof of his acquiescence, 
 
 Charles II. issued a commission to empower twelve ^ 
 
 Royal Com- 
 bishops, among whom was Bishop Cosin, Durel's friend mission for 
 
 and patron, and the same number of Presbyterian ference n " 
 divines to consult together upon other and further alter- 
 ations. Among the coadjutors on the Episcopal side 
 
 were Dr. Earle, dean of Westminster, and Dr. Peirson, 
 
 Earle and 
 
 who were afterwards connected with the translation of Peirson. 
 the Prayer Book into Latin. Archbishop Bancroft also, , 
 to whose criticism Durel submitted the Latin version, 
 was officially connected with many of the suggestions and improve- 
 ments adopted in the English book. The king's commission gave 
 the above-mentioned bishops and divines the power to "compare 
 the Common Prayer Book with the most ancient Liturgies 
 that had been used in the Church in the most primitive Co^ s s s io n 
 and purest times ; " and required them " to avoid as 
 much as possible all unnecessary alterations of the Forms and Liturgy 
 wherewith the people were altogether acquainted and had so long 
 received in the Church of England." Subsequently, as the result of 
 this regal power and motion, the Liturgy was brought by those whose 
 services the king employed for the purpose to that state in which it 
 now stands ; the Royal Supremacy being exercised to secure accuracy 
 in the publication. By that supremacy also the Psalmody of the 
 Church of England was allowed and controlled from the Reformation. 
 Returning now to the Latin Prayer Book, we see that the allow- 
 ance for its use sprang from the Parliament, and the 
 
 provision for its preparation from the King. As in the Connection 
 
 of the supre- 
 case of the Bible in the vulgar tongue, and of the macy with the 
 
 Liturgy in the vulgar tongue, so by regal authority, 
 sanction, and care Durel prepared for the use of the 
 Church his Latin translation of the Book of Common Prayer ; and 
 consistently and loyally, in a tone similar to that adopted by the last 
 translators of the Bible, he dedicated his work to the Sovereign of 
 the Realm, the Supreme Head of the Church of England.
 
 , 8 HISTORICAL. 
 
 Were it necessary to determine more exactly the position which 
 Dr. Durel occupied towards the " Liturgia," we should 
 Dr. Durel's ^ that he represented the King, as Earle, Peirson, and 
 Dolben represented the Convocation ; and the post thus 
 assigned to him was similar to that held by the reviser or revisers of 
 the Articles in Queen Elizabeth's time, who accomplished the final 
 review under her orders, and who, as it is supposed, introduced by 
 her royal command the first clause of the Article entitled, " Of the 
 Authority of the Church." 
 
 We must now proceed briefly to notice the approval which Durel's 
 labours obtained in the eyes of the king, and the rewards 
 
 Durel's pro- wri j c h were conferred by the royal hand upon him. At 
 motion by 
 royal favour the close of 1669, as he was putting the last touches to 
 
 preparation his translation, the Chancellor of Oxford speaks, as we 
 
 have seen> * n h ^ terms of Durel's "loyalty, fidelity, and 
 service to his majesty." The king did not prove himself 
 unmindful of or ungrateful for his services. On the contrary, in 
 1677 Durel was appointed by regal authority to the deanery of 
 Windsor, and of Wolverhampton ; and, partly through the king's 
 influence, to the rich living of Witney, near Oxford. And, moreover, 
 we have the opinion of his cotemporary Wood that, had his career 
 not been cut short by death, it would have been crowned with pre- 
 ferment to a bishopric. This shows conclusively that, for the 
 thirteen years intervening between the publication of his Latin Prayer 
 Book and his decease, his version was considered a good and sound 
 translation by the Supreme Head, and by others who occupied 
 positions of high authority in the English Church.
 
 APPENDICES. 29 
 
 APPENDIX A. 
 AN ACCOUNT OF DUREL'S ORDINATION. 
 
 On Trinity Sunday, June 12, 1650, he (Dr. Thomas Sydserff, Bishop of Gallo- 
 way) * ordained in the chapel of King Charles II. 's ambassador Sir Richard 
 Browne at Paris, as deacons and priests, Durell and Brerint (afterwards Deans 
 of Windsor and Durham), on which occasion the sermon was preached by Dr. 
 Co.iin, then dean of Peterborough. Evelyn, in his Diary, having been present 
 there, states that " the Bishop of Galloway officiated with great gravity, after a 
 pious and learned exhortation declaring the weight and dignity of their functions, 
 especially now in a time of the poor Church of England's affliction. 
 
 " He magnified the sublimity of the calling from the object, viz., the salvation of 
 men's souls, and the glory of God ; producing many human instances of the tran- 
 sitoriness and vanity of all other dignities, and that of all the Roman conquerors," 
 &c. 
 
 " He then proceeded to the ordination. They were presented by the Dean in 
 their surplices, before the altar, the Bishop sitting in a chair at one side ; and so 
 were made both Deacons and Priests at the same time, in regard to the necessity 
 of the times, there being so few Bishops left in England, and consequently danger 
 of a failure of both functions. Lastly they proceeded to the Communion." 
 
 APPENDIX B. 
 
 ON THE AUTHORIZED VERSION OF THE BIBLE. 
 
 It appears to be the fashion in the present day to question the authority of the 
 "Authorized Version." Even Dean Perowne is reported to have said as follows 
 at the annual meeting of the Peterborough Auxiliary of the British and Foreign 
 Bible Society on April n, 1881 : "They sat for seven years, and in 1611 they 
 gave us not a new Bible, but simply a revision of the old Bishops' Bible, which 
 is the one published by 'authority to be read in churches.' It has no authority 
 whatever. It superseded the Bishops' Bible simply because the people liked it 
 better. It had no authority from the Crown or Convocation or Parliament. On 
 what ground it was said to be authorized I don't know " (Bible Society's Monthly 
 Reporter}. 
 
 Now, under the Pope's Supremacy the Bible was not allowed, and the vulgar 
 tongue was prohibited in religious worship ; under the King's Supremacy the 
 
 ' Died Bishop of Orkney in 1663 ; the last of the Episcopal succession of 1610 as concerns 
 Scotland.
 
 3 o HISTORICAL. 
 
 sovereign power was exercised again and again, until that exercise culminated, so 
 far as the Scriptures were concerned, in the Authorized Version of 1611. 
 
 Let us look at the evidence. First, we have these statements in the Translators' 
 Preface to the Authorized Version, original edition of 1611 : 
 
 " And what can the King command to bee done, that will bring him more true 
 honour then this? and wherein could they that haue beene set a worke, approue 
 their dutie to the King, yea, their obedience to God, and loue to his Saints more, 
 then by yeelding their seruice, and all that is within them, for the furnishing of the 
 worke ? . . . yet euen hereupon did his Maiestie beginne to bethinke himselfe of 
 the good that might ensue by a new translation, and presently after gaue order for 
 this Translation which is now presented vnto thee." 
 
 This testimony is very important, because as clerics the translators allow the 
 supreme authority to the King in his right to order the translation. 
 
 The translators also say in their Preface that the king was led to think about the 
 advantage of a new translation and to order it owing to the Puritans, who said 
 "they could not with good conscience subscribe to the Communion booke, since it 
 maintained the Bible as it was there translated, which was as they said, a most 
 corrupted translation. " So that the Authorized Version was not a revision of the 
 Bishops' Bible, but a new translation caused by the dissatisfaction of the Puritans 
 with the Bishops' Bible. 
 
 The question whether it was a new translation or a revision is settled by the 
 translators in their preface in another part. They say, " If you aske what they had 
 before them, truely it was the Hebrew text of the Olde Testament, the Greeke of 
 the New." After quoting Augustine and Hierome, they say, " If trueth be to be 
 tried by these tongues, then whence should a Translation be made, but out of 
 them?" So they set these tongues before them, they tell us, to translate, " being 
 the tongues wherein God was pleased to speake to his Church by his Prophets and 
 Apostles." 
 
 They went over their work again; they took, they say, "twise seuen times 
 seuentie two dayes and more " for the work ; they consulted the translators or 
 commentators, Chaldee, Hebrew, Syrian, Greek, Latin, Spanish, French, Italian, 
 and Dutch. 
 
 So that two things are clear ; first, that the originator and authorizer of the work 
 was the King ; and secondly, that it was a new Translation. 
 
 So Laud's Visitation Articles, in 1622 and 1628, require a Bible "of the latest 
 edition " to be provided. 
 
 And we see the opinion of the work which obtained half a century after the 
 work was finished by the remarkable fact that the Puritan divines at the Savoy 
 Conference, when they urged that the Epistles and Gospels in the Prayer Book 
 should be taken from the version of A.D. 1611, spoke of it as " the new translation 
 allowed by authority " (Cardwell's "Conferences," p. 307).
 
 PART II. 
 
 CRITICAL AND EXEGETICAL.
 
 CHAPTER I. 
 
 EDITIONS OF THE " LITURGIA," AND OTHER VERSIONS. 
 
 "Of translations, the better I acknowledge that which cometh nearer to the 
 very letter of the very original verity." HOOKER. 
 
 THE first edition of Durel's Latin Prayer Book was published in 
 1670, and the book is now of no ordinary rarity. A copy of the 
 title-page forms the frontispiece of this work : without 
 professing to be a facsimile, it is a close and exact imita- 
 
 tion. The Prayer Book is excellently printed, and we find " Liturgia: " 
 "i" and "j," and " u" and " v," according to the modern Ed. 1670. 
 mode of use. It will bear favourable comparison with 
 any book of the seventeenth century that we have seen, almost 
 the only difference from modern type being the ancient form of 
 "s." The type of the Catechism is similar to that of our reprint. 
 We have examined copies of this edition in the Bodleian Library 
 at Oxford (from which copy the text of the Catechism 
 is taken), the University Library at Cambridge, the 
 British Museum, and the Cathedral Library at Norwich. 
 Unfortunately the Catechism is torn out of the Norwich copy. 
 
 The removal of valuable testimony which bears upon 
 
 . . . Mutilation. 
 
 religious controversy is, sad to say, not uncommon ; I 
 
 and impartial students of truth cannot be too grateful for a Library 
 
 
 
 1 E.g. From a letter of Alfricus, archbishop of Canterbury (end of tenth century), in Bennett 
 College Library, the following important passage opposed to Transubstantiation has been erased. 
 Fortunately, it remains in another copy: " Non fit tamen hoc sacrificium corpus ejus in quo 
 passus est pro nobis, nee sanguis ejus quern pro nobis effudit : sed spiritualiter corpus ejus efficitur 
 et sanguis *' (L. xii. 156). " Yet this sacrifice does not become his body in which he suffered for 
 us, nor his blood which he shed for us : but is spiritually made his body and blood."
 
 34 CRITICAL AND EXEGETICAL. 
 
 like that in the British Museum, where such unremitted diligence is 
 displayed in the collection and preservation of documentary evidence. 
 It is interesting to observe that the former owner of this Norwich 
 ropy has filled in the initials subscribing the dedication thus ]odn 
 Dure/t: this owner was evidently a cotemporary, as the MS. date is 
 1673, three years after the publication of the book. The Bodleian 
 copy is especially interesting, as it was presented by Dr. 
 
 Bodleian Dure j n j mse if to Dr. Barlow, and this fact is recorded 
 copy. 
 
 on the title-page in the handwriting of the latter (see 
 
 Part I. ch. 2, p. 19). 
 
 With regard to the title itself it should be noted that in all previous 
 Latin Prayer Books we find " Publicarum," not " Communium," 
 
 whereas Durel's word " Communium '' is retained even 
 Commu- 
 nium" in by Harwood, and so up to a comparatively late date. 
 
 In the title of the Act of Uniformity, i Eliz., we have 
 "Common Prayer," and in the title of the Act of Uniformity, 14 
 Car. II., " Publick Prayers" ; but in the body of that Act "Common 
 Prayers." Upon perusing both Acts it appears that " Publick 
 Prayers" had come to mean, not "Open Prayers," which was a 
 general term for any prayers "for other to come unto, or hear, either 
 in Common Churches, or private Chappels," etc., but the ordinary ser- 
 vices of Morning and Evening Prayer. That the term did not include 
 all the services of the Church is seen from the title of 14 Car. II., 
 " Publick Prayers, and Administration of Sacraments, and other Rites 
 and Ceremonies; " so that it was practically equivalent to " Common 
 Prayer," in the sense of " Gyffredin " in the title of the Welsh Book, 
 that is, " Ordinary Prayer " as opposed to the special services. But 
 
 Not same such is not the use of the Latin word " Publicarum," at all 
 
 as Publi- events in the title of Queen Elizabeth's Latin Prayer Book, 
 
 for there we have, " Liber Precum PVBLICARVM, SEV 
 
 ministerij Ecclesiastice administrationis Sacramentorum, alioruq'; 
 
 rituu," etc ; which shows that " Publicarum " included even the 
 
 administration of the Sacraments. When therefore Durel had to 
 
 translate The Book of Common Prayer, And [not or} Administration
 
 EDITIONS AND COLLATIONS. 35 
 
 of the Sacraments and other Rites, etc., he could not say, " Precum 
 Publicarum," which would have included all the rest, but was obliged 
 to use the expression " Precum Communium," which was a term of 
 limited import. 
 
 The same precision of language and freedom from undue copying 
 
 of previous Prayer Books is very noteworthy in Durel. 
 
 TT . . j i i Precision of 
 
 His is not a revised, but a new version ; a translation, Durel's 
 
 not a compilation ; and not only a translation, but an version. 
 
 interpretation. Many marks of independence will be A new 
 
 translation, 
 pointed out in the notes on the Catechism, but one may 
 
 be mentioned here : in our English Book, at the end of The Order 
 how the Psalter is appointed to be read, there is a note that " the 
 Psalter followeth the Division of the Hebrews, and the Translation 
 of the great English Bible," etc. ; at this place in Durel's " Liturgia " 
 the following note is added : " * Hoc intelligitur de 
 Psalterio in Editione Anglicana Liturgies; Nam in hac P eC p ? r 
 Latina Editione, sequuti sumus Vulgatam Latinorum 
 Versionem, quemadmodum in Epistolis 6 Ev angelis; " i.e., "This is 
 understood of the Psalter in the English Edition of the Liturgy ; For 
 in this Latin Edition, we have followed [note, not "sequutus sum," 
 in the singular ; it is difficult -to say whether " we " may refer to 
 the king, or to Durel and the other translators] the Latin Vulgate 
 Version, just as in the Epistles and Gospels." 
 
 There is a smaller edition published at the same Sam Mearne's, 
 King's Bookseller, and dated MDCLXXX. : a copy is in 
 the British Museum, where we have seen it, and collated 
 it on the most important passages. In this and subsequent editions 
 the Dedication is omitted. 
 
 The next copy we have fully collated is that of 1685. There is 
 
 one in the Bodleian Library, and we have also had access 
 
 Ed. 1685. 
 to two in private hands. 1 It has, verbatim, the same title 
 
 as the first edition of 1670, with changes in the formation of letters, 
 
 1 One of the latter, very kindly lent to us by the Rev. J. O. Brook, has a frontispiece represent- 
 ing Charles II. ; but we are inclined to doubt whether this belongs to the book, or has been bound 
 up in mistake : this copy originally belonged to William Pitt. The other has no frontispiece. 
 
 4.
 
 36 CRITICAL AND EXEGETICAL. 
 
 ic being, like the edition of 1680, a smaller book. The imprint is 
 different : " LONDINI, Apud CAR. MEARNE, Bibliopolam Regium 
 ad Insignia Regia prope Charing-Cross. MDCLXXXV." The copy 
 in the Bodleian has a frontispiece of an angel bringing from heaven 
 a scroll, with LITURGIA ECCLESIJE ANGLICANS inscribed upon it ; 
 underneath is, " Apud Carolum Mearne Bibliopolam Regium ad In- 
 signia Regia prope Charing Crosse 1683" It will be noticed that 
 the King's Bookseller was still one of the family of Mearne. 
 
 We also have in our own library a copy of the edition of 1687. 
 
 The frontispiece is precisely the same as that of 1685, 
 Ed. 1687. 
 
 page is printed from the same type, excepting the imprint, " LON- 
 DINIy Apud Henruum Bonwick, ad insigne Leonis rubri in 
 Ccemeterio D. Pauli. MDCLXXXVII ; " and the whole book is word 
 by word and letter by letter the same, even to the binder's marks, 
 except that Carolus is changed to Jacobus, and there is the requisite 
 alteration in the prayer for the Royal Family. The death of Charles 
 II. and the accession of James II. rendered the reprint of the Latin 
 Prayer Book necessary ; but upon comparing the edition of 1687 
 with that of 1685, we find sufficient proof that the form of 1685 was 
 not broken up, and that the edition of 1687 was printed from that 
 form. All the misprints of 1685 are retained in that of 1687, though 
 these are, indeed, wonderfully few. 
 The title-page of the edition of 1696 is the same verbatim, except 
 
 the imprint, which runs: "LONDINI, Excudebat E. 
 
 Jones, Impensis A. Swall & T. Childe, ad insigne 
 Monocerotis in Coemeterio D. Pauli, MDCXCVI." It has the same 
 engraving for a frontispiece as the editions of 1685 and 1687, but 
 it is now said to be, "Impensis Abelis Swall," etc., and is dated 
 "MDCXCVI." A copy of this edition we have inspected in the 
 
 Bodleian. We have also seen another edition of the 
 Another , . . . . , 
 
 Ed. 1696. same date in the British Museum, but with a different 
 
 imprint; in place of "ad insigne . . . MDCXCVI "is "& 
 Prostant apud Jacobum Knapton ad insigne Coronse in Coemeterio
 
 EDITIONS AND COLLATIONS. 37 
 
 D. Pauli MDCXCVI." Both these books have many of the same 
 binder's marks as Eds. 1685 and 1687, but there are some corrections 
 made in misprints. 
 
 There is also a copy of the edition of 1703 in the Bodleian, which 
 we have collated. It is almost literatim the same as that 
 of 1696 so far as the latter edition went, but this edition 
 contains the prayers used by Convocation, and the Thirty-nine Articles. 
 Accordingly there is this addition made to the Title : " Huic Edi- 
 tioni Precum Formula accessit, quae, durante Comitiorum Eccle- 
 siasticorum Consessu, utriq ; Domui Convocationis usui esse solet ; 
 Triginta Novem Ecclesise Anglicana Articulis insuper adjectis." 
 The imprint is : " LONDINI, Excudebat E. Jones, Impensis D. 
 Brown, T. Benskin, J. Walthoe, & F. Coggan, MDCCIII." There is 
 a new frontispiece to this edition, connecting it with the royal 
 power : it is a representation of Queen Anne kneeling before a table, 
 on which is a copy of " Liturgia Ecdesia Anglicana " (as we are told 
 by an inscription on the wall immediately above). Underneath is, 
 "Anna D. G. Anglicz Scotia Francice et Hibernia Regina Fidd 
 defens. &c." 
 
 The number of editions required is some indication of the demand 
 
 for Durel's Latin Prayer Books which obtained among 
 
 Number of 
 his cotemporanes. There were at least seven editions Editions, 
 
 published within thirty-four years (1670 to 1703), and Demand 
 
 it is remarkable that copies are so exceedingly scarce as for the 
 
 " Liturgia. " 
 they are at the present time. 
 
 Up to this date there is practically no change in the " Liturgia " 
 
 through its various editions, with the exception of the 
 
 .... . _. Parsell's 
 
 addition of the Convocation Prayers, etc. But we find in p ra yer Book, 
 
 the Bodleian another Prayer Book, dated 1713, by Tho. Ed> I7I3- 
 Parsell, with many changes, though it is founded upon Durel's. It 
 has the same title to "Ceremoniarum." It then continues thus: " IN 
 ECCLESIA ANGLICANA receptus : Itemque Forma & Modus Creandi 
 Ordinandi & Consecrandi EPISCOPOS, PRESBYTEROS, & DIACONOS. 
 EpistoltZ) Evangelia, & Psalmi Inseruntur juxta SEBASTIANI
 
 3 8 CRITICAL AND EXEGETICAL. 
 
 CASTELLIONIS Versionem. Editio altera priori longe emenda- 
 tion LONDINI: Apud R. & J. Bonwicke, J. & B. Sprint, 
 Benj. Tooke, M. Atkins, T. Varnam & J. Osborne. MDCCXIII." 
 The frontispiece represents a congregation at prayer, with the minis- 
 ter and the clerk at their desks. Under the engraving is, " Agite, 
 veneremur supplices, flexis ante Dominum Creatorem nostrum 
 genibus. PSAL. xcv. 6." The book is dedicated to " D" Gulielmo 
 Dawes" bishop of Chester, showing that it is no longer a reprint of 
 the authorized version of Durel, but a private work. 
 
 The edition of 1716 has the same title and frontispiece, but we 
 have " B. Tooke " for Benj. Tooke, M. Atkins has dropped 
 out, and the date is " 1716 :" there are also differences 
 in the form of letters. 
 
 There is another edition in the Bodleian with the same frontis- 
 piece, and the same title with different form of letters ; 
 
 Pnrscll's 
 
 (TypisG. but in place of "Editio altera," etc, we have "Editio 
 
 Bowyer) q um t a prioribus longb emendatior," and the imprint is, 
 
 I .. 1 7 > v 
 
 " LONDINI, Typis G. BOWYER, Impensis J. J. & P. 
 KNAPTON, J. & J. BONWICKE, J. OSBORN & T. LONGMAN, B. MOTTE, 
 S. BIRT, T. WARD & E. WICKSTED. MDCCXXXIII." 
 
 The next edition in the Bodleian is 1744. The frontispiece is 
 
 again the same, and the title-page also is precisely the 
 
 same as the edition of 1733, with the alteration of" sexto " 
 
 for "quinta," and a fresh imprint : "LONDINI, Typis G. Bdwyer, 
 
 Impensis J. & J. BONWICKE, R. WARE, J. & P. KNAFTON, S. BIRT, 
 
 T. LONGMAN, C. HITCH, T. OSBORN, & E. WICKSTED. MDCCXLIV." 
 
 The next Prayer Book which need be remarked is the " Liturgia, 
 
 Harwood's seu Liber Precum Communium," etc., by Edwardus 
 
 I'rnycr Hook, Hanvood S. T. P., who (according to the title-page) 
 
 " Hanc editionem recensuit et a mendis compluribus 
 
 repurgavit." It is printed in London, " Impensis Gulielmi Bent," 
 
 who is called in Harwood's Preface, "Meus amicus summus." 
 
 This Prayer Book of Harwood is largely a revised version of Parsell's 
 
 book. The edition which he followed was evidently one of the
 
 EDITIONS AND COLLATIONS. 39 
 
 later ones, as many words occur in the Catechism according to the 
 Eds. of 1733 and 1744, where the language had been altered from 
 that of 1713; e.g., "adeptos," not "adepturos;" " collata," not 
 "collocata," etc. With an edition of 1785 in private hands we have 
 compared the reprint of 1840. 
 
 Before leaving the Latin Prayer Books, we may notice three modern 
 
 versions. First, that published by Messrs. S. Bagster 
 
 ... f n Modern 
 and Sons. In the preface to the first edition of 1821 in Prayer 
 
 the Chetham Library, Manchester, this version is said to Books - 
 
 be " nearly a reprint of the Edition which was first pub- (^ Barter's 
 
 J Edition, 
 
 lished by W. Bowyer, in 1720, with some alterations and 
 
 additions by the present Editor, sometimes taken from the Trans- 
 lation by Mr. Thomas Parsel, the 4th edition of which was 
 published in 1727." The Catechism, however, appears to be very 
 much nearer Durel's version than Parsell's, if Parsell's editions of 
 1713, 1716, 1733 (G. Bovvyer) and 1744 (ditto), which we have 
 collated, may be taken as any indication. These editions are all 
 very different from Durel's, being almost precisely the same as 
 Harwood's version. Most, if not all, of the differences from Durel, in 
 the Catechism of Bagster's edition, are given in our notes on the 
 Catechism, and it will be seen that they are not numerous, though 
 important. This is the case even in ed. 1866, from which (after a 
 collation with ed. 1834) our quotations are given, unless the con- 
 trary is stated; and the ed. of 1821 (as we find by a collation 
 made since most of our notes were written) is precisely the same as 
 ed. 1866 in the readings of the Catechism, with the exception, how- 
 ever, of one most important passage, x which was subsequently 
 altered from Durel's words to the reading of Parsell's earlier editions. 
 Secondly, we find an excellent Latin Prayer Book, " Liber Precum 
 
 Publicarum," etc. Londini : Impensis Joannis Gulielmi 
 
 (2) T. W. 
 Parker, MDCCCXLVIII. This is founded chiefly, if not Parker's 
 
 wholly, on the authorized Latin versions of Queen Eliza- 
 beth and of Charles II. (Durel's), and these two books 
 are acknowledged in the preface. 
 
 1 See note on " quod nobis datur " in Catechism.
 
 4 o CRITICAL AND EXEGETICAL. 
 
 Lastly, there is the "Liber Precum Publicarum Ecclesise Anglicanae," 
 by the Revs. W. Bright, M.A., and P. G. Medd, M.A. 
 d Rivington. The copy in our possession \Editio Altera\ 
 
 Mold's i s dated 1869. In the preface it is stated that the " Liber 
 version. . , , , 
 
 Precum Publicarum' of 1560 has not been neglected; 
 
 no on the other hand, did the authors think proper to follow it 
 throughout, " quippe qui nee publicam Ecclesiae auctoritatem prae se 
 ferret ' (upon which we must remark that it was at all events the 
 very book specifically ordered by Queen Elizabeth, the supreme 
 head of the English Church, to be used in the colleges of Cam- 
 bridge, etc.) ; and further, " nee, novis postea recensionibus factis, 
 cum hodierno Libro satis consentiret." This last is a valid reason for 
 not following Queen Elizabeth's book, but it is no reason for not 
 following throughout (as the authors do in part) Durel's "Liturgia," 
 which is the only Latin version cotemporary with 'the Last Review, 
 and therefore the only one of value in showing what the revisers 
 thought was meant by the words which they retained and the words 
 they introduced. Whatever value such a work as the " Liber Precum 
 Publicarum " of Messrs. Bright and Medd may have as 
 
 \T 1 f 
 
 Durel's showing the opinions of two learned men in the nine- 
 
 ' Liturgia," teenth century, it can have no value in showing the 
 
 distinguished doctrines held in the seventeenth century. To the 
 
 f TrsTo^s ern student of the P eriod of the seventeenth century the 
 only safe guide among Latin Prayer Books is Durel's 
 "Liturgia," published at the very time, with the royal authority, 
 and after careful preparation by an intimate friend of the principal 
 revisers. 
 
 Turning now to the earlier Latin Prayer Books which are quoted 
 
 Earlier in the n tCS On the Catechism the version of Aless (in 
 version!. th e Bodleian) has this title : " ORDINATIO ECCLESI/E, 
 
 Aless. SEV MINI STERII EcCLESIASTICI, IN FLORENTIS-simo RegnO 
 
 Anglic, conscripta sermone patrio, & in Latinam lin- 
 guam bona fide conuersa, & ad consolationem Ecclesiarum Christi, 
 ubicunque locorum ac gentium, his tristissimis temporibus, EDITA,
 
 EDITIONS AND COLLATIONS. 41 
 
 AB ALEXANDRO ALESIO SCOTO SACRZE THEOLOGIZE DOCTORE. 
 LIPSI^E IN OFFICINA WOLFGANGI GvNTERi. Anno M.D.LI." The 
 Catechism in Queen Elizabeth's book is almost verbatim the same as 
 the one in Aless's version ; but, as Queen Elizabeth's book has the 
 stamp of the royal authority, it has been thought better to quote 
 from it, pointing out at the same time any remarkable divergencies 
 from Aless. 
 
 The copy of Queen Elizabeth's Latin Prayer Book, which has been 
 used in this work, is in the Bodleian Library. It is 
 generally supposed to have been prepared by Walter B 00 k of 
 
 Haddon. Its title is : " Liber Precum PVBLICARVM, _.,9 u e " 
 
 Elizabeth. 
 
 SEV ministerij Ecclesiastice administrationis Sacramen- 
 torum, alioruq'; rituu & ceremoniarum in Ecclesia Anglicana. Curn 
 prilegio Regicz Maiestatis" The mandate of Elizabeth, dated the 
 6th of April in the second year of her reign, is prefixed, and at 
 the end of the book is : " Excusum Londiniapud Rcginaldum Wolfium, 
 Regice Maiest. in Latinis typographum. Cum priuilegio Regies 
 Maiestatis" The readings of this copy have been collated with 
 another in the Library of Sion College, London, of which the senior 
 of the present authors was formerly a Fellow. The date is 1560. 
 
 For an account of Whitaker's Prayer Book, which followed this in 
 the Latin, see below among the Greek Prayer Books. Whitaker. 
 
 The Latin Prayer Book of 1574, quoted in the notes, is in the 
 Bodleian Library. Mr. Clay writes : "since Prayer Books in Latin 
 published during her [/.<?., Elizabeth's] reign have been often con- 
 founded with her own, a short account of them appears indispensable. 
 
 They bear the names of Wolf, Vautrollier, and Jackson, 
 
 ... .. Wolf, 
 
 as the printers; and in the case of the last two, 'per Vautrollier, 
 
 assignationem Francisci Florae.' Wolf, in 1571, (or , a d on 
 rather in 1572, for the Psalter has both dates,) sent out 
 what we may rightly deem the earliest version into Latin of the 
 whole Prayer Book. Herbert's Ames, p. 611. This the other 
 printers carefully followed, and the copies (octavo) more commonly 
 met with, though still very rare, are one in 1574 by Vautrollier and
 
 42 CRITICAL AND EXEGETICAL. 
 
 another in 1594 by Jackson." (" Liturgies, etc., set forth in the Reign 
 of Queen Elizabeth." Parker Society. M.DCCCXLVII.) 
 
 The title of Vautrollier's book from " LIBER " to " Anglicana " is the 
 
 same as that of Queen Elizabeth's, with some differences in 
 
 lcr ' the form of letters. The design of the title-page is totally 
 
 different After " Anglicana " the imprint runs as follows : " EX- 
 
 CVSVM LONDINI, PER ASSIGN A TYCWEJ/Francisci Flora;. 
 
 CVM PRIVILEGIO Regiae Maiestatis." At the end of the book 
 
 we have "LONDINI Excudebat Thomas Vautrollerius. 1574-" 
 
 With this book we have carefully collated the Catechism in a 
 
 Prayer Book printed by Jackson, which is also in the 
 
 Bodleian Library. The title is still the same with again 
 
 differences in the formation of letters, etc. After " Anglicana " is 
 
 added the imprint, " Excusum Londini, per assignationem Francisci 
 
 Florae. CVM PRIVILEGIO Regiae Maiestatis. 1594." At the 
 
 end of the book there is "LONDINI Excudebat loan. lacksonus. 
 
 I594-" 
 
 There is also a Latin version of the Prayer Book in " DOCTRINA, 
 ET POLITIA ECCLESLE ANGLICANS, etc. LONDINI, 
 Apud JOANNEM BILLIUM. 1617. Cum Priuilegio." This book 
 
 was by Mockett, but as it was immediately proscribed 
 Mockett. . , ' ' 
 
 and burnt, it has not been thought necessary to quote its 
 
 readings in the notes on the Catechism except upon one passage. 
 Coming to the Greek Prayer Books, the first version to be especially 
 noticed is that by Elias Petley : "AKITOYPFIA BPET- 
 
 Greek Prayer TANIKH, etc. LIBER PRECVM PVBLICARVM 
 
 )ks - Ac Celebrationis Sacramentorum reliquorumq; Rituum 
 
 Petley, & Caeremoniarum in Ecclesia nostra Anglicana, in 
 
 d. 1638. Stu( jios3e juventutis gratiam nunc primum graece 
 
 editus. Opera & Studio ELI^E PETIL! Presbyteri. 
 
 LONDINI Ty\>\s Tho. Cotes I pro Richardo Whitakero ad insignia 
 
 Regia in Ccemeterio D. Pauli, MDCXXXVIII." It is dedicated to 
 
 William (Laud), archbishop of Canterbury. There is a copy in the 
 
 Bodleian.
 
 EDITIONS AND COLLA TIONS. 43 
 
 This appears to be the first version of the whole book after the 
 additions of 1604, but William Whitaker had long before 
 brought out a Latin and Greek Prayer Book, which he 
 dedicated to his uncle, Dean Nowell. The title of the 
 copy collated by us in the Bodleian is, " LIBER PRECVM\\\>\\- 
 carum Ecclesise Anglicanae, in iuuentutis Grsecarum literarum 
 studiosoe gratiam, latine grseceq ; editus. Bi/3\oe K. T. X. LONDINI 
 Anno Domini MDLXIX." At the end is "Excusum Londini apud 
 Reginaldum Wolfium," etc. In his preface or dedication Whitaker 
 says, "Exemplar autem Latinum etc. quod seqtiutus sum, regia ante 
 annos aliquot authoritate impressumfuit, eo nimirum consilio, vt forma 
 publicarum in Ecclesia nostra precum exteris etiam gentibus manifesta 
 fieret. Qiiamuis uero alicubi ab Anglicano libra Latinus, quern ego sum 
 sequutus, primo aspectu differre videatur, 6 aliud quiddam sonare, nihil 
 tamen est aliud, quam quod alter altero aliquando contractior aut fusior 
 sit, quodq* ; ille paucis contineat, idem hie pluribus exprimat verbis" 
 
 This forms a good comment on the virtue of the Royal 
 
 . . . .' . , Remarks 
 
 Authority, and on the reason for its exercise with regard U p 0n Queen 
 
 to the Latin Prayer Book, and an excellent defence of Ellzabe th's 
 
 Latin 
 the Elizabethan version against the attacks that have been Prayer 
 
 made upon it on the ground of loose translation. 
 
 We come now to the better-known version of Duport. The title of 
 
 this work is " BIBAOS TH2 AHMOSIAS ETXHS KM Te\<Twe 
 
 Duport, 
 MrSTHPIQN, K. T. X. 'Ev ry KANTABPiriA, 'F&TvrrMr] Trap Ed. 1665. 
 
 I12ANNOY <J>IEAAOY, row TV/C 'AKaSrjfiiag 'fvwoypaipvv. "Era cnrb 
 
 rijc Qeoyoviae px& (*- e "> ^^S}" ^ s Petley's version is dedicated to 
 William (Laud), archbishop of Canterbury, so Duport also dedicates 
 his work to Gilbert (Sheldon), archbishop of Canterbury. Duport 
 is largely indebted to Petley throughout the book, and numerous 
 instances of this will be seen in the notes on the Catechism. The 
 copy quoted in those notes is in the Bodleian, and we have collated 
 it with a copy dated 1818 in private hands. 
 
 For an account of the Welsh Prayer Books quoted, Welsh Prayer 
 
 ... . . _, . . Books, 
 
 see note on " quod nobis datur in the Catechism.
 
 44 CRITICAL AND EXEGETICAL. 
 
 Before concluding this chapter a few words must be said upon the 
 
 editions of Dean Nowell's Catechisms, which are quoted 
 
 Nowell's in the notes> F or the Large Catechism we have used the 
 
 S ' excellent reprint(i8 53 ) of the Parker Society. Thetitleis 
 
 "CATECHISMVS, siue prima Institutio, Disci*PLINA 
 
 ***& QVE PIETATIS Christianse, Latine explicata." The 
 
 U original was printed "Londini, IN OFFICINA REGIN- 
 
 ALDI Wolfij, Regise Maiest. in Latinis Typographi." The date is 
 
 Norton's translation is quoted from the same book. The title is, 
 14 A CATECHISME, or first Instruction and Learning of Christian 
 Religion." It has the same date. 
 
 The copy of the Middle Catechism which we quote is in the 
 Bodleian. The title runs: " XPIZTIANIZMOY ZTOIXEI- 
 
 Middle x CHRISTIA-nae pietatis prima institutio, ad 
 
 Catechism. 
 
 vsum schotarum Greece d- Latmz scnpta." The imprint 
 
 is, "LONDINI, Apud loannem Dayum. An. 1575. Cum gratia & 
 Priuilegio." This Norton also translated. 
 
 The most important, however, is the Small Catechism. Its title 
 runs as follows, in Ed. 1633 : "CATECHISMVS PARVVS pueris 
 
 _ primum qui ediscatur, proponendus in Scholis La// <?* 
 Small 
 Catechism. Grace. Excudebat Aug. Matth. pro Societate Bibho- 
 
 33 ' polarum Londinensium. Anno 1633." It is dedicated 
 to " Reverendissimis in Christo Patribus ac Dominis Matthceo 
 [i.e., Parker], Archiepiscopo Cantuariensi, Edmundo (i.e., Grindal) 
 Archiepiscopo Eboracensi, Edwino (i.e., Sandys), Episcopo Londin- 
 ensi, alijsq ; reverendis Patribus, Episcopis Ecclesise ^Anglicanae 
 vigilentissimis fidelissimisque Pastoribus," by "A. N" Of the 
 Greek version, he says, " Eundem hunc Catechismum Gulielmus 
 Witacherus, cognatus meus meo rogatu Graece etiam reddidit," etc. 
 A copy of this edition is in the Bodleian, and as it is somewhat 
 
 better printed we have quoted from it, except in the 
 Ed. I54- . , _, 
 
 portion upon the Sacraments. There, to insure greater 
 
 accuracy, we give the readings of the edition of 1584 in the Bod-
 
 EDITIONS AND COLLATIONS. 45 
 
 leian, giving also the variations of 1633. The title-page of this edition 
 is much the same as that of 1633 ; it has, however, a different border, 
 " pueris primum qui" in italics, " dus in Scholis Latinl" in italics, 
 " & Graece " not in italics, and the imprint is " LONDINI. 
 Apud loannem Dayum. Anno 1584. Cum gratia o Priuilegio, 
 
 Regice Maiestatis" Copies of this Small Catechism are c 
 
 bcarcity of 
 
 exceedingly rare, as are also copies of Norton's trans- Small 
 lation of it. On account of this scarceness, and also 
 because this Small Catechism was the immediate fore- 
 runner of the Catechism as we now have it in our Prayer Books, 
 it has been thought advisable to give the readings of the Latin 
 throughout the notes ; the only exceptions to this are 
 that the Creed, Commandments, and Lord's Prayer are throughout, 
 quoted from the Large Catechism, with the variations of w . J 
 the Small added, and that the long expansion of the 
 answer on our duty to our neighbour is omitted. With these ex- 
 ceptions the Latin of the Small Catechism is given at length in the 
 notes. 
 
 Upon the importance and authority of these Catechisms it is 
 
 sufficient to quote the memoir (p. vii.) in the Parker . 
 
 Authority of 
 
 Society's reprint of the Large Catechism : " We may judge Nowell's 
 of the high estimation in which these works were held, 
 when we learn from the various injunctions, &c. put forth at that 
 time by public authorities, that no Catechisms were allowed to 
 be used by clergymen and schoolmasters, except one or other of 
 Nowell's." ' 
 
 1 The references given are: Cardwell, " Synodalia," i. 128; Grindal's " Remains," pp. 142, 152.
 
 46 CRITICAL AND EXEGETICAL. 
 
 CHAPTER II. 
 MEANING OF THE TERM "PRIEST." 
 
 lift, Sia TO \iivuv aurbv ei'c TOV aiuva, airapd^arov *x r '/ v i 
 Heb. vii. 24. 
 
 T^ROBABLY no better instance can be found of the value of 
 J- Durel's "Liturgia," in determining the use and meaning of 
 R ( terms at the last revision, than that supplied by the word 
 for this "priest," or "presbyter." There has of late years been 
 much discussion as to the value of the term " priest," in 
 our present Prayer Book. Does it mean a sacrificer, or does it simply 
 mean a minister of the Second Order in the Church, in other words 
 a Presbyter ? This is of great importance ; for if there is no sacri- 
 ficer, there is no sacrifice ; whereas, if the Church does admit a 
 sacrificer, she opens a door for "the sacrifices of masses," which, 
 in her Thirty-first Article, she denounces as " blasphemous fables, 
 and dangerous deceits." 
 
 Monsignor Capel once wrote : " My contention is that in the 
 English Communion priest means minister, not sacrificer ; 
 L r altar * s recl uced to communion-table, and offering sacri- 
 fice to ministering communion ; and that, consequently, 
 Anglican consecrators do not impart sacrificial power, nor do Anglican 
 1 ordinandi' purpose receiving it." This is a very accurate statement 
 of the case. We shall show by the evidence of Durel's 
 hSory'show Latin Pra y er Book > supported by early history,' by eccle- 
 
 Priest stood siastical documents, and by the opinions of divines of 
 simply for , 
 Presbyter, the sixteenth and seventeenth centuries, that " priest " 
 
 was retained in the revised Prayer Book, not in the sense 
 of sacrificer, but of presbyter. There is a wide difference between
 
 THE TERM " PRIEST." 47 
 
 the two. The Presbyter is a Minister of the Second Order, and the 
 difference between a Minister and a Sacrificer is this : the former 
 represents God to the people, the latter represents the people to 
 God ; the former declares God's message, the latter offers a human 
 service ; the former is the ambassador of the King, the latter is 
 ordained for the people. 
 
 In Durel's Latin Prayer Book we have a form of the word 
 " presbyter " once in the title-page ; seventeen times in 
 the Act of Uniformity, 14 Car ii., where as a generic X 6o times 
 
 term " Clerus " is used ; ninety-six times in the Liturgy, in Dur el's 
 
 " Liturgia. 
 etc. ; twenty-eight times in the Form and Manner of 
 
 Making, Ordaining, etc. ; and eighteen times in the Forms of Prayer 
 for the Fifth of November, etc. ; one hundred and sixty times in all. 
 Whereas the Second Order in the Church is not once denoted by 
 the term " sacerdos." This is the same in all editions, and in Ed. 
 1703, where the Form of Prayer used in Convocation is added, we 
 still have "presbyter" in that Form. 
 
 The reasons of Durel's preference for the term " presbyter " are 
 
 twofold. First, that it is an unequivocal word. There 
 
 .... . . . . Durel's 
 
 can be no sacrificial connotation attaching to it : whereas fj rst reas0 n 
 
 the word " sacerdos" does convey to most ears a sacrifi- ! r u . se of 
 
 Presbyter. 
 
 cial notion. No such idea was involved in the old English It (like 
 " preost " or " priest." Wm. Nicholls, D.D. (born 1664), Inyfhasno" 
 
 speaks of the sacrificial connotation of " priest " as having sacrificial 
 ..... .... implication. 
 
 arisen from the English Biole, and as not existing in the 
 
 French word, prctre. He writes as follows : " Ordering of Priests '.] 
 Our English Word Priest comes immediately from the French Word 
 
 Prestre or Pretre, which is but a Contraction of Presbyter, T 
 
 Dr. Nicholls. 
 or HpiafivrepoQ, and in its proper Signification does denote 
 
 no more than Elder. But there seems to be an abuse of the Word 
 crept into our Language, and that of considerable Standing ; viz. to 
 use the Word only for a Sacrificer. For, according to our common way 
 of speaking, whenever the Word Priest is named, People have presently 
 a Notion of Sacrifice, which was never intended by the first Imposi-
 
 4 8 CRITICAL AND EXEGETICAL. 
 
 tion of the Word. But that, which has made this Mistake among us 
 incurable, is our English Translation of the Bible, which constantly 
 translates Cohen, Priest ; whereas it signifies Sacrificer, and ought so 
 to be translated. And this the French Translation does ; for tho' 
 the French have the Word Pretre in use among them, yet they always 
 chose to translate Cohen, Sacrificateur. The Compilers of the Scotch 
 Liturgy, taking Notice of the common Interpretation which is put 
 upon this Word, and the Inconveniences which attended it, chose to 
 use the Original Word Presbyter, instead of Priest, throughout that 
 whole Common-Prayer-Book. The Title which is given in Scripture 
 to this Order, is npfofttrepot, Acts xiv. 23. xv. 2. i Tim. v. i. and Aia^oi 
 EwryyiXiou, Eph, \\\. 7. 6foi;, 2 Cor. vi. 4. Xpiffroi', Col i. 7. but are 
 never called 'luptic (sic) which is the proper Word to signify Sacrifi- 
 cators, or such Priests who offered Sacrifice. The lepdrfvua tiyiov, the 
 holy Priesthood, i Pet. ii. 5, and the fiaaiXuov 'upartvfia, the Royal 
 Priesthood, i Pet ii. 9. are spoken of the Laiety as well as Clergy 
 (' A Supplement to the Commentary on the Book of Common- 
 Prayer.' Lond. MDCCXI.)." 
 
 Priest re- The word " priest," then, which the revisers retained, 
 pure sense! had originally no sacrificial connotation, and Durel 
 
 Durel has s ^ ows l ^ at they retained the word in its pure and early 
 
 Presbyter sense by employing everywhere, even in the crucial 
 even at Con- . >_.* u 
 
 secration of instances of the Consecration of the Elements, the 
 
 Elements,etc. Absolution, etc., the unequivocal and plain term 
 
 "presbtery." 1 
 
 Durel's ^ e next reason * r Durel's use of the word "presbyter " 
 second to translate " priest " is that " presbyter " was from the 
 
 Presbyter the earue st times the correct word for denoting a minister of 
 
 correct word t h e Second Order. We do not mean to say that the English 
 m early times. 
 
 " priest " and French prttre are connected etymologically 
 
 1 It is interesting to compare Durel upon another point connected with this. It has been asserted 
 that " discreet " in the first exhortation at the Communion means "discrete," "set apart," such as 
 a licensed confessor. But Durel solves this by giving us " ad me accedat aut alium prudentem ac 
 doctum verbi Dei Ministrum adeat ; " "prudentem" cannot mean "set apart." For the use of 
 
 discreet," cf. Archbishop Whitgift (1530-1603) ; " Honest, discreet, quiet, and godly learned 
 men will not be withdrawn by you."
 
 THE TERM " PRIEST." 49 
 
 with the Greek nptnfivrEpof. Such may be the case, and Derivation of 
 the opinion has gained much ground from a misapplica- 
 tion of Milton's line, in his " Ode on the New Forcers of Conscience 
 under the Long Parliament : " 
 
 " New Presbyter is but Old Priest, writ large." 
 
 But this derivation appears at least doubtful. 1 However it is certain 
 
 that no better word could be found in Latin to represent 
 
 a Priest " 
 Priest than Presbyter. Or rather we should say that represents 
 
 Presbyter is the original and correct word, and that Priest ol( ? er 
 in English simply represents the older Presbyter. This 
 we shall see from the following considerations. 
 
 The word Presbyter, as applied to this order of ministers, dates 
 
 from the earliest times. Even in the New Testament we _ 
 
 The term in 
 
 find the Greek tipeofivrtpoi, as Dr. Nicholls shows, applied the New 
 to them ; whereas hptve is never used of the Christian 
 minister : the word " priest " occurs thirty times in the New Testa- 
 ment ; it is used nineteen times of the Levitical priest, and also of 
 Christ and Melchisedec, and of the whole body of Christians (e.g., 
 Rev. i. 6 ; v. 10; xx. 6) ; but not once for the Christian Minister. 
 
 1 Milton's line refers to the substitution of Presbyter for Priest by the Scotch Church, and not 
 to the supposed derivation of Priest from Presbyter. We venture here to suggest a new derivation 
 which seems more in accordance with the rules of philology. The French etre is of course from 
 the old French estre, which again is the Latin esse. If, then, F. etre=Q. F. es(re=i,. esse, then 
 F. pretre should = O. F. prestre=~L,. presse. The O. F. is prestre, \>\\\.presse must be for pre-esse, 
 i.e., prct-esse (cf. F. present, L. " present ," in the participle of the same verb). For instances of 
 infinitives used for substantives in French, a use which obtained even in the Latin of the best age, 
 compare avoir, faire, and even etre itself. The only difficulty, then, is the double vowel pre-esse, 
 as we do not find pre-estre ; but probably such was the form in very old French, as the old English 
 preost, and the later preest (Pecock's ' ' Represser," circa 1449), priestes (pi.) and priest (Latimer's 
 " Ploughers," 1549), priestis (pi. Lyndesay's " Monarche," 1552), Preist (ibid ), and our modern 
 priest all point to a double vowel in the original word ( though the shorter forms prest unApreste 
 do occasionally occur. If this derivation be true, the Priest is simply the President, and it is re- 
 markable that the word prct-esse is used to describe one of the functions of a Sacerdos in a 
 mediaeval ordinal quoted by Mr. Proctor (" Common Prayer," p. 443) : " Sacerdotem oportet 
 offerre, benedicere, praeesse, praedicare, conficere, et baptizare." So, earlier still, Justin Martyr 
 (died A.D. 165) writes in " Apol. 2 ad Anton. Pium Imperat.," quoted by Bishop Cowper in "Seven 
 Dayes Conference," 1623 : " Die qui So/is dicitur, omnes qni in oppidis vel agris morantur, 
 vnuin in locum conueniunt, commentaria que Apostolorvm, vel Prophetarum scripta legvntur, 
 qnatndiu liora patitiir ; deinde vbi is qui legit destitit, is qui prceest admonet, .... Quibus 
 copice suppetnnt, etc. (see this passage quoted in next chapter p. 62) ; quodq; colligitur, apud 
 emit qui pretext re onitvr." Cf. alsoprcrsint in Art. XXVI., " Of the Unworthiness of Ministers."
 
 5 o CRITICAL AND EXEGETtCAL. 
 
 Turning to the Fathers, ' we find that Ignatius (who died not 
 
 later than 112 A.D.), in his epistle to the Magnesians, 
 
 Fathers. Sect. 2, mentions Damas as bishop, Bassus and Apollo- 
 
 nius as presbyters, and Sotian as a deacon; again, in 
 
 1US< his epistle to the Philadelphians, Sect. 7: ''Attend 
 
 to the bishop, to the presbytery, and to the deacons;" and 
 
 in his epistle to the Trallians, Sect. 2, he writes : " Be ye subject 
 
 ... to the presbyters, as to the Apostles of Jesus Christ." In the 
 
 second century Irenoeus was first presbyter, then bishop 
 
 V)io'n "sius 1 ^ Lyons ; and Dionysius first presbyter, then bishop 
 
 of Rome. Asrain, Tertullian (about the close of the 
 Tcrtullian. & . ' . . t . 
 
 second century) writes : " When your captains, that is 
 
 to say, the deacons, presbyters, and bishops, fly, who shall teach 
 the laity that they must be constant?" (De Fuga in Pers.) And 
 "The high priest, who is the bishop, has the chief right in 
 administering it, then the presbyters and deacons, but not without 
 
 the authority of the bishop." (De Baptism. Cap. 17.) 
 
 Then Optatus (fourth century) writes : " To what pur- 
 pose should I mention deacons, who are in the third, or presbyters, 
 in the second degree, of priesthood, etc. (Lib. i.) ?" At the end of 
 Aerius tms f urtn century Aerius, an Arian, maintained that 
 
 there ought to be no order higher than that of Presbyters. 
 
 Lastly, Jerome, who was ordained presbyter at Antioch 
 in 378 A.D., wrote as follows (De Eccles. Script.): "Till through 
 instinct of the devil there grew Jn the church factions, and 
 among the people it began to be professed, I am of Paul, I am of 
 Apollos, I am of Cephas, churches were governed by the common 
 advice of presbyters ; but when every one began to reckon those 
 
 Jerome here Wh m himself had ba Ptized his own, and not Christ's, 
 
 speaks of it was decreed in the whole world, that one chosen out 
 
 aP tim < es 1 . Cal of the P resb yters should be placed over the rest, to whom 
 
 all care of the church should belong, and so the seeds 
 
 'o^T q 1 u t . ations are from the "Elements of Christian Theology," by G. Tomline, D.D., 
 f .K.b., Lord Bjshop of Winchester. Thirteenth Edition, 1837.
 
 THE TERM " PRIEST: 1 5 1 
 
 of schism be removed." Jerome is here speaking of apostolical times, 
 as in the same book he tells how, in accordance with this, James, 
 Timothy, Titus, and Polycarp were appointed bishops. 
 
 In pursuance of this usage of apostolical and primitive times, we 
 find the Latin "Presbyter," as denoting the Second , 
 Order, at a very early age of the Church in England. In in Early 
 the Latin Life of " the Venerable Bede," who was born church, 
 about 673 A.D., we find "Sacris autem a Joanne Bever- Bede a 
 lacio Episcopo sanctissimo, a quo in bonis literis fuerat 
 eruditus, annum trigesimum agens, initiatus atque inauguratus fuit 
 hinc presbyter appellatus." Again, in an early Ordinal 
 quoted by Mr. Proctor ("Common Prayer," p. 444), Ordinals 
 the consecration runs thus : " Deus sanctificationum 
 omnium auctor, cujus vera consecratio, plenaque benedictio est, tu, 
 Domine, super hos famulos tuos, quos presbyterii honore dedicamus, 
 munus tuae benedictionis effunde : " etc. And in an Ordinal of the 
 eleventh century, given in a note on the same page, we have " Vis 
 presbyterii gradum in nomine Domini accipere ? " (The latter is quoted 
 from Martene, " Eccl. Rit." ii. 146.) So that in very early times 
 the Second Order of Ministers was conferred with the title of 
 " presbyter." * 
 
 About the time of the last revision, indeed, presbyter 
 
 * About last 
 
 was not only the correct Latin word, but was considered review, pr?s- 
 the better term even in English. Archbishop Whitgift Better En^- 
 
 (died 1604) considered that "priest" was but a con- }ish word 
 
 than priest, 
 traction of " presbyter," and meant nothing more than 
 
 Presbyter. Hooker 2 held similar views. The latter Whitgift and 
 was a man almost universally honoured by English 
 Churchmen ; the former was the great opponent of the , , , 
 Puritan party in his day. Again, when Archbishop the Scotch 
 Laud, whose tendencies to Romanism were undoubted, 
 
 1 Cf. its use in the Romish Church ; e.g.. Decree of Sacred Congregation at Rome : " Amisso 
 vel ablato Breviario, non tenetur Presbyter Officio." " The Frauds of Romis.i Monks and Priests,' 
 1704. 
 
 * See Hooker, Bk. V., ch. 78, sees, a, 3. 
 
 5
 
 52 CRITICAL -AND EXEGETICAL. 
 
 drew up a Prayer Book for the Church of Scotland at the request 
 
 of Charles I. in 1637, even he thought proper to use the word 
 
 " presbyter," not " priest," from beginning to end. And in the 
 
 later Scotch Communion Office of 1765 the term "presbyter" 
 
 is used in the Rubrics. Again, Dr. Todd, of Trinity College, Dublin, 
 
 states with regard to the Prayer Book of 1608 (in Stephen's " Book 
 
 of Common Prayer," Introd. p. xxix., Eccl. Hist Soc. 1849), 
 
 that the word " priest " does not occur in any part of 
 
 Iris JJJf yer Archbishop Daniell's Irish version of the Prayer Book 
 
 of King James I., but that it is everywhere throughout 
 
 the Rubrics translated by the word "minister." See also Dr. 
 
 Nicholls, quoted above. And lastly, in the attempted 
 
 Revision of Revision of the English Book in 1689, it was suggested 
 
 ^' to read, " The Minister that consecrates ought always to 
 
 be an Archbishop, Bishop, or Presbyter," and " Ordination of Priests, 
 
 i.e., Presbyters" (Proctor's "Com. Prayer," pp. 150, 157). 
 
 The fact is, that there is no Order of " Sacerdotes " in 
 " s.icerdotes" tne Reformed Church of England ; * the Second Order is 
 
 that of Presb y teri - This we see not onl y from Durel's 
 "Liturgia," where we find "presbyter" throughout and 
 
 . the " Forma & Modus Ordinandi Presbyteros " but also 
 Presbyteri ' 
 
 only in from the Articles, from Testimonials, Letters of Orders, 
 
 'Orders in Council, and from other documentary evidence. 
 
 Evidence of Commencing with the Thirty-nine Articles (1571), we 
 
 the Thirty- must first observe that those who " Sacramentorum 
 nine Articles. , . . 
 
 admimstrationi praesmt are included under the general 
 
 Art. xxvi. heading " Ministrorum " in Art. xxvi., and are not 
 
 Art. xxxi. called Sacerdotes. Secondly, that in Art. xxxi. we have 
 
 the word "sacerdotem " for " priest ; " " the sacrifices of 
 
 Masses, in the which it was commonly said, that the Priest did 
 
 offer Christ for the quick and the dead, to have remission of pain 
 
 1 Cf. Nowell's " Large Catech." where he says, " M. What manner of priest (Ltit. sacerdos) is 
 I 5. The greatest and an everlasting priest, which alone is able to appear before God only 
 e to make the sacrifice which God will allow and accept, and only able to appease the wrath of 
 God.* (Norton s Transl.)
 
 THE TERM " PRIEST." 53 
 
 or guilt, were blasphemous fables and dangerous deceits." Here 
 " Priest " clearly refers to the " priest " or " sacerdos " of the old 
 
 unreformed Church. Thirdly, in Art. xxxn. we have . 
 
 Art. xxxii. 
 
 " Episcopis, presbyteris, et diaconis," etc. But, in the 
 title, for " Of the Marriage of Priests" 1 the Latin has " De conjugio 
 Sacerdotum." It has been asserted that this proves the authors 
 of the Articles to have considered the priests of the English Re- 
 formed Church to be Sacerdotes. Such, however, is not the case. 
 An able writer in a periodical a short time ago proved the worthless- 
 ness of the assertion by reducing the case to a dilemma. Either the 
 word "Sacerdotum " refers to the persons mentioned in the Article, 
 or it does not. If it does refer to them, it must refer to all alike, 
 deacons as well as bishops and priests ; and so can mean no more 
 than " Episcoporum et Ministrorum " in the heading of Art. 
 xxxvi., and can in no way denote the functions of a sacrificing 
 priest. Indeed, it is not improbable that in the ancient Church 
 " sacerdos " was a generic term of wide import, comprehending 
 deacons. This Bingham shows in his " Antiquities," Bk. II., ch. 
 xix., sec. 15. " Sacerdos," from " sacer," was then no more than one 
 in holy orders. Besides, in Rom. xv. 16, St. Paul speaks of sacer- 
 dotally-ministering the gospel ; in other words, leading men by the 
 ministry of the gospel to present themselves a living sacrifice unto 
 the Lord ; thus, and in assisting the people to offer up the sacrifice 
 of prayer and praise, it has been said that bishops, presbyters, and 
 deacons alike might, in a certain sense, be termed " sacerdotes." 
 To turn, however, to the other horn of the dilemma. If " Sacer- 
 dotum " does not refer to those mentioned in the Article, it must 
 refer to the Romish clergy. And this is the most reasonable ex- 
 planation. The writer mentioned above says: "In the Romish 
 Church there were certain erroneous views concerning ' Opera 
 supererogationisj ' Purgatorium? ' Connubium Sacerdotum^ &c. 
 ' The old order changeth,' and our reformers held it their duty to 
 enter a protest against such doctrines. Accordingly, we have the 
 Fourteenth Article, ' De Operibus Super erogationis? the Twenty-
 
 54 CRITICAL AND EXEGETICAL. 
 
 second, De Purgatorio? and the Thirty-second, ' De Conjugio 
 
 Sacerdotum: In each of these three titles the words used apply to 
 
 the Romish Church and its errors ; and, as in the Reformed Church, 
 
 there were to be no works of supererogation, for * non possunt sine 
 
 arrogantia et impietate prczdicari ;' and no doctrine of Purgatory, for 
 
 ' res est futilis, inaniter conficta ; ' so there were to be no ' sacer- 
 
 dotes,' and no restrictions of celibacy placed upon the new clergy, 
 
 the ' Episcopis, presbyteris, et diaconis!" To this ex- 
 
 Art. xxxvi. cellent ar g ument nothing need be added. Lastly, in 
 
 Art. xxxvi., " Of tlie Consecration of Bishops and 
 Only Order J 
 
 of Presbyters Ministers," " De Episcoporum et Ministrorum conse- 
 
 >'' the words of the Artide are > " de ordination e 
 
 regards Re- Presbyterorum et Diaconorum," but not a word of 
 formed . . .. 
 
 Church. " sacerdotes." So that there is no recognition of an 
 
 Order of Sacerdotes in the Reformed Church in the 
 Thirty-nine Articles. 1 
 
 The ancient form of Testimonium also recognizes the Second Order 
 
 , as " Presbyteratus." As an example, see one given 
 Evidence of 
 Form of among the " Forms of Divers Instruments," etc., in the 
 
 Testimonium. Appendix to the u Liber Valorum," by John Ecton, Re- 
 ceiver of the Tenths of the Clergy. Lond. 1728 : " Omnibus Christi 
 Fidelibus, ad quos Prcesentes Litera pervenerint, salutem 6 debitam 
 reverentiam. Cum pium 6* offidosum sit Testimonium Veritati per- 
 hibere, cumque Johannes Smith A.B. Literas nostras Testimonales de 
 Vita sua laudabili, Morumque Probitate concedi sibi petierit ; nos tarn 
 honesta ejus Petitioni volentes obsecundare, testamur prcedictum 
 Johannem Smith per tres annos proxime elapsos nobis personaliter 
 cognifum, pie, sobrie, S^ honesti vitam suam instituisse, studiis suis 
 
 * See also " Memoir of Robert Daly, D.D., Bishop of Cashel," p. 441, n. Lond.: J. Nisbet & 
 Co^ 1875: "In the later edition of the Articles of 1553, we have ' Episcopis, presbyteris, et 
 diaconis non est mandatum est (ut ?) coelibatum voveant.' In the MS. of Convocation, 1562 : 
 1 Episcopis, presbyteris, et diaconis, nullo mandato divino preceptum est ut aut coelibatum voveant 
 aut a matrimonio abstineant.' See Library T. C. D. I had some early editions of Articles, which 
 I sold with other scarce books ; among them one in Latin, in which the words were, ' Episcopi, 
 piesbyteres, et diaconi.' There is a later edition of these Articles in Latin, printed in Oxford 
 1636, and there is this title of one of the Articles : ' Libellus de consecratione archiepiscoporum et 
 episcoporum, et de ordinatione presbyterorum *t diaconorum.' They are the Articles of the 
 London Synod of 1562."
 
 THE TERM " PRIEST: 
 
 55 
 
 sedutb opcram navasse, nee quicquam (quantum scimus] unquam tenuisse, 
 scripsissc, vel docuisse, nisi quod Ecclesia Anglicana approbet 6 tueatur ; 
 eumque insuper censemus dignum qui ad Sacri Presbyte- 
 ratiis Ordinem (si Us quorum interest ita videbitur) pro- Presh y te - 
 moveatur. In cujus Rei Testimonium manus nostras 
 prccsentibus apposuimus tertio die Februarii, A.D. 1722." 
 
 The same is the case with the Letters of Orders. Here, too, the 
 Second Order of the Clergy is " Presbyteratus." See 
 the Letter of Orders of John Wesley, granted by Dr. ^^^ 
 Potter, Bishop of Oxford, in 1728 : " TENORE prsesentium 
 nos Johannes permissione divina Oxon. Episcopus, Notum facimus 
 universis quod nos Episcopus antedictus die Dominico (viz.) Vicesimo 
 secundo die mensis Septembris, Anno Domini Millesimo Septin- 
 gentesimo Vicesimo octavo in Ecclesia Cathedrali Christi Oxon. 
 Sacros Ordines Dei Omnipotentis praesidio celebrantes ; Dilectum 
 nobis in Christo Johannem Wesley, Artis Magistrum, e y h w , 
 ColL Lincoln, Oxon. Socium ad Sacrum Presbyte- 
 ratus Ordinem juxta morem et ritus Ecclesias Anglicanse Pr r es ^y te- 
 admisimus et promovimus ipsumqe (sic) in Presbyterum 
 tune et ibidem rite et Canonice Ordinavimus. Datum Presb y terum - 
 sub Sigillo nostro Episcopali in prsemissorum fidem ac testimonium 
 die mensis Annoque Domini supra expressis et nostras Consecrationis 
 Anno decimo quarto. "Jo. OXON.'" 
 
 Lastly, Law Forms may be adduced to show that " presbyter," 
 
 not " sacerdos," is the correct term for the Order of Priest T 
 
 Law Forms. 
 
 in the Reformed Church : and these have the more weight 
 
 as legal forms mostly follow precedent even in phraseology. For 
 
 example, in the appeal of Bishop Wilson (Sodor and Man) and his 
 
 clergy, all the law forms in London have "presbyter" for the 
 
 Second Order of Clergy ; e.g., Orders in Council, July 
 
 igth, 1722, and August 7th, 1722 ; Petitions to Council ; 
 
 Report of Attorney-General and Solicitor-General to the 
 
 1 Quoted from " The Works of the Rev. John Wesley," vol. i. Lond. 1809. Since writing the 
 "above, the Rev. Dr. Osborn, President of the Wesleyan Conference, has very kindly written to 
 inform us that Wesley's Letters of Orders are preserved in the Library of the College at Headingly, 
 neor Leeds.
 
 5 6 CRITICAL AND EXEGETICAL. 
 
 Report of King's Most Excellent Majesty, August 2nd, 1722; 
 Committee of and the Report o f Committee of Privy Council, etc., 
 
 Privy 
 
 Council. February isth. 1722. 
 
 In conclusion, we purpose to show by fourteen passages how the word 
 
 " sacerdos " was comparatively little used in the Prayer 
 Decreasing , ... 
 
 use of Book of Queen Elizabeth, was less used by Vautrolher 
 
 in X 574> and was not used at all by Durel, whose verdict 
 
 Books before i s firuu^ as his "Liturgia" is the only Latin Prayer Book 
 
 Revision. . . . IIT-.V. 
 
 with any show of authority since the last revision. With 
 
 regard to the use of " sacerdos " occasionally in Queen Elizabeth's 
 reign, in many cases the word occurs in sentences taken direct from 
 the earlier Aless, who kept the term from the ancient missals used in 
 
 the unreformed Church. On the other hand, we have 
 Reasons for 
 
 the use at the "sacerdos" of Aless sometimes changed by Queen 
 Elizabeth, as in the first passage quoted below from the 
 Marriage Service. Moreover, in the Absolution and Benediction in 
 the Communion Service, where we find "Sacerdos" opposed to 
 " Episcopus," it is evident that " Sacerdos " is meant to express the 
 minister of the Second Order as opposed to the bishop ; it cannot 
 mean "the sacrificer," for if the bishop were present he would 
 probably himself take that part of the service to which a sacrificial 
 character is wrongly assigned, and would himself be the " sacerdos " 
 in that sense. 
 
 To proceed, then, to our passages : 
 
 (I.) Morning and Evening Prayer. "Absolutio per Ministrum 
 Absolution solum P ronu ncianda" (Q. Eliz. 1560). Ditto, in Vau- 
 in Morning trollier, 1574, who however has the Rubrics in Italics. 
 
 I'rnvcr 
 
 " The Absolution, or Remission of sins, to be pronounced by 
 the Priest alone, standing; the people still kneeling" (E.V. 1662, our 
 present version). 1 " Absolutio sen pcceatornm remissio a Presbytero 
 
 1 In the Prayer Book of 1634, in which Dr. Bancroft copied Bishop Cosin's notes for Convoca- 
 tion, we find, "The absolution or remission of sinnes to be pronounced by the Minister alone. 
 (itamdiHg, ts> all tke People ttill kneeling)." The part in italics and in brackets is in MS. This 
 shows that the revisen, attached no great importance to the insertion of "priest" instead of
 
 THE TERM "PRIEST." 57 
 
 tantum, eoque stante, plebe autem genua fleetente, pronuncianda" 
 (Durel's " Liturgia," 1670). "Absolutio, sive Remissio Peccatorum, 
 a Sacerdote solo pronuntianda, ipso stante ; populo, ut antea, 
 genuflexo " (Messrs. Bright and Medd's "Liber Precum Publicarum," 
 1869). 
 
 (II.) Communion Service. Before Prayer for Church Militant 
 (the so-called Prayer of Oblation). " Post hsec minister 
 dicet " (Q. Eliz.). Ditto, Vautrollier. " After which done, ^ Q K 
 the Priest shall say " (E.V.). " Quibus peractis dicat Pres- 
 byter" (Durel). "Quo facto Sacerdos dicat" (Messrs. Bright and 
 Medd). 
 
 (III.) Ditto. The Absolution. " Deinde eriget se Sacerdos," etc. 
 (Q. Eliz.). " Deinde eriget se Sacerdos, (aut Episcopus, si adsit}" etc. 
 (Vautr). " Then shall the Priest (or the Bishop, being present,} stand 
 up" etc. (E. V.). " Turn Presbyter (aut Episcopus si adsit} eriget se," 
 etc. (Durel). " Deinde Sacerdos, (aut Episcopus, si adsit,) se erigat," 
 etc. (Messrs. Bright and Medd). 
 
 (IV.) Ditto. Consecration. " Postea Sacerdos erigens se, dicet " 
 (Q. Eliz.). Ditto, Vautrollier. " When the Priest, standing before 
 the Table," etc. (E.V.) " Quum Presbyter stans ante Mcnsam 
 Domini" etc. (Durel). " Cum Sacerdos, stans ante Mensam," etc. 
 (Messrs. Bright and Medd). 
 
 (V.) Ditto, Benediction. " Postremo Sacerdos uel Episcopus, si 
 adsit," etc. (Q. Eliz.). Ditto, Vautrollier. " Then the Priest (or Bishop 
 if he be present} " etc. (E.V.). " Postremo Presbyter (aut Episcopus si 
 adsit} " etc. (Durel). "Deinde Sacerdos (sive Episcopus, si adsit) " 
 etc. (Messrs. Bright and Medd). 
 
 (VI.) Ditto. Second Rubric after Com. Serv. " sine convenient! 
 
 " minister" in this place, otherwise Bishop Cosin would have had the change made in his notes in 
 this Prayer Book. As a matter of fact that change was not made at the revision, but between the 
 years 1636 and 1639, and it was retained by the revisers. It has also been asserted that " by the 
 Priest alotie" means "and not by a Deacon ;" but it is evident from the old form, "by the 
 Minister alone," especially with Dr. Sancroft's MS. note, that it means "and not by the People." 
 Indeed, Whitaker, in his Greek and Latin Prayer Book, dedicated to his uncle, Dean Nowell. 
 1569, has "Absolutio per Ministrum " etc. (as Queen Elizabeth), in the Latin ; and in the Greek,
 
 5 8 CRITICAL AND EXEGETICAL. 
 
 numero communicantium " (no word for Priest. Q. Eliz.). "nisi 
 iustus sit hominum, numerus qui cum ministro communicent" etc. 
 (Vautr.). " except there be a convenient number to communicate with 
 the Priest" (E.V.). "nisi adsit communicantium numerus competens 
 ad communicandum cum Presbytero " (Durel). " nisi conveniens 
 numerus adsit Communicantium cum Sacerdote " (Messrs. Bright 
 and Medd). 
 
 (VII. and VIII.) Ditto. Fourth Rubric. " ubi multi sunt presbyteri, 
 & Diaconi, omnes una cum Ministro " (Q. Eliz.). "in quibus plurcs 
 existant ministri ac diaconi . . . vna cum ministro" (Vautr.). "where 
 there are many Priests and Deacons, they shall all receive the Communion 
 with the Priest" (E.V.). " ubi sunt Presbyteri 6 Diaconi complures, 
 communicabunt singuli una cum Presbytero" (Durel). "ubi multi 
 sunt Presbyteri et Diaconi, omnes una cum Sacerdote " (Messrs. 
 Bright and Medd). 
 
 (IX.) Public Baptism of Infants. " Hie Minister infantem in 
 
 manus suscipiet, & nomen quaeret : deinde nomine ap- 
 
 Baptism of pellans, tinget ilium ni (in ?) aquam, sed consulte & 
 
 Infants. ^^ ^^ ^ ^^ u ^^ Minister infantem in 
 
 manus accipiens" etc. (Vautr.). " Then the Priest shall take the Child 
 into his hands," etc. (E.V.). " Turn Presbyter Infantem in manus 
 accipiet" etc. (Durel). " Deinde accipiat Sacerdos infantem in 
 manus suas," etc. (Messrs. Bright and Medd). 
 
 (X.) Further on we have, " Tune Minister, cruce signabit infantes, 
 fronte, dicens " (Q. Eliz.). "deinde Minister facto crucis signo in 
 fronte infantis, dicet" (Vautr). " Here the Priest shall make a Cross 
 upon the Child's forehead" (E.V.). " Hie Presbyter Infantis frontem 
 signo crucis signabit" (Durel). "Hie Sacerdos in fronte Infantis 
 Crucem facial" (Messrs. Bright and Medd). 
 
 (XI.) Private Baptism of Infants. " turn baptizet eum minister 
 
 (Q. Eliz.)." " tune Minister ad rationem publici Bap- 
 l nvate _ 
 Baptism. "*i etc. (Vautr). then let the Priest baptize it in 
 
 the form " etc. (E.V.). " tune Presbyter eum baptizet 
 juxta formam " etc. (Durel). " Sacerdos eum baptizet sub forma "
 
 THE TERM " PRIEST." 59 
 
 etc. (Messrs. Bright and Medd). There is, of course, no Form for 
 Adult Baptism in Queen Elizabeth or Vautrollier. 
 
 (XII. and XIII.) Marriage. "Tune uir det mulieri annulum & 
 
 alia munera, aurum & argentum, & ponet super librum, 
 
 ...... . , ,. . Marriage. 
 
 cum consueto ministns debito salano, quem Minister 
 
 manu tenet, ac Presbyter accepto annulo, tradet uiro, ut imponat 
 quarto digito mulieris, dicens" (Q. Eliz.). "6* maritus annulum 
 vxori dandum libro imponet vna cum pecunijs Ministro ac sibi seruienti 
 debitis : 6 Minister" etc. (Vautr). "and the Man shall give unto 
 the Woman a Ring, laying the same upon the book with the accustomed 
 duty to the Priest and Clerk. And the Priest" etc. (E.V.). " Vir 
 autem Mulieri Annulum dabit, ilium ponens super librum una cum eo 
 quicquid sit, quod Presbytero df Clerico jure pendi debet. Presbyter 
 acceptum Annulum " etc. (Durel). " vir mulieri annulum det, ponens 
 eum super librum cum pecunia Sacerdoti et Clerico debita. Quem 
 annulum Sacerdos " etc. (Messrs. Bright and Medd). 
 
 (XIV.) Ditto. "Tune sacerdos jungens eorum dextras, dicat" 
 (Q. Eliz.). "His dictis, Minister eorum dexter as junget dicendo" 
 (Vautr). " Then shall the Priest join their right hands together, and 
 say" (E.V.). "Turn Presbyter eorum dextras junget, ac dicet" 
 (Durel). "Tune Sacerdos, jungens eorum dexteras, dicat" (Messrs. 
 Bright and Medd). 
 
 It will be seen from this that in these fourteen cases, where the 
 English Version has " Priest," Durel here (as throughout 
 his "Liturgia") translates it by "Presbyter." And these only 
 fourteen passages contain the most important ones for pres y e 
 
 testing the meaning of " Priest" at the period of revision. 
 
 Messrs. 
 Messrs. Bright and Medd in these passages have a form Bright and 
 
 of the word " Sacerdos " thirteen times, and of " Presby- Pr jf ^! Book 
 
 ter " once. Durel, as we have seen, does not sanction the 
 
 use of " Sacerdos" at all ; but even going further back to the reign of 
 
 Queen Elizabeth, we find that her Prayer Book has in 
 
 these passages " sacerdos " only four times, " presbyter " Elizabeth. 
 
 twice, and " minister " seven times, there being no
 
 60 CRITICAL AND EXEGETICAL. 
 
 equivalent for the word in the remaining passage ; while 
 
 Vautrolher. , ,, , , . , 
 
 Vautrollier's book has "sacerdos only thrice, and 
 
 " minister " the other eleven times. So that these Prayer 
 Comparison 
 of these Books have " sacerdos " in the important passages the 
 
 versions. fol j ow j ng num ber of times : Queen Elizabeth four, Vau- 
 trollier three, Durel not once, Messrs. Bright and Medd thirteen 
 times. The latter, in their preface to the reader, write as follows: 
 " Verbum ' Priest ' visum est verbo ' Presbyter ' eis in locis reddere 
 ubi de ordine eorum ageretur qui in Ministerio Christi inter Episco- 
 pos et Diaconos locum habent; ubi autem de ipsa ministerii eorum 
 exsecutione, verbo ' Sacerdos.' " It would appear, however, a strange 
 anomaly for persons to be ordained " Presbyteri " in order to perform 
 the functions of " Sacerdotes." Priests must either be ordained 
 " Sacerdotes," and perform sacerdotal functions, or be ordained 
 " Presbyteri," and fulfil the office of presbyters. It would be an 
 empty mockery to ordain a minister by the title of presbyter, if that 
 title is not to be applied to him when in the execution of his 
 ministry. 
 
 The re-introduction of the term "sacerdos" is historically a 
 retrograde movement We have in early times " sacerdos " applied 
 
 Re-introduc- to a1 ^ m noly orciers > un der the Romish system the term 
 
 tion of the acquired a sacrificial connotation ; Aless followed the 
 
 obsolete , . , 
 
 "sacerdos." language of the missals somewhat freely in retaining the 
 
 word ; in Queen Elizabeth's book the reaction com- 
 mences ; the use of the term wanes in Vautrollier, and disappears in 
 the Prayer Book of Durel. So that its revival is in opposition to 
 Durel's is a11 the P rinci P les of Revision and Reform. It is the 
 the only awakening of a word and of a doctrine which Reformers 
 true title, j t> 
 "presbyter." an ' Revisers have striven to eradicate. Dean Durel 
 
 gives us the only true word for the Second Order in the 
 ministry, and that is Presbyter, a term born in the New Testament, 
 cradled in the constant usage of primitive Christianity, and brought 
 to full maturity in the best ages of the English Church.
 
 ALMS AND 'OBLA TIONS. 61 
 
 CHAPTER III. 
 
 MEANING OF THE EXPRESSION, " ALMS AND OBLATIONS." 
 
 "The will gives worth to the oblation, as to God's acceptance, sets the poorest 
 giver upon the same level with the richest." ROBERT SOUTH. 
 
 ' ' Eleemosynam in paupenim usus erogatam colligent, uf 6 alias populi oblationes 
 in pios usus, in Amuld seu lance idoned," etc. Extract from Rubric after the 
 Offertory, in Durel's " Liturgia." 
 
 " eleemosynas atqut oblationes" Extract from Prayer for Church Militant, 
 ibid. 
 
 HAVING discussed the value of the term " priest " in the light 
 of Durel's Latin Prayer Book, we may proceed to estimate 
 
 the meaning of the expression, "accept our alms and 
 
 Reasons 
 oblatims " in the Prayer for the Church Militant. It for this 
 
 has been a matter of controversy, especially of late years, c a P ter - 
 whether the Oblation of the Elements is enjoined by the Prayer Book 
 as we now have it that is to say, by the revised Prayer Book of 1662. 
 For example, Mr. Blunt writes as follows: "The sub- 
 stance of this rubric (i.f., that of 1549, commencing, st a tern ent S 
 " Then shall the minister" etc.) is retained in that which 
 immediately precedes the Prayer for the Church Militant, and its 
 significance was heightened in the revision of 1661 by the introduc- 
 tion of the word " oblations " into that prayer. The rubric and the 
 words of the prayer together now give to our Liturgy as complete an 
 " Oblation of the Elements " as is found in the ancient Offices." 1 We 
 shall show that this involves a complete misconception of the meaning 
 of the term " oblations " in this prayer ; and we are led to consider 
 the subject at some length, both on account of its own paramount 
 importance, and because it affords a striking illustration of the value 
 
 1 "Annotated 13ook of Common Prayer," p. 174. Rivingtons, 1866.
 
 62 CRITICAL AND EXEGETICAL. 
 
 of Dean Durel's translations of the Prayer Book as a whole. The 
 student of the period of the Last Review, andthe impartial inquirer 
 into the doctrines held at that time, could have no more reliable and 
 trustworthy evidence than that which may be obtained by collating 
 with the English the Latin version of Durel. 
 
 The oblation of the elements was no part of the memorial cere- 
 mony of the Lord's Supper as originally instituted. Nor, indeed, was 
 it for some time afterwards, as we gather from Justin 
 ofoblalion Martyr (Apol. 2 ad Anton. Pium, Imperat) : "con- 
 elements clusisc l 5 nostris precibus, panis, vinum & aquse offeruntur, 
 turn is qui primum locum tenet eodem modo preces, 
 gratiarumq ; actionem pro virili mittit, populusque benedicit, dicens, 
 Amen," etc. This Bishop Cowper, 1623, translates, " our prayers 
 being finished, bread, wine, and water are presented, and then the 
 Preacher conceiues feruent prayer and thankesgiuing, and the people 
 blesse God, saying, Amen ; " " offeruntur" here meaning, according 
 to Bishop Cowper, "are presented," 1 i.e., are given to the minister 
 for use in the sacrament by the communicants who had brought 
 them, not are offered in sacrifice by the priest. At some early 
 period, however, in the history of Christianity it appears that part of 
 the bread and wine so brought was offered. Tn those days of 
 primitive simplicity this practice, it may be thought, meant no harm. 
 But what means no harm often tends to harm ; tendency often exists 
 where intention is absent; and so this custom soon led on to super- 
 stition, and from superstition to idolatry. There attaches, therefore, 
 a prime interest to the question, whether the revisers of the Prayer 
 Book in 1662 wished to adopt and restore this idea of an oblation; 
 whether, in fact, they intended an oblation of bread and wine, and 
 their sanctification by being placed by the minister upon the table 
 and offered to God, to be regarded as an integral and essential part 
 of the commemoration service, or, indeed, any part of that service 
 at all. 
 
 1 Similarly the author of the Homily translates " offeruntur" in this passage of Justin Martyr 
 by "brought forth."
 
 ALMS AND OBLATIONS. 63 
 
 That the communicants were not intended, as in the times when 
 
 the idea of an oblation originated, to bring the bread 
 
 . Provision of 
 
 and wine, is sufficiently clear from the terms of the elements by 
 
 Rubric at the end of the Communion Service : " The 
 
 Bread and Wine for the Communion shall be provided by revised 
 
 the Curate and the Church-wardens at the charges of the 
 
 Parish" Great stress is, however, laid on two passages by those 
 
 who hold that oblation of the elements is enjoined by 
 
 the Prayer Book. The first of these is the Rubric which those who 
 
 runs as follows: "And when there is a Communion, h ld . oblatlon 
 
 of elements. 
 the Priest shall then place upon the Table so much Bread 
 
 and Wine, as he shall think sufficient" This is said to mean that he 
 shall make an oblation of them ; the reason alleged is that the Prayer 
 for the Church Militant immediately follows, in which the second 
 passage alluded to occurs: " We humbly beseech thee most mercifully 
 [to accept our alms and oblations, and\ to receive these our prayers, 
 which we offer unto thy Divine Majesty." It is argued that "alms" 
 refers to the Rubric on the Offertory, and " oblations " to that on 
 the placing of the bread and wine ; the word " then " in the latter 
 Rubric meaning " at that part of the service." 
 
 Now even as regards the English words it is, we submit, hardly 
 probable that so solemn an act as an oblation to 
 Almighty God would be described in such homely and 
 
 commonplace language as that of the Rubric : "the from the 
 Priest shall then place upon the Table so much Bread and Rubric. 
 Wine, as lie shall think sufficient." Contrast with this the 
 reverential tone of the previous Rubric relating to the offering of 
 alms : " the Deacons, Church-wardens, or other fit person appointed for 
 that purpose" after collecting "the Alms for the Poor, and other devotions 
 of the people, in a decent bason T to be provided by the Parish for that 
 purpose" shall " reverently bring it to the Priest, who shall humbly 
 present and place it upon the holy Table" It would appear strange that 
 
 1 For the use of a Bag, cf. a sermon in Lent at the church of St. Andrew of the Valley at 
 Rome, quoted in "The Frauds of Romish Monks and Priests," Lond., 1704: ''That Monk there 
 made me, sore against my will, put a crown into the Bag."
 
 64 CRITICAL AND EXEGETICAL. 
 
 the terms " reverently " and again " humbly present " should be applied 
 to an oblation of money, whereas no such expression of reverential 
 awe was applied to the so-called oblation of the elements. 
 
 Again, does the word " then " imply at that part of the service im- 
 f mediately preceding the Prayer for the Church Militant ? 
 
 the word All that the Rubric decides is that the elements shall 
 ien ' be placed on the table " when there is a Communion ;" 
 that is to say, as Durel puts it, " quoties sacra Communio cele- 
 brabitur" " whenever the holy Communion shall be celebrated," 
 then upon each such occasion the Priest shall place, etc. In 
 fact Duport (1665) omits " then " altogether in his Greek version : 
 
 ei art fj 2wvrac fivtrai, roffovroi' dprov Tf Kai olvov, K.T. \. So, tOO, the 
 
 Welsh (1664) has no word for "then": "Aphanfo Cymmun yr 
 Offeiriad a esyd ar y Bwrdd Fara a Gwin, hyn a dybio yn ddigonol." 
 An exactly parallel expression to that in the English Rubric is to be 
 found in the third Rubric in the Public Baptism of Infants : " And 
 the Priest coming to the Font, (which is then to be filled with pure water?) 
 and standing tfiere, shall say," etc. Probably no one would assert 
 that this means that the font should be filled on the coming of the 
 priest to it; every one would allow that the "then" refers to the 
 first words of the Rubric, " When there are children to be baptized" 
 etc. ; just as does also the "then" in the second clause of the Rubric, 
 " And then the Godfathers and Godmothers, and t/ie people with the 
 Children, must be ready at the Font" etc. Other similar instances 
 might be quoted in great abundance from the Prayer Book ; two, 
 however, will suffice for illustration. In the last Rubric but one in 
 the Communion of the Sick we find, " When the sick person is visited, 
 and receiveth the holy Communion all at one time, then the Priest," etc.; 
 and again in the second Rubric in the Private Baptism of Infants, 
 " But when need shall compel them so to do, then JB apt ism shall be 
 
 administered on this fashion." Nor does the position of 
 The position , , . ., . 
 
 of the Rubric. tne Ku bnc necessarily imply that the elements are to be 
 
 placed upon the table at that part of the service, for 
 many of the Rubrics, and among them the very next to this, are 
 entirely out of their proper place.
 
 ALMS AND OBLATIONS. 65 
 
 More convincing, however, than all this is the direct testimony 
 
 afforded by Durel's Latin and French versions that no 
 
 '", . . .... History of 
 
 such thing as an oblation of the elements was intended in alms-giving 
 
 the words of the Prayer for the Church Militant. But we at ^ e Lord>s 
 
 supper. 
 
 shall understand this evidence better if we review for a 
 
 moment the history of alms-giving at the Lord's Supper. The oldest 
 
 uninspired account of such alms-giving appears to be 
 
 , T . , , , , Justin Martyr, 
 
 that given by Justin Martyr (150 A.D.) : "Quibus copise 
 
 suppetunt, ijs (sic) si volunt, quisq. suo arbitratu quod vult largitur, 
 quodq. colligitur, apud eum qui praeest reponitur, isq. pupillis, & viduis, 
 & ijs quos morbus aliave causa inopes fecit, & ijs qui in vinculis sunt, 
 & hospitibus subvenit." T " Those who have means, if they wish, 
 give each what he wishes at his own pleasure, and what is collected is 
 laid up at the house of him who presides, and he succours orphans, 
 and widows, and those whom disease or other cause hath made poor, 
 and those who are in bonds, and strangers." Passing to comparatively 
 modern times, we find, in the First Prayer Book of Edward 
 VI. (1549), this Rubric after the Offertory sentences: **$*$[* 
 ' In the mean time, whiles the Clerks do sing the Offertory, Edward VI. 
 so many as are disposed, shall offer \iui\to the poor meris 
 box every one according to his ability and charitable mind. 
 And at the offering days appointed [Die autem oblationum, 
 
 Aless i^il every man and woman shall pay to the Curate 
 
 And to Curate. 
 the due and accustomed offerings." 2 The earlier form of the 
 
 Prayer for the Church Militant is not placed in this book immediately 
 after the Offertory, but is the introductory part of the Prayer of Con- 
 secration : there is no reference in it either to alms or 
 
 Second 
 
 oblations. In the Second Prayer Book of Edward VI. Prayer Book 
 we have the Rubric somewhat altered. ' ' Then shall the 
 Church wardens, or some other by them appointed, gather the devotion of 
 the people, and put the same into the poor men's box: and upon the offer- 
 ing days appointed, every man and woman shall pay to the Curate the 
 
 1 Apol. 2, ad Anton. Pium Imperat.^ quoted by Bishop Cowper. 
 .. 2 From " The First Prayer Book of Edward VI." Parker and Co., 1877.
 
 66 CRITICAL AND EXEGETICAL. 
 
 due and accustomed offerings:' The Prayer for the Church Militant 
 is placed in this book in its present position after the 
 offertory, and is in much the same form. Mention is 
 Militant. on . made of alms . _ we humbly 
 
 * If there be none alms 
 
 "Alms" only beseech thee most mercifully to accept given unto the poor, then 
 
 mentioned. . shall the words of ac- 
 
 our * alms, and to receive these our ceptmg our aims be left 
 
 out unsaid. 
 
 prayers." The reason for this was that the ob- 
 lations or offerings to the Curate were considered as dues payable at 
 fixed times. This is the same (with the exception of "almose " for 
 "alms" in eds. 1559, and "no " for " none" in "one ed., 1552, 1559, 
 and all afterwards") in the editions of 1559, 1604, 1607, and 1634, 
 and in the Scotch Liturgy of 1637. In this Prayer 
 
 Rubric ^ok O f j r e 2 a Rubric is added at the end of the Com- 
 added m JJ 
 
 1552 on munion in these terms: "And note, that every Parishioner 
 
 CC duties. * shall communicate, at tJie least three times in the year : of 
 
 which Easter to be one : . . . And yearly at Easter, every 
 
 Parishioner shall reckon with his Parson, Vicar or Curate, or his, or 
 
 their deputy or deputies, and pay to them or him all ecclesiastical duties, 
 
 accustomably due, then and at that time to be paid" * This is the same 
 
 in Elizabeth's book, 1559, and in that of James I., 1604. 
 
 ? u t e . n P 1 ^ 1 " It is interesting to note that in this Rubric Queen Eliza- 
 beth's Latin 
 
 Prayer Book, beth's Latin Prayer Book gives "decimas, oblationes, 
 oblation"' ceteraque debita" as the equivalent for "ecclesiastical 
 
 ceteraque duties? The Rubric before the Prayer for the Church 
 debita." ... 
 
 Militant is " Interea sediles seu alii, quibus illud munus 
 
 eeemosy~ assignabitur, colligent oblatam a populo eleemosynam, & 
 
 nam." J n cistam ad pauperum usum reponent. Singuli item 
 
 "oblationes consuetas oblationes & decimas suo tempore Pastori 
 
 ias -" persolvent." In the Prayer itself we have " ut clementer 
 
 accipias [haec munera, atque] has preces nostras," and in 
 
 the margin, " Si milla largiatur eleemosyna omittitur (haec munera 
 
 atque)." 
 
 We must turn now to the Scotch Liturgy of 1637. The Rubric 
 
 1 " First Prayer Book of Edward VI." Parker and Co., 1877.
 
 ALMS AND OBLATIONS. 67 
 
 after the Offertory is as follows: " While the presbyter distinctly pro- 
 nounces some or all of these sentences for the offertory, the , 
 deacon or (if no such be present) one of the churchwardens Liturgy of 
 
 shall receive the devotions of the people there present, in a 
 
 " Devotions," 
 bason provided for that purpose. And when all have offered, O r " obla- 
 
 he shall reverently bring the said bason, with the oblations 
 therein, and deliver it to the presbyter, who shall humbly present it 
 before the Lord, and set it upon the holy table." 1 In the Prayer follow- 
 ing, however, reference is only made, as we have seen, to alms. 
 
 We come now to the last revision of the English Prayer Boole. 
 At the Savoy Conference in 1661 one of the objections gavoy Con- 
 made to the Communion Service was that four of the ference. 
 Offertory sentences were "more proper to draw out the people's bounty 
 to their ministers than their charity to the poor." 2 This 
 shows that the offerings to ministers were at this time 
 
 made separately from the offerings for the poor : and in and charity 
 
 to poor. 
 fact we should have judged this to be the case from the 
 
 Rubric, as the Churchwardens put "the devotion of the people" into 
 "the poor men's box" whereas the people were to "pay to the Curate' 1 
 their "accustomed offerings." It may be that this objection points 
 to some real abuse, but at any rate in the revision of 
 1662 a reform was made. In the revised Prayer Book, 
 
 as we have it to-day, the Rubric after the Offertory f 
 
 ,. . Charles II. 
 
 agrees with the Scotch in substance, but a distinction 
 
 is introduced with reference to the uses to which the Offertory 
 is to be put. All mention is omitted of " the poor No mention 
 men's box," and of " offerings to the Curate," but in of poor-box, 
 place of these two we have " alms and other devotions of to Curate ; 
 the people," which are both to be received "in a decent but "alms 
 bason." This change was accompanied by two other altera- devotions" 
 tions : firstly, for "alms" we have, in the Prayer for the substituted. 
 Church Militant, " alms and oblations ;" and secondly, the following 
 
 1 " First Prayer Book of Edward VI." Parkerand Co. See also Proctor, " History of Book of 
 Common Prayer," p. 350. London, 1870. 
 
 2 Proctor, "History of Book of Common Prayer," p. 120. London, 1870.
 
 68 CRITICAL AND EXEGETICAL. 
 
 Rubric is added at the end of the whole service " as an explanation" 
 
 Two other ( so Dn Cardwell says) "of the distinct purposes denoted 
 
 changes: by the two words 'alms and oblations.'" ' Perhaps, as 
 
 .obfidoS" we shall show farther on, it would be more accurate to 
 
 in Prayer as an exp i ana tion of the way in which, under the new 
 
 for Church '' .... , ,- j 
 
 Militant : mode of collection, the proportion of alms was to be nxed, 
 
 and a new and in which such alms were to be distributed. This 
 Rubric. Rubr ; c runs ^ f n ows . After the Divine Service ended the 
 money given at the Offertory shall be disposed of to such pious and charit- 
 able uses as the Minister and Church-wardens shall think fit. Wherein 
 if they disagree, it shall be disposed of as the Ordinary shall appoint." 
 
 Dr. Cardwell's opinion is that both " alms " and " oblations " 
 
 " refer to the offerings made in money." Mr. Proctor 
 Opinions of . 
 
 Dr. Card- also writes : " The other devotions of the people, or obla- 
 
 MTprocfor tions ()> ^ distinct from the alms for the poor, may 
 on "obla- be understood to refer to any gifts for pious purposes." 2 
 And he adds this valuable remark : " Whatever is included 
 in the term (i.e., oblations) has been received from the people in 
 the bason, whether simply for the poor, or for the Minister, or for the 
 service of the church, or for any charitable use. The elements for com- 
 munion are not so gathered from the people. In the common case 
 of a collection without communion, the words would be used in the 
 Mr. Purton's prayer." 3 So, too, Mr. Purton defines alms and oblations 
 opinion. as The mone y offerings which have been collected dur- 
 ing the reading of the sentences." * These opinions, it will be seen, 
 " Obla- are diametrically opposed to that propounded by Mr. Blunt. 
 ti0 ertai T^ ^^ ey a11 concur m re g ar <iing " oblations " as monetary 
 monetary offerings, nor is it easy to conceive how any one with the 
 
 nngs - evidence before him could entertain any other opinion. 
 To proceed now to the testimony of Durel's versions, we shall 
 find that he also regards " oblations " as neither more nor less than 
 
 1 Cardwell's " Conferences," p. 382. 
 
 * Proctor, " Common Prayer," p. 350, note 2. We consider this, however (see pp. 77, 79), 
 rather too wide a description of the purposes to which the Offertory may be applied. 
 
 3 Ibid. p. 351, note 3. 
 
 * " The Communicant," by W. O. Purton. Published by E. Stock, London.
 
 ALMS AND OB LA TIONS. 69 
 
 monetary offerings. What he considered the terms of 
 
 This shown 
 
 the Prayer for the Church Militant to mean is self-evident ; by Durel's 
 and we must bear in mind that his interpretation was 
 stamped with the authority of the King as Supreme Head of the 
 Established Church, and moreover that the Latin Liturgy had been 
 
 submitted to Dr. Bancroft's revision. This last point is , 
 
 Importance 
 
 very important, inasmuch as it was Archbishop Bancroft of this 
 who, in 1 66 1, made the fair copy of Bishop Cosin's 
 corrections from his own book, now in the Cosin Library at Durham, 
 and this copy was probably the one produced in Convoca- 
 
 tion in the November of that year. These corrections are C s s COT ~ 
 
 rections of 
 
 made in a Prayer Book of 1634, imprinted at London Prayer Book 
 by Robert Barker, King's Printer, and by the assigns of ln ^"1. 
 John Bill, which is now in the Bodleian Library, and which 
 contains even minute instructions to the printer. We find at the com- 
 mencement of this book a note in MS. saying, " This Book seems to 
 have been corrected and prepared by a member of the committee ap- 
 pointed for the last Review," etc. " Several of the Corrections and 
 Additions are taken into the Book as we have it now," etc. A letter 
 dated Aug. 5, 1745, which is affixed, certifies to Dr. Sancroft's 
 writing. It has now been ascertained that Dr. Bancroft made these 
 MS. corrections from Bishop Cosin's copy ; x and he made them 
 when chaplain to him and prebendary of Durham together with 
 
 Durel. Now it was in these MS. notes of Cosin and , 
 
 The insertion 
 
 Bancroft that the words (: and oblations" were first intro- of "and^ 
 duced into the Prayer for the Church Militant, and into j s one O f 
 the marginal note attached thereto. In the former we thes< : correc - 
 
 tions. 
 
 find (the words in italics in [ ] are, in the original, 
 written over the line, with the mark of insertion after the word which 
 they are to follow) : " (to accept [these] our almes [6 oblations] 
 and)." And in the margin, " If there be no almes \pr oblations] giuen 
 to the poore, then shall the words (of accepting our almes [&> obla- 
 tions]^ be left out vnsaid." The text thus altered shows clearly that 
 
 1 Cardwell's " Conferences, 1 ' pp. 390, 391. 3rd Ed. Clar. Press, 1849.
 
 70 CRITICAL AND EXEGETICAL. 
 
 "oblations" were something of the nature of monetary offerings, 
 though the words giuen to the poor" were, in the final revision, 
 omitted, because the "oblations" were given to the Minister. 
 fact gives great weight to Durel's version, as bearing upon this ques 
 tion j for Dr. Sancroft in his revision of the Liturgia would be likely 
 to pay special attention to such parts as were renderings of or related 
 to the suggestions of Bishop Cosin, which it had been his task to 
 copy. It should also here be noted that it was Dr. Sancroft who was 
 appointed by Convocation to superintend the progress of the English 
 Prayer Book through the press. 
 
 Of the two Rubrics which are placed between the Offertory sen- 
 tences and the Prayer for the Church Militant, the former reads 
 thus in the English Prayer Book : " Whilst these Sentences 
 LMin are in reading, the Deacons, Church-wardens, or other fit 
 
 Version. ^^ a pp ointed f or t j iat purpose, shall receive Die Alms 
 for the Poor, and other delations of the people, in a decent bason to be 
 provided by the Parish for that purpose ; and reverently bring it to the 
 Priest, who shall humbly present and place it upon the holy Table? 
 Durel's Latin translation of this is as follows : 
 
 "Dttm ista reri/antur, Diaconi, i While those (things) are being re- 
 
 sEditui, 1 aliive cui hoc idonti, quibus \ hearsed, (the) Deacons, Churchwardens, 
 
 illud muneris demandatnm esf, Eleemo- \ or other (persons) suitable for this, to 
 
 synain in paupcrum usus \ whom that (portion) of service has been 
 
 " Eleemo- erogatam * colligent, ut & intrusted, shall gather (the) Alms appro- 
 
 synam . . . ^ t - as ^, u /f dlationes in i priated unto (the) uses of (the) poor 
 
 D ni^otv t ios 3 ttsus ' '" AmuJ& 4 seu men ^ also ( the ) other orations of tlie 
 
 lationes." lance idmie& h Parochianis people unto devout uses, in a Tankard 
 
 in hunc tisum cornfaratit, or suitable dish provided by (the) Parish- 
 
 taniifue ad Presbyterum reverenter of- \ ioners unto this use, and shall bring it 
 
 ferent? ab illo autem, gestu Modesto ac | reverently to (the) Presbyter, but by him, 
 
 knmili super nurd MensA collofabitnr. " \ with a modest and lowly carriage it 
 
 i shall be arranged upon the holy Table. 
 
 1 See p. 78 on " tEconomis." 2 Or "asked for." 
 
 1 Translated " devout '' on the analogy of " pii Religionis" in the Dedication. 
 4 " AmulA" is retained in Eds. 1685, 1687, 1696, 1703; and in Parsell 1713 and 1716. G. 
 Bowyer's Eds. 1733 and 1744 have simply "in lance idonea. 1 ' Perhaps "AmulA" was a mis- 
 print for " ArcttlA," diminutive of " Area," a common word for "money-box." ' Amula' is tran- 
 tlated " a Holy-water-tankard '' in ' A Dictionary English-Latin and Latin-English," by Elisha 
 Coles, late of Magd. Coll., Oxon. Sixth Edition, Lond., 1708 ; and such a vessel may have been 
 u*ed for collecting, in those churches which possessed one. Baxter (1821) has " patella." 
 * Some Ed. have a misprint, "afTenxt."
 
 ALMS AND OBLATIONS. 71 
 
 Durel then translates "Alms . . . and other devotions of the 
 
 people" by " Eleemosynam . . . ut 6 alias populi 
 ..... . i ,- 11 "Oblationes" 
 
 outat tones in pws_ usus ; he here brings out the full are " devo- 
 
 sense of the English "present and place," the latter tio e n s g he 
 being expressed by " collocabitur," the former by " obla- 
 tiones in pios usus," an oblation of course implying a presenta- 
 tion. 
 
 The next time this word " oblationes " occurs in Durel's Latin 
 version is at the commencement of the Prayer for the Church Mili- 
 tant, where we find " eleemosynas atque oblationes " as , <F] 
 his rendering of " alms and oblations." As only one nas atque 
 short Rubric intervenes between that containing the 
 words " Eleemosynam . . . ut & alias populi oblationes," and the 
 prayer in which we have " eleemosynas atque oblationes," there can 
 be no doubt that Durel used the term "oblationes" in the same 
 sense in both passages ; that is to say, it is evident that he under- 
 stood the term "oblations," suggested by his patron Cosin and 
 copied by his friend Sancroft, to refer to the " other devotions of 
 the people," and in no way to an offering of bread and wine by the 
 Priest. 
 
 Again, in Durel's French translation, the accuracy of which was, 
 as we have shown, attested in due form by the Bishop ., 
 
 of London's chaplain, and which became thereupon, French 
 in accordance with the king's ordinance, the only 
 authorized French version, we find the following remarkable 
 fact. In our English Prayer Book, it will be remembered, the 
 passage in the Prayer for the Church Militant referred to above 
 reads thus : 
 
 " We humbly beseech thee most mercifully \to accept our alms and 
 
 oblations. and] to receive these our 
 
 // there be no alms or oblations, then 
 
 shall the words (of accepting our alms prayers, which we offer unto thy 
 
 and oblations) be left out iinsaid. -r\- -\T > T-V u 
 
 Divine Majesty. Durel s version 
 is this :
 
 72 CRITICAL AND EXEGETICAL. 
 
 " Nous te supplions bien-humblement qu'il te plaise ^accepter nos 
 autnosnts e^ nos oblations 
 
 In Praver * -, * Ceci sera omis lors l 8 ^ "V aura 
 
 for cEirch 6~] recevour nos Pneres point d 'aumosne. 
 
 Militant, q U e nous presentons a 
 ' SdbE ta Divine Majeste." Here we see that Durel included 
 
 tions ''in- un( j er the " aumosne " or "alms "of the marginal note 
 
 eluded in 
 
 marginal both the "aumosnes " and the "oblations" of the text of 
 
 tne P ra y er - His translation of the " alms for the poor and 
 
 other devotions of the people " in the Rubric is " les au- 
 
 mosnes pour les povres & les autres charitez du peuple." We see 
 
 from his retention of the two terms here that he did not consider 
 
 " alms " and " devotions " or " oblations " as precisely the same, but 
 
 it is also perfectly clear that he considered " oblations " 
 
 therefore a to De nothing so generically distinct from "alms" as to 
 
 monetary be incapable of being included under the wide term 
 offering. 
 
 "aumosne." In other words he here, as in the Latin 
 
 " Liturgia," regards " oblations " as an offering of money. 
 
 Nor did Durel act blindly in thus stamping the term " oblations " 
 
 with the meaning of an offering of money and not of the 
 
 for introduc- elements. For we find that the Rubric " And when there 
 
 " Oblation of" a ^ ommun ' on " etc -> came in substance from the Rubric 
 
 Elements" in the Scotch Liturgy of 1637 : there, however, we have 
 
 'Revisers/ " shall then offer up, and place " with regard to the Ele- 
 
 ments ; and we find from Bancroft's MS. notes that there 
 
 was some proposition for retaining the words " offer up; " "but the 
 
 So their words ' offer U P ' were not adopted," writes Dr. Cardwell ; ' 
 
 term and so we are met by the singular and significant circum- 
 
 " oblations 
 
 must have stance that the term " oblations " with regard to money 
 was inserted b y the ver y persons who cut out the expres- 
 sion " offer up " with regard to the elements. This of 
 itself is good evidence that the Revisers never conceived their word 
 " oblations " to imply an offering of bread and wine. 
 These statements derive further support from the fact that in none 
 
 1 Cardwcll's " Conferences," p. 382. Third Ed.
 
 ALMS AND OBLATIONS. 73 
 
 of Durel's works in defence of Church institutions and doctrines 
 does he vindicate an Oblation of the Elements. We have 
 
 his sermon. "The Liturgy of the Church of England Durel 
 
 nowhere 
 asserted" (1662), where he defends the newly-revised vindicates 
 
 Liturgy against the attacks of the Nonconformists ; and Elements." 
 again, his "View of the Government and Public Worship 
 of God in the Reformed Churches beyond the Seas " (1662) ; and his 
 subsequent work, published the year before his Latin Prayer Book, 
 " Sanctae Ecclesiae Anglicanae Vindiciae," where, in chap, xxi., he 
 treats expressly of " those things which the Presbyterians censure in 
 the Administration of the Sacraments according to the Rite of the 
 English Church." But in none of these does he defend an oblation 
 of bread and wine, as he certainly would have done had the Noncon- 
 formists censured such an oblation ; and the only possible 
 
 . , ,. , . . , . , . The doctrine 
 
 reason why they did not censure it is that it was a thing was not 
 
 unrecognized by the Church at the period of Revision. the ! 1 , 
 
 recognized. 
 Durel's opponents, who asserted that " The Tables were 
 
 turned into altars," would have been the first to censure an " offer- 
 ing " on those " altars ; " but the only grounds of their complaint are 
 the position of the Table, and the reverent replacing of the remainder 
 of the elements after all had communicated. Moreover, 
 
 we do not find a single reference to an oblation of the No . re / er ence 
 
 to it m ^ton- 
 elements in the Nonconformist writers of that period, conformist 
 
 The " Patronus Bonae Fidei " and " Bonasus Vapulans" t he' period, 
 written in reply to Durel (1672), the "History of Con- 
 formity, or a proof of the mischief of Impositions '' (1681), the " Plea 
 for the Nonconformists" (1684), and other works attacking the rites 
 and doctrines of the Church, contain no mention whatever of an 
 Oblation of the Elements. Nor does Neal make any allusion to it 
 in his " History of the Puritans," where he enumerates many of the 
 alterations and additions made at the last Revision of the Prayer Book 
 by Convocation. 
 
 The contemporaneous versions in Welsh and in Greek tend to 
 support Durel in making the "oblations" an offering of money. In
 
 74 CRITICAL AND EXEGETICAL. 
 
 the Welsh Prayer Book of 1664,' for "shall receive the alms," etc. in 
 
 the Rubric, we find " a dderbyniant yr Elusenau i'r tho- 
 
 The view <jion, a defosionau eraill y Bobl mewn cawg gweddus." 
 
 tions" as Then in the Prayer for the Church Militant we have, 
 
 "gy mmer >'d ein eluseseni [" eluseni " in Ed. 1677] a'n 
 
 supported hoffrymmau," and in the marginal note "Oni bydd dim 
 by Welsh . . , / 
 
 version, eluseni nac offrymau, yna gadawer y geinau nyn (gym- 
 
 meryd ein eluseni ac offrymau) heb ddywedyd ; " i.e., " to 
 mau7'or accept our alms and offerings," and " If there be no 
 
 " pblations," j or o jf er i n or s t hen shall the words (of accepting our 
 
 is plural of 
 
 "offrwm,"or alms and offerings)," etc. Now the word used for 
 
 tory '" " offerings " or " oblations," is " hoffrymmau," or "offrym- 
 mau " (for the " h " is mutative), which is nothing but the plural 
 of " offrwm," the word in common use for the " offertory." 
 
 There is a somewhat singular custom obtaining in many of the 
 , older parishes of the Principality of Wales. At a funeral 
 
 custom at the mourners and friends, frequently comprising a 
 great proportion of the parishioners, walk in procession 
 past the minister, who, standing at the Communion rail, receives their 
 offerings. A Welsh clergyman informs us that in most cases the usual 
 sum to give is one penny, and little children, even those in arms, are 
 taught to give a halfpenny. These offerings are called by the very 
 same word, "offrymau," which is used here for "oblations;" so that 
 it is clear that the Welsh translators considered "oblations" to 
 refer to money given in the " offertory." 
 
 Turning now to the Greek version of Duport (1665), we find in 
 
 . the Rubric ruf roTc Tr'tvi]<n Eo9t(ffag iXtrj^ioavvaf, icai d\\a iinva 
 
 supported ovv TOV Xaov ifovala X^ovrai, r.T.X. ; " devotions " being here 
 
 Du^rtl " voluntarv (gifts)." In the Prayer for the Church 
 
 Greek Militant, Duport has [*rac t'Xiij/jo<Jwn KOI irpootiopae >/uaii/j cat 
 version. . 
 
 K.T.A. ; and in the margin * iav ovcfpla i\(rjuoffvvTj TroirjOn, xpfi 
 
 K<tpa\iiiruv TO.VTO, TO. pfffiara (rdc i\tijnoau raQ rai vpcaQopas im&v. So that 
 GWEUDI GVFFKEDIN," etc., MDCLXIV. See note on "i,ucd robis datur" in Gate-
 
 ALMS AND OBLATIONS. 75 
 
 he includes both ' alms ' and ' oblations ' under iXerj^oavi'i), This is 
 more valuable than some portions of Duport's book, inasmuch as he 
 does not here follow his predecessor Petley, who has ra.vrr\v rr\v fopo<f>o- 
 plav dva\af3i7v, K.T.\. As to the term irpoaQopae, then, which Duport 
 uses for " oblations," we can find no instance of its use in anything 
 like a sacrificial sense; the verb from which it comes, vpooQfpw, is used 
 principally in the sense of (i) "to bring to" and (2) "to contribute, to 
 bring in, to yield ;" rd Trpooqipovra, being "sources of income" (Liddell 
 and Scott). This probably covers very nearly the meaning of " obla- 
 tions," as those " offerings " which formed one of the Curate's 
 " sources of income." 
 
 Lastly, the view of " oblations " as a monetary offering is supported 
 
 by a note made in MS. in an interleaved Prayer Book of 
 
 Also by 
 J663, 1 the year after the Revision; where after the word annotated 
 
 "oblations" in the Prayer for the Church Militant we find ra / e oo 
 ' of 1663. 
 
 the mark of omission, and on the margin of the printed 
 page " omiss" which at the commencement of the book is said to 
 mean that something is omitted ; then, on the opposite page the 
 words written in MS., as omitted after "oblations," are "given to the 
 j>oore." This shows that the annotator certainly regarded the "obla- 
 tions " as an offering of money and not of the elements. 
 
 We have now, we trust, shown conclusively, on the evidence of 
 
 Uurel's French and Latin versions, that the Revisers meant 
 
 ... More exact 
 
 nothing but a monetary offering by their word " obla- determination 
 
 tions ; " and have supported this by grounds of literary of the s P ecies 
 propriety, by history, by cotemporaneous writings, by the offering 
 Welsh and Greek versions, and by the opinions of high ' C ^b| a ^i ns." 
 modern authorities. We may proceed, therefore, to try 
 and determine still more accurately the meaning of the word; to 
 trace the uses to which these " oblations " were to be put ; and 
 to see what species of monetary offering was designated by that 
 term. 
 
 1 The imprint of this book, which we have inspected in the Bodleian Library, is, " LONDON, 
 Printed by John Bill and Chiistoplier Barker, Printers to the Kings most Excellent Majesty. 
 MUCLXIII. Cum privilegio."
 
 7 6 CRITICAL AND EXEGETICAL. 
 
 Mr. Purton writes: "The money thus collected, to whatever pious 
 
 use it may afterwards be applied, is regarded in the light 
 
 Vrn f and of alms when viewed in respect of those who contribute it, 
 
 Mr. Proctor. and in the Ught of M a ti on s when considered in reference 
 
 to him to whom it is offered." ' Mr. Proctor has a similar statement. 2 
 
 \Ve are unable to acquiesce in this interpretation of the word 
 
 "oblations." In the first place, this explanation affords 
 
 (l ] Th . is no sufficient reason for the insertion of the term "obla- 
 explanation . , 
 
 affords no tions " one hundred and ten years after the introduction 
 
 of the mention of alms " into the Prayer for the Church 
 
 of term Militant True it is that, as one of the sentences, taken 
 "oblations. . . 
 
 from Prov. xix., has it, " He that hath pity upon the poor 
 
 lendeth unto the Lord;" but this fact is sufficiently recognized in the 
 Offertory sentences without the necessity for its insertion in the Prayer 
 for the Church Militant by the introduction of the word "oblations." 
 
 Secondly, we conceive that the Offertory, Offering, or 
 
 (2) The i 
 
 offertory, or Oblation is made during the reading of the sentences, and 
 
 tafcapbce not in the pra Y er for the Church Militant. This is clear 
 
 during the f rO m the Rubrics; in the first Prayer Book of Edward 
 
 VI. we have, " whiles the Clerks do sing the Offertory " 
 
 ["Tempore quo canitur offertorium." Aless, 1551], and in our 
 
 own Prayer Book, " Then shall the Priest return to the Lord's Table 
 
 and begin the Offertory, saying one or more of these Sentences" etc. 
 
 (" et offertorium incipiet" etc., Durel's " Liturgia.") So in the Prayer 
 
 itself God is asked to " accept " (accipias) our alms and oblations, or 
 
 devotions, as already given, whereas with regard to our prayers the 
 
 words are added, "which we offer" ("quae divinoe majestati tuse 
 
 offerimus, exaudias "). Thirdly, the term " alms,'' on the 
 
 re are eX pi ana tJ O n of " oblations " given by Mr. Purton, is alone 
 
 offerings left to cover all the offerings made in the Offertory. As, 
 which are , . 
 
 not "alms." however, offerings to the Curate were made at this por- 
 
 tion of the service, the term " alms " appears inadequate. 
 Gifts to the min ; ster in charge would not carry with them the conno- 
 
 "The Con municant." By W. O. Purton. Published by E. Stock, London. 
 J "Common Prayer."
 
 I 
 
 ALMS AND OBLATIONS. 77 
 
 tation attaching to the word "alms." If we consider "almoner," 
 " almshouses," and the like, we shall see that " alms " could in no 
 way include such " duties " as are referred to in the Offertory sen- 
 tences taken from i Cor. ix. 7 : i Cor. ix. 1 1 ; i Cor. .... 
 
 Archbishop 
 
 ix. 13, 14; Gal. vi. 6, 7. Archbishop Seeker brings out Seeker's 
 this distinction very clearly ; contributions for the main- 
 tenance of ministers should be regarded " not as an Alms given to an 
 Inferior, but as a Tribute of Duty paid to a Superior." And 
 fourthly, such expressions as, "Die autem oblationum 
 quilibet persoluet Pastori debitam pensionem " (Aless, 
 I SS I ) > "oblationes & decimas " (Q. Eliz.), etc., point historically to 
 " oblationes " as the correct term for offerings to ministers. 
 
 At first sight, we admit, Durel's French version seems to sanction 
 
 the idea that " alms " included all the gifts made at the 
 
 Durels 
 
 offertory. But his French Prayer Book differed from the French 
 English Book in the purpose for which it was intended. In 
 England there was the parochial system, and the duties payable to the 
 curates in charge ; this system would not obtain in the same way where 
 Durel's French Prayer Book was in use ; for instance, the King pro- 
 vided, as we know, one minister (Durel himself) for the Savoy Chapel. 
 The only purposes for which it is known that money might be 
 collected at the Offertory are such as were prescribed by The purposes 
 the Act of 1531 (i.e., alms), by the Rubric which allows money might 
 
 Briefs to be read, and by the sentences in the Offertory h , e collected. 
 J ' (i) 22 Hen. 
 
 referring to provision for ministers. We trust we shall viii. c. 12. 
 be able to show upon historical grounds that the " other A) offerings 
 devotions of the people," or " oblations," refer, partly . to Curate, 
 perhaps to money raised on Briefs, 1 but chiefly to gifts I c hj e fly the 
 made to ministers, and certainly in no way to offerings j latter - 
 for Church expenses or the like. 
 
 In the Prayer Book of 1549 we have in the Rubric offerings to the 
 poor-box, and to the Curate ; the latter were to be made, . f 
 says Aless, " Die oblationum ; " we have the same two change in 
 kinds of offerings in the Rubric in the Prayer Book of 
 
 1 See Appendix C for an example of a Lrief.
 
 7 8 CRITICAL AND EXEGETICAL. 
 
 1552 j this is the same again in Queen Elizabeth's English Prayer Book, 
 
 and in her Latin Prayer Book of 1560 we have still, in the Rubrics, of 
 
 *559 "oblatam a populo eleemosynam," alms offered by 
 
 ^In 1662 ^ t he people for the poor, and " oblationes & decimas," obla- 
 
 to Cunue tions or offerings to the Curate and tithes payable to him. 
 
 omitted, w now come to the p rayer B 00 k O f Charles II. Here 
 ami other 
 devotions of we find the Rubric omits " due and accustomed offer- 
 
 "to the Curate," or "oblationes & decimas," and 
 inserts, "and other devotions of the people," or "et alias 
 populi oblationes in pios usus," and also inserts " oblations," or 
 " oblationes," in the Prayer for the Church Militant. The reason for 
 
 this latter insertion was that up to this time gifts to the 
 Reason for 
 insertion of Curate were paid to him, and were not, as now, collected 
 
 >ns " in the basin together with the alms. It seems evident 
 
 from this that the " other devotions of the people," i.e., the " obla- 
 
 tiones " of Durel, are the " due and accustomed offerings," 
 
 were offerings r " oblationes & decimas " of Queen Elizabeth's Prayer 
 
 to Curate Books; ; that is to say, that both " other devotions of the 
 in charge. 
 
 people " and " oblations " refer principally, if not solely, 
 to the offerings to the Curate in charge. 
 
 To complete our subject we must revert for a moment to the new 
 
 Rubric of the Prayer Book of Charles II., which we have 
 RubricT Q uote d before. It occurs at the end of the Communion 
 
 Service : "After the Divine Service ended, the money giren 
 at the Offertory shall be disposed of to such pious and charitable uses, as 
 the Minister and Church-wardens shall think Jit. Wherein if they dis- 
 agree, it shall be disposed of as the Ordinary shall appoint" This is in 
 Durel's version as follows : 
 
 "Sacris ptractis ptcunia, in offer- 
 
 Durel's torto er S ata collocabittir 
 
 Latin in pios usus, <i Ministro 
 
 version. et (F.conomis ' front f fist's 
 
 visum fuerii." 
 
 Service being ended (the) money, ap- 
 propriated in (the) offertory shall bear- 
 ranged unto devout uses, by (the) Min- 
 ister and Churchwardens according as 
 
 it snail have seemed good to themselves.
 
 ALMS AND OBLATIONS. 79 
 
 Dr. Cardwell's opinion is that this Rubric was inserted "as an ex- 
 planation of the distinct purposes denoted by the two 
 words ' alms and oblations.' " Perhaps it would be more wel r i'. s v ^ w " 
 precise to say that its insertion was due to the same cause 
 as was the change of " due and accustomed offerings " to the Curate 
 into " other devotions of the people," and the introduction of the 
 word " oblations." This cause was a laudable desire to render more 
 exact the description, and the rules for the distribution, of the moneys 
 
 collected. This new Rubric probably refers only to the 
 
 . . _ . . The Rubric 
 
 proportion of the Offertory to be applied to charitable probably 
 
 uses (alms) or pious uses (oblations), and to the distribu- refers onl y 
 
 tion of the former. It in no way refers to gifts for Church 
 
 expenses or non-parochial purposes. For Church expenses were 
 
 provided for by Church rates ; these existed in England 
 
 . , .... .. . . Church ex- 
 
 by Common Law right ; nothing is known of their com- pen ses met 
 
 mencement or introduction. Something equivalent to b y Church 
 
 rates. 
 
 them was payable, at all events, in the reign of Canute, 
 
 for his 63rd law is " de fano reficiendo," in which it is said that all 
 
 persons ought of right to contribute to the repair of Churches. 
 
 With such moneys the Curate would have nothing to do ; but with 
 
 regard to the application of collections made under Briefs 
 
 i r i r i j- c i Possible 
 
 and of alms for the poor a diversity of opinion might very diversity of 
 
 possibly arise between the Curate and Churchwardens. P imon 
 
 ' about alms. 
 
 It was the custom, as we have shown, up to the date of 
 
 the Last Review for the " alms " to be collected, and then put 
 
 " into the poor men's box." l Now these poor men's 
 
 Before last 
 boxes (several of which we have seen) had customarily Review alms 
 
 three locks and three keys, so that they could only be focked^o^ 
 opened by the joint consent of the Curate and of the 
 
 1 An interesting account of the consecration ot a church at Fulmer, in Buckinghamshire, is 
 contained in " Howe's Continuation of ' Stowe's Annals ' unto the ende of this present ycere, 1614." 
 Lond., fol. 1613, p. 908. We are tempted to give an extract to illustrate these collections for the 
 poor, and also to show how monetary offerings were regarded as " sacrifices." "This church thus 
 fully finished and adorned, was consecrated the first day of November, this yeare 1610, by the 
 right reverend father in God, Doctor Barlow, then L Bishop of Lincolne ; . . . and in place of 
 the collect was sayd this prayer. We beseech thee, . . . vouchsafe to receive the sacrifices of thy 
 servants, whether of almes, or prayers, or thanksgiving, which shall be offred herein, . . . Then
 
 80 CRITICAL AND EXEGETICAL. 
 
 two Churchwardens.' At the Last Revision, however, the Rubric 
 orders that the money shall be brought to the Priest and 
 be presented and placed upon the table. Whether this 
 
 taken to c h a nee was caused by representations made at the Savoy 
 Priest. 
 
 Conference, or was simply the embodiment of a custom 
 which had begun already to obtain, we have not been able to discover. 
 But this Rubric, which required the moneys collected to be brought 
 to the Priest, instead of being placed in the trebly-locked poor men's 
 box, necessitated the introduction of another Rubric to give the 
 Churchwardens their due voice in the matter of distribution. 
 The examples we have now given will be sufficient for our purpose 
 
 ... r in showing the value of Durel's translations of the Prayer 
 Value of _ 
 
 contemporary Book. All criticisms, explanations, or translations which 
 are not contemporary with the original text are liable to 
 a class of errors which every commentator has to dread. The most 
 honest mind must approach with views more or less preconceived the 
 text of writers of a previous age, and the almost inevitable result is 
 that modern ideas are unconsciously sought, and are often conceived 
 to have been found, in the original words of the text. This is no less 
 the case in profane than in religious writings. Any student of Greek 
 Philosophy will admit how often thoughts, of which Plato and Aris- 
 totle had probably no conception, are confidently pointed out in their 
 works. The value of historical testimony is incalculable ; its value is 
 enhanced when the evidence is contemporaneous. On all points of 
 dispute with regard to the English Prayer Book we would once more 
 earnestly commend the inquirer to the contemporary testimony of 
 Dean Durel. 2 
 
 the bishop celebrated the communion, where the founder, by the byshop's direction, kneeled by 
 himselfe in the middle of the quyer, right before the altar, and being a collection for the poore, he 
 offered a piece of golde,' 1 etc. 
 
 1 S* Canon 84 (1603), where such a box is ordered. 
 
 * A few words may be added upon the Credence Table. With regard to the Western Church 
 the earliest instance of the term "Credentia " in any ritual book is in the Pontifical of Leo X. 
 'llie "Credence" was not fully established till the Bull of Clement VIII., A.D. 1604. In respect 
 of the Eastern Church, it appears that it was not customary to use a " Credence Table " (said to 
 be derived from " credenza," to " prove " or " taste " food to prevent poisoning), but to have a 
 " prothesis" in a side chapel where the people used to make their offerings. As regards the Re- 
 formed Church of England, there can be no need or use of a Credence Table, if, as we have shown, 
 there is no Oblation of the Elements.
 
 APPENDIX C. 8 1 
 
 APPENDIX C. 
 COPY OF A BRIEF. 
 
 " After our harty Commendations, &c. 
 
 "The Queens Majesty of her great Clemency and Goodness, hath granted unto 
 one Richard Kirfoni of Chard Letters patents under her Highness great Seal, for 
 the gathering of the charitable Devotion of well disposed persons, toward the re- 
 lieving of the said poor Man, being undone, together with his Wife and Children, 
 by means of sudden Mischance of Fire : I am therefore, both in Consideration of 
 my duty towards her Majesty, pitifully respecting the miserable Estate of the poor 
 Man, as also for very Conscience sake and Christian Charity, very vehemently 
 moved and enforced to seek some way that may help and succour his great Ex- 
 tremity and Need ; which cannot be well done without your Assistance and Aid. 
 Wherefore seeing the said Richard by reason of his Gout is not able to Travel 
 personally about his Business, I earnestly desire you, that you will take order with 
 the Ministers and Church- Wardens of every parish within the Dioces of Bath and 
 Wells, with as convenient speed as you may, that they will gather the Devotions 
 of every the said Parish, and write upon the Back-side of the Copy of her Majesty's 
 said patents the Summ of Money which shall be contributed : And that they will 
 send or bring their Collections with the said Copies of the said patents, and deliver 
 the same before Whitsuntide next to your Register ; and he to keep the same 
 until the said Richard Kirford, or his Deputy or Assign, shall receive the same 
 Money so gathered and received at his Hands. The Copies of her Majesty's 
 Patents are sent unto you by this bringer ; so many as shall serve your Arch- 
 deaconries. I pray you be careful that this may be done speedily and effectually. 
 And in so doing you shall give the poor Man, his Wife and Children, a good 
 Cause to pray for you. And thus I bid you heartily fare-well. From London the 
 24th. of Febr. 1581. 
 
 " Your loving friend, 
 
 " WILL. AUBREY." ' 
 
 ADDENDA. 
 I. ON THE USE OF PRESBYTER. 
 
 Letter of Alexander Nowell (Dean of St. Paul's, 1585) : " I have thought good 
 herein to enclose certain Words contained in Her Majesty's Foundation of Her 
 Highness's Church at Westminster;" " Eandem Ecclesiatn CoIIegiatam, de uno 
 Decano Presbytero, & duodccim Praebendariis Preslyteris, tenore praesentinm, 
 
 1 " The History of the Life and Acts of the Most Reverend Father in God Edmund Grindal, 
 etc., Archbishop of York and Canterbury," etc., pp. 267, 268. London, 1710.
 
 82 ADDENDA. 
 
 n -diter & ad plenum, pro Nobis, haeredibtis & Successoribus nostris, creamus, 
 erigimtts, fttndamus, ordinamus, facimus, constituimus & stabilimiis, perpetuis 
 futttris temporibus duratiiruin, &c." 
 
 "That all the New Cathedral Churches, founded by Her Majesty's Father of 
 most famous Memory ; and the Church of Westminster, founded by Her Gracious 
 Majesty ; were (as they verily thought) according to these old Statutes by their 
 Foundation, De uno Decano Presbytero, & Praebendariis Presbyteris." (Strype's 
 " Life of Archbishop Whitgift," pp. 234, 235.) 
 
 II. ON THE MISUSE OF PRIEST. 
 
 "And lastly, that as for the Name of Priest, as they took it, [i.e. as Sacrificers] 
 he did likewise condemn in our Ministers, neither did they ascribe it to themselves. 
 And that therefore the Libeller in these Points writ like himself." (The Arch- 
 bishop's own Vindication. Strype's "Life of Archbishop Whitgift," p. 305. 
 London. MDCCXVIIL). 
 
 III. ON PLACING THE ELEMENTS. 
 
 "For three centuries past the Church of England has eschewed the Romish 
 Credence. Why now seek to overthrow the precedent of three hundred years ? " 
 
 " But the rubric seems, they say, to require that the elements should be put on 
 the Lord's Table just prior to celebrating the Supper. The precedent of 300 years 
 surely is enough to settle this." ("Credence or Tasting Tables," pp. 19, 20: By 
 the Rev. Mourant Brock, M.A. London : Seeley & Co. 1881.)
 
 PART III. 
 THE CATECHISM.
 
 THE CATECHISM. 
 
 " Crcteram quippe turbam non intelligendi vivacitas, sed creclendi simplicitas 
 tutissimam facit." Aug. C. Ep. Fund. c. 4. 
 
 CATECHISMUS, 
 
 Hoc est, Institution uam unusquisque addncere 
 tenetur, priuiquam adducatur ad Episcopum 
 ut ab il'o Confirmetur. 
 
 Q 
 
 UOD est tibi nomen ? 
 
 A CATECHISM, 
 
 This is, an Instruction which each one it 
 bound further to learn, before that he be brought 
 to a Bishnp to be Qonfirmed by him. 
 
 Question. 
 \ T THAT name have you ? 
 
 CATECHISMUS. The Greek W ( cf - our " echo," which is the 
 substantive form) means " to sound ; " kart)\ito, " to resound," and so " to 
 sound a thing in one's ears, impress it upon one by word of month " 
 (Liddcll and Scott). 
 
 In the New Testament, forms of the Greek verb are translated by means 
 of the words "taught" (Gal. vi. 6), "teacheth " (ditto), "instructed" (Luke 
 i. 4, and Acts xviii. 25). 
 
 Durel uses the masculine form " Catechismus." Queen Eliz. (1560, 
 for the copies quoted see Part II. chap, i.) has the Catechism placed in 
 the Confirmation Service, as in the First and Second Prayer Books of 
 Edward VI. and in Elizabeth's English Prayer Book of 1559: " Con- 
 firmatio Puerorum, cui insertus est Catechismus" is the general heading ; 
 at the beginning of the Catechism itself we have " Catechesis, qua puer 
 instituitur priusquam ad Confirmationem producitur." These headings 
 are verbatim the same as those in Aless (see Part II. chap. i.). At the 
 end of his larger Catechism (Parker Society's Edition, 1853) Nowell says, 
 " Catechismus, vel potius Catechesis, Grace. Latine, prima institutio." The 
 title of this Catechism is " CATECHISMVS, siue prima Institutio," etc., 
 and the date, M.D.LXX. Norton's Translation is entitled, " A CATECHISME. 
 or first Instiuction," etc. Nowell's Middle Catechism is called, "Chris-
 
 S6 THE CATECHISM. 
 
 tianae Pietatis prima institutio." etc. His small Catechism is entitled 
 - CATECHISMVs PARVVS," etc. In the Latin and Greek Prayer Book 
 prepared by his nephew William Whitaker, who afterwards made the 
 Greek version for Nowell's Small Catechism, the Catechism does not 
 form a part of the Confirmation Service, but is separate : it is called 
 " Catechesis," or Karnxtaif. The date of this book is M.D.LXIX. Petley 
 (1638) uses the feminine form in his Greek version, as does also Duport 
 (1665), who has KATHXHSIZ as the heading of the Catechism. The 
 feminine, in fact, appears to be the only correct form in Greek, though 
 at the end of the Baptismal Service, and in the Rubric at the end of 
 the Catechism, Duport employs the masculine form. 
 
 The Latin version printed by Vautrollier (1574) has " Confirmatio, in 
 qua Catechismus ad Pueros instituendos continetur," with the subordinate 
 heading " Catechismus memoriter a pueris cfascendus antequam ad con- 
 Jirmationem odducantnr? The readings of this Prayer Book are given 
 throughout the notes, it being here quoted as the representative of the 
 three Prayer Books bearing the printers' names of Wolf, Vautrollier, 
 and Jackson, the first of which Mr. Clay regards as " the earliest ver- 
 sion into Latin of the whole Prayer Book." The authorized version of 
 Oueen Elizabeth is also quoted throughout, and the principal points are 
 noted wherein Aless, the predecessor of H addon, who was reputed the 
 preparer of Queen Elizabeth's Latin Prayer Book, and Haddon's suc- 
 cessor, Whitaker, differ from his translation. Nowell's Catechisms will 
 l>e quoted on points of special interest, especially his Small Catechism 
 (see Part II. chap, i.) ; as will also the private versions of Petley, and of 
 his follower Duport, of Harwood, and of Messrs. Bright and Medd. 
 
 H oc est. So Eds. 1685, 1687 : Eds. 1696, 1703 have capitals. 
 
 Institutio: elementary instruction. " Puerilis institutio" (Cicero, de 
 Oi. 2. i). Cf. the " Institutiones " or" Institutes "of Justinian, Cranmer's 
 "Institution of a Christian man," Calvin's "Institutions," the " Institu- 
 tiones Universales," by Philippus Mocenicus (1586), etc. So Archbishop 
 Seeker : " And not only in this Respect, but every other, is our Lord's 
 Prayer an admirable Institution and Direction for praying aright" 
 ("Lect. on Catech.," vol. ii. p. 147. London, 1769). Cf. Bishop Patrick's 
 " Aqua Genitalis " (1658), p. 520 : " The slackness of many Parents would
 
 THE CATECHISM. 87 
 
 be much quickened who pass over the institution (or instruction) of their 
 Children," etc. Zu/j/3f/3a<n, " teaching," " instruction " (Petley and Duport). 
 
 The verb "instituere " occurs later on in Durel's Catechism in the sense 
 (i) " to appoint," (2) "to begin." 
 
 Archbishop Seeker's description of the Catechism is " that very good, 
 though still improveable, Form of sound words, which we now use" 
 ("Lectures on Catechism," vol. i. pp. 50,51. London, 1769). In the 
 same place he writes, "If Baptism had been administered to Children, 
 without anything said to express its Meaning, it would have had too 
 much the Appearance of an insignificant Ceremony, or a superstitious 
 Charm. And if only the Privileges to which it intitled, had been re- 
 hearsed ; they might seem annexed to it absolutely, without any conditions 
 to be observed on the Children's Part." This is a most excellent reason 
 for a Catechism : it should so explain ceremonies that they may be 
 neither slighted on the one hand, nor superstitiously regarded on the 
 other. To effect this golden mean of due observance, a Catechism must 
 be simple and tempered to youthful understanding. Nor can it be said 
 that our Catechism leaves this condition unfulfilled. It is nothing if not 
 simple ; in it there is no Priest, no Confession, no Absolution, no Conse- 
 cration ; but Repentance, Faith, and Forgiveness of Sins, without refer- 
 ence to a Sacerdotal Mediator, and the Baptism of Water and Receiving 
 of Bread and Wine which the Lord commanded. 
 
 addisce re, "to learn in addition." English Version has simply, "to be 
 learned." This is one place out of many which shows that this Latin version 
 is not intended to be a slavish translation of the original, but to be ex- 
 planatory of its meaning. Cf. notes on "salutis viam," "Spiritum Sanctum 
 Deum,'' etc, etc. The preposition in " addiscere " refers to the end of 
 " Public Baptism of Infants," " so soon as he can say the Creed, etc., and 
 be further instructed in the Church-Catechism set forth for that purpose ; " 
 in Durel's version, " in Catechismo in eum finem edito, plenius insti- 
 tuatur " (where we observe that Durel has no word for " Church "). Duport 
 there reads m Si jcai Troppw vaictvQ-n K.T.\., but here in the Catechism he 
 has simply " to learn," ^lavQavtiv. Whitaker has " qua puer instituitur,'' 
 and t}v oil TOV iraiSa fiavdavuv, K.T.\. Cf. " addidicerint" and " addiscere" 
 in the second Rubric after the Catechism in Durel.
 
 88 THE CATECHISM. 
 
 tcnetur. Cf. further on " te teneri ea credere," etc, and " quod pro- 
 missum tenentur ipsi praestare." This usage is not classical ; but we may 
 compare " quod quis spondet, etc., praestare tenetur," " What any one 
 undertaketh as surety for another, etc., he is bound to perform ; " this 
 passage is in a book to which we shall make frequent reference ; it is 
 called "JANUA LINGUARUM RESERATA, etc., authore Cl. Viro J. A. 
 COMENIO," revised by G. P., and published London, 1647 ; it is there- 
 fore almost contemporary with this Latin Catechism, and, being drawn up 
 in parallel columns of English and Latin, often shows the relation of 
 English and Latin terms at that date. The style of both books is very 
 similar ; e.g., we have in both " Imo," not " Immo," the unusual form of 
 M Sabbatum " for " Sabbata," "gnavus" or "gnaviter," not " navus," etc. 
 It is interesting to observe that the original edition of this book gained 
 for Comenius such celebrity that he was invited to England, whence, 
 however, he had to retire on the breaking out of the civil war. 
 
 ad Episcopum: perhaps "to the Bishop," i.e., his own bishop. 
 
 Petley has ti'c rbv 'EirioicoTrov irpbf TO 'EjriKvpovaOai. Duport has no words 
 for " to the Bishop," but continues t/c TO /3t/3ao0>ai virb TOV 'EirtffKoirov, in 
 place of "ut ab illo," etc. : as E.V., "BEFORE HE BE BROUGHT TO BE 
 CONFIRMED BY THE BISHOP." Whitaker has no mention of the Bishop 
 in either place. 
 
 Confirmetur. So Eds. 1685, 1687, 1696, 1703. Bagster (1866) has 
 a comma after " Institutio" and after " Episcopum." The E. V. in Ed. 
 1578 had, "be confirmed, or admitted to receave the Holy Communion" 
 (First Prayer Book of Edward VI. Parker and Co.). 
 
 Queeslio. Q. Eliz. has " Quaestio " and " Responsio," or shortened 
 forms of these. Vautr. " Quaestio " and " Responsum." Whitaker, 
 "Quaestio" and "Responsio." Nowell's Small Catechism is headed 
 " Voti Sponsio in Kaptismo :" then he has " Magister," and " Auditor." 
 
 QUOD n omen. "QUod"in Eds. 1685, 1687,1696, 1703. "QVOD 
 cst tibi nomen?" (Q. Eliz.). " QVod tibi nomen est?" (Vautr.) " QVo 
 nomine appcllaris?" (Nowell's Small Catechism). "Nomen" is subject : 
 cf. " nomen Mercuriiestmihi"(Plautus Am. prol. 19): "cui saltationi Titus
 
 THE CATECHISM. 89 
 
 nomen est " (Cic. Brut.). Whitaker, Petley, and Duport have ri tori trot ro 
 ovofia ; which agrees with the Latin, except that ri is here " quid," not 
 "quod." Harwood (1785) has " Qui vocare?" 
 
 It is to be remarked that the large capitals in Durel show the com- 
 mencement of different divisions. "OuOD" begins the Introduction, 
 
 " CR ED O" the portion on Belief; " EV that on the Law ; " PATER," 
 that on Prayer ; and " QUOT," that on the Sacraments. These corre- 
 spond to the divisions of Nowell's Large Catechism : the prefatory part ; 
 " SECUNDA PARS DE EVANGELIC ET FIDE;" " PRIMA PARS, DE LEGE 
 ET OBEDIENTIA ; " "TERTIA PARS DE ORATIONE, ET GRATIARUM AC- 
 
 TIONE ; " and " QUARTA PARS, DE SACRAMENTIS." 
 
 So Duport has capitals at TV, Tllon^AJS, \J.A'rtp, IIo'<ra. These 
 correspond precisely to Eds. 1685, 1687, 1696, and 1703, which have 
 "Quod," "CRedo," " EA," " PAter," and " Quot." Petley has 
 Tt, A, IIAri/a, IlOffa, thus making no separate division for the 
 Creed. 
 
 Cf. Bishop Beveridge, in " The Church Catechism Explained," etc., 
 London, 1705 ; he makes five divisions, as does Durel : I. Our Bap- 
 tismal Vow; 2. The Apostles' Creed ; 3. The Ten Commandments j 4. 
 Our Lord's Prayer; 5. The Doctrine of the Sacraments. 
 
 Bagster has " QUOD," " CREDO," etc., in Ed. 1821. Upon the divisions 
 in Ed. 1834 the Rev. Sydney Thelwall, B.A., writes to us : "The principle 
 of printing appears to be to mark certain leading divisions in the Cate- 
 chism by certain differences in the position of these words (Qucestio and 
 Responsid). At the outset we have Quetstio in a line by itself ; but not 
 Responsio. In the three cases of rehearsal, first of the Creed, next of 
 the Decalogue, and thirdly of the Prayer, Responsio (but not Qucestio) 
 has a line all to itself. Finally, to mark the Sacramental portion (a later 
 addition) of the Catechism off from the rest, we have again a line allotted, 
 not to Responsio, but, as at the beginning, to Qucesiio, by itself. This 
 arrangement has a certain degree of methor 1 , at all events, to recom- 
 mend it ; and such divisions, which strike the eye, have some distinct 
 advantages."
 
 THE CATECHISM. 
 
 Aniiuer. 
 
 RespoHilo. 
 
 N. or M. 
 N. aut M. 
 
 Sjuttstio. 
 
 Quis tibi hoc nomen Lmposuit 
 
 
 Susceptores inci & Susceptrices in 
 
 Question. 
 
 Who has placed this name upon 
 you ? 
 
 Answer. 
 My Godfathers & Godmothers 
 
 N. aut M. " N. vel N.," Queen Eliz. and Vautrollier. " N. aut M.," 
 Nowell's Small Catechism. 
 
 " N. aut M." is probably for " N. aut NN." (Nomen aut Nomina), NN. 
 being contracted into M, as CID is also supposed to have been (though 
 perhaps M. is for Mille) ; and as HS is for IIS or LLS. Queen Eliz. 
 and Vautrollier have " N " both here and in the Marriage Service. In 
 the latter place our present Prayer Book has *' M " for the man, and 
 " N " for the woman. Queen Elizabeth's English book has " N " for both. 
 
 In Aless we have in the Communion Service, " Epistola Sancti Pauli 
 Apostoli, scripta ad N.N. cap. N.N.," and below, " Sanctum Euangelium, 
 scriptum ab N.N. uel N. in N. & N. capite." 
 
 Whitaker, Nowell, Petley, and Duport have o Stlva, % 6 Stlva. 
 
 Aut. This is more correct than " vel." " Aut " (alterum) should always 
 be kept distinct from "vel" (velle), the latter implying that the alternative 
 is still dependent on the will. Many other instances of the precision of 
 Durel's style (cf. the Ciceronian " hoc est " above for " id est ") will be 
 remarked in reading the Catechism. 
 
 Q u i s i mposuit? " Quis indidit tibi hoc nomen ? " (Queen Eliz.). 
 " Quis tibi hoc nomen tribuit ? " (Vautrollier). " Quis hoc tibi nomen itn- 
 ptisuitf" (Nowell's Small Catechism), n'c <TOI tOiro TO orofia TOVTO ; (Duport). 
 Whitaker and Petley have iviQiro. Harwood has, " Quis istud nomen 
 tibi indidit ? " 
 
 Susceptores, etc. " Patrini, in Baptismo, quo factus sum membrum 
 Christi, filius Dei, & haeres vitae aeternae" (Queen Eliz.). Whitaker, 
 who usually closely adheres to Queen Elizabeth's version, here has " in 
 quo." Vautrollier has " Susceptores mei in Baptismo, in quo membrum 
 Christi, filius Dei, & haeres regni coelorum effectus sum." 
 
 Nowell, in his Small Catechism, has '' Qui voti se sponsione Deo pro 
 me obligarunt in Baptismo meo : In quo Christi membrum, filius Dei, & 
 regni coelestis haeres sum institutus." In the Greek for " sum institutus " 
 Nowell has dnttixfoiv, i.e., " was shown, pointed out."
 
 THE CATECHISM. 91 
 
 Baptismo, in quo factus sum mem- | in Baptism, in which I have been 
 
 brum Christi, filius Dei, & haeres regni 
 coelorum. 
 
 made a member of Christ, a son of 
 God, & an inheritor of (the) king- 
 dom of (the) heavens. 
 
 " Susceptores " is literally " undertakers," or " contractors : " cf. the 
 single occurrence of the verb " undertake" in our Bible, Isa. xxxviii. 14, 
 " Undertake for me," where the Vulg. has '* Responde pro me ; " and 
 compare the Hebrew word in Gen. xliii. 9, xliv. 32, Psa. cxix. 122, etc. 
 " Susceptores " appears a late word ; it is translated " godfathers " on 
 the authority of Janua Linguarum. Duport has ffvpirarpts (sic) KCU 
 ffv/jfiqriptg [ew/i/ijjropse (sic) in Ed. l8i8] : Whitaker and Petley had the 
 same words. Nowell has oi tyyujjrdt; T< fH<p KaraaTiiaavri^ iavrovc virip 
 Iftov, and below, oi tyyvijrai. 
 
 in B a p t i s m o : ".in " not " at " Baptism ; " at Baptism " would have 
 tied the change to a particular time and place ; " in " leaves it an open 
 question whether true Baptism, with the inward part, " Mori peccato," 
 etc., has ever taken place. Nor is it " by " Baptism. Cf. Paraphrasis 
 cum Anno tat is ad Difficiliora loca Catechismi Anglicant, 1674 : "wherein 
 [not whereby, but by vertue of the Institution, and Word and God's 
 promise in the New Covenant, as mighty as God Himself]." 
 
 factus sum. Probably a true perfect tense ; the inward part of Bap- 
 tism, " Mori peccato, et denuo nasci justitiae," by which "facti sumus Filii 
 Dei," being assumed to have taken place by this time (postquam adole- 
 verimus) ; but such assumption is hypothetical ; " factus sum . . . filius 
 Dei " must refer to the same thing as " facti sumus Filii Dei." See note 
 on " hac ratione." 
 
 Petley and Duport have tytvfidrjv, the same tense as Nowell, but a verb 
 of very different meaning from that of his cnrtdtixOijv. 
 
 m e m b r u m, or " part." Cf. the simile of the vine and branches, etc., in 
 the New Testament. The word has no relation to the modern meaning 
 of " member " of a sect. Duport (following Whitaker, Nowell, and Petley) 
 has /uXoe rightly. 
 
 haeres: " inheritor," not "heir : " a testator can appoint " haeredem,"' 
 but not an " heir." K\r]pov6fios, Whitaker, Nowell, Petley, and Duport. Cf. 
 Paraphrasis cum Annotatis ad Difficiliora loca Catechismi Anglicani, 1674 : 
 " and an Inheritour of the Kingdome of Heaven [not Absolutely and Irre- 
 spectively, but only upon condition of doing my endeavour to perform, 
 keep, observe, and do my Baptismal vow, which follows presently after]." 
 
 coelorum : singular in Duport. Harwood has " coelestis." Queen
 
 9 2 THE CATECHISM. 
 
 Question. 
 
 Qmd Susceptores tui & Susceptrices 
 turn tuo nomine pncstiterunt ? 
 
 Responsio. 
 Tria mco nomine promiserunt ac 
 
 What have your Godfathers & 
 Godmothers then performed on your 
 
 account ? 
 
 Answer. 
 
 Three things on my account they 
 
 Eliz., as we have seen, has " of eternal life " for " of the kingdom of the 
 heavens : " " regni coelorum " (Vautrollier). Whitaker follows Queen 
 Eliz. in the Latin, and in the Greek has w/e aluviov. Nowell and Petley 
 have the adj. ovpavlov. 
 
 Q u i d p raestiterunt? " Quid promiserunt pro te Compatres, & 
 Commatres ? " (Queen Eliz.). 
 
 " Quid tuo nomine turn susceptores fecerunt ? " (Vautrollier). 
 
 " Quid tune pro te consponsores illi susceperunt ? " and ri TOTI aviSe- 
 Zavro at iroifaiiv iietivoi ol tyyv/jrai. (sic) (Nowell's Small Catechism.) 
 
 turn. Mr. J. G. Fitch, M.A., Assistant Commissioner to the late En- 
 dowed Schools' Commission, and one of Her Majesty's Inspectors of 
 Schools, said, in his Lectures on Teaching, delivered in the University 
 of Cambridge, Lent Term, 1880, that he had recited this question many 
 hundred times, all the while believing "then" was a verb meaning 
 " pledge : " an excellent illustration of the way in which children are too 
 often allowed to learn the words of the Catechism. 
 
 tuo nomine : "in your name," here equivalent to " on your account." 
 Cf. " tuo nomine " (Cic. Phil. i. 12) ; " alio nomine " (Cic. Rose. Com. 14) ; 
 " suo nomine" (Caesar B. G. i. 18) ; " meo nomine" (Tac. H. i. 29), etc. 
 
 So Queen Eliz. has " pro te." Whitaker, Petley, and Duport have 
 i>Kfp aov, " on your behalf," whereas in the answer they have " in my 
 name." Nowell's Small Catechism has " pro te"in the Latin; for the 
 Greek see above on "Quid praestiterunt?" Harwood, too, has here "tua 
 vice," and in the answer " meo nomine." 
 
 praestiterunt, or " become surety for," " warrant," " undertake." 
 Both this and the preceding question show that the child is responsible 
 for fulfilling its part when it is grown up. This is also clearly shown by 
 Nowell's Small Catechism : Ti r6r avicitavro at icoiiptiv, " What did ... 
 undertake that you would do," etc. 
 T r i a m e a e. " Tria meo nomine polliciti sunt." 
 " Primum, quod renunciarem Diabolo, mundo, & carnalibus con- 
 cupiscentijs." 
 " Dcinde, ut crederem omnes Articulos fidei Christianae."
 
 THE CATECHISM. 93 
 
 voveiunt; Primum, me abrenuncia- 
 turum Satanae & omnibus operibus 
 ejus, pompis & vanitatibus hujus 
 
 have promised and have vowed ; First, 
 that I would renounce Satan & all 
 his works, (the) shows & emptinesses 
 
 " Tertio, quod vellem obsequi praeceptis Dei, & ei seruire in sanctitate 
 & iustitia, omnibus diebus vitae meae" (Queen Eliz.). 
 
 " Tria promiserunt, primum, renuntiaturum me Diabolo & omnibus 
 operibus eius, pompis & voluptatibus huius seculi & pravis concupis- 
 centijs carnis. Secundiim, crediturum me omnibus fidei articulis. Ter- 
 tium, sanctam Dei voluntatem, & omnia eius praecepta obseruaturum, in 
 eisq'; per omnem vitam, perambulaturum" (Vautrollier). 
 
 " Tria DEO spoponderunt voveruntque meo nomine ; Primum, quod 
 Diabolum, cunctaque ejus opera, inanem pompam atque vanitatem impij 
 mundi, & vitiosos omnes carnis appetitus funditus repudiarem. Secun- 
 dum, quod Christianae fidei Articulos universes crederem. Tertium, quod 
 sanctissimae Dei voluntati obtemperarem, atque praeceptis ejus parere 
 (sic, and in 1584), & ad illorum rationem totius vitae formam dirigerem" 
 (Nowell's Small Catechism). 
 
 promiserunt refers to the Church ; " voverunt," to God. 
 
 abrenunciaturum: " adeo ut nee eas sequuturus sis nee iis te duci 
 permissurus " (Baptismal Service in Durel). 
 
 The English Version of Edward and Elizabeth had " forsake," not 
 " renounce." It is somewhat curious that the compilers of the Catechism 
 have left this first promise and vow unexplained, except in so far as the 
 explanations of the other parts throw light upon it. This, perhaps, partly 
 accounts for the general ignorance on this subject. 
 
 Satanae: " Diabolo," Queen Eliz., Vautrollier, Nowell, and Harwood. 
 rif Ata/3o\y, Whitaker, Nowell, Petley and Duport : the last three with 
 small initial. 
 
 operibus ejus. So Norton, Petley, and Duport have airov, and 
 Harwood, " illius." 
 
 In Eds. 1685, 1687, 1696, 1703 of Durel, "ejus" is omitted. 
 
 pompis : "shows" in Janua Linguanun, where also "vanitas" is 
 " lightnesse," and "nequam" "naught" or "vile." Cf. "The water is 
 naught " (2 Kings ii. 19), and " the midst of a naughty world" in the present 
 form of Ordinal. In the Baptismal Service Durel has " inani pompae et 
 gloriae hujus saeculi, omnibus ejusdem cupiditatibus." 
 
 In Petley and Duport the words for both pomps and vanities are sin- 
 gular, and are under the vinculum of a common article. So Nowell's 
 Small Catechism, ry Kivy TTO/XTTJJ icai /iarai6r/;n. Petley and Duport have 
 the same substantives.
 
 94 
 
 mundi nequam; & omnibus pravis ; of tliis naughty world ; & all crooked 
 
 concupiscentiis carnis. Secundum, me | longings of flesh. Secondly, that I 
 
 omnes fidei Christianae articulos j would believe all points of Christian 
 
 crediturum. Tertium, me sanctam j faith. Thirdly, that I would observe 
 
 Dei voluntatem & illius mandata ser- God's holy will & his commands, 
 
 vaturum, & in iis ambulaturum om- I & walk in them on all days of my 
 
 nibus diebus vitae meae. i life. 
 
 The First Prayer Book of Edward VI. had "the devil and all his works 
 and pomps," etc. (Parker and Co.). 
 
 For " vanitatibus " Harwood has " nugis." 
 
 Bagster has " scelerati hujus mundi," and a comma for the semicolon. 
 
 pravis. So in Tert. adv. Marc. iv. 36. cir. fin. "fidei . . . pravae," 
 " a perverse faith," i.e., directed to a wrong object. 
 
 concupiscentiis. Alesshas after " concupiscentijs " " pugnantibus 
 cum lege Dei," which Queen Eliz. did not retain. Nowell's definition of 
 the word is " rerum malarum appetitus, vel appetitio " (Large Catechism). 
 
 articulos. Not the Articles of the Church, of course, but the "joints," 
 clauses, sentences, or points of the Creed : in the Creed hereafter given 
 each "articulus" is commenced by a capital letter. apOpa, "joints" 
 (Petley). Kt<f>d\aia, "heads" (Whitaker, Nowell, and Duport). 
 
 crediturum. Note this verb with the ace. simply, as in the next 
 question, and cf. with last clause of the Creed. Aless here has " quod 
 crederem," not as Queen Eliz., " ut crederem." 
 
 mandata. Called in the Communion Service " Decalogum : " the word 
 " mandates " might be kept. Cf. Maunday Thursday, the most reason- 
 able explanation of which is perhaps that it is a corruption of Mandate, 
 or Maudate Thursday, as being the day on which was given the New 
 Commandment. 
 
 Whitaker has ivro\a7s, and so has Nowell's Small Catechism. Petley 
 and Duport have IvraXpaoi, a word which is only used in the New Testa- 
 ment of the commandments of men. 
 
 in iis ambulaturum: " iis " probably only refers to " mandata," 
 but it might also refer to " voluntas." 
 
 Harwood, "ad illorum normam me totam vitam meam directurum." 
 
 An non promiserunt ? Bagster's Ed., " Nonne putas," etc. 
 " Nonne putas te esse astrictum vt credas atque facias ilia, quae ipsi tuo 
 nomine promiserunt?" (Queen Eliz.). Aless had a different version: 
 " Scis ne etiam quae debes credere, & facere ? " 
 
 1 Putdsne te coram Deo deuinctum esse & obstrictum, vt ea omnia 
 credas facias quae tuo nomine illi susceperunt?" (Vautrollier;.
 
 THE CATECHISM. 95 
 
 Qu<fsiio. I Question. 
 
 An non putas te teneri ea credere, 
 & facere qnae tuo nomine promise- 
 
 runt ? 
 
 Do you not think then that you 
 are bound to believe those (things), 
 and to do (those things) which they 
 have promised on your account ? 
 
 " Tenerine te pttta s, ca credere &> praestare, quae illi pro te recepemnt?" 
 Nowell's Small Catechism, where the Greek is, OUKOVV vo^ti^ TO auv 
 7Trtj'nXtj<; tpyov tii'ai, K.T.\. 
 
 In " An non," etc., there is an ellipsis of a prior question, such as, " Is 
 that all ? " " Are they alone bound ? " The sense of " An " is represented 
 by Arnold (" Lat. Prose Comp.," Part I. p. 36) by the insertion of 
 " then." 
 
 ovicovf j>ojuiiie i>7roxpfwt,' &V) Ka <- on 60Ei'\e K.T.X. (Duport). This is good 
 as laying stress on the personal responsibility of the child baptized, and 
 on the binding character of the ceremony. 
 
 Hanvood has " An non." 
 
 ea credere. Probably the " ea" is intended to refer both to "credere " 
 and "facere," but there should have been no comma after "credere," or 
 else one also after " facere ; " as in English Version ' c to believe, and to 
 do, as," etc. Eds. 1685, 1687, 1696, and 1703, however, agree with this 
 of 1670. 
 
 Bagster's Ed. has a comma after " facere." 
 
 Petley's pointing is like Durel's, Triartvuv Tt, <cai tpyatffOai. So is 
 Duport's iriffTtvuv re, KUI irparTuv. Whitaker has no comma before the 
 Kai, nor has Nowell's Small Catechism. The latter has irpdrrtiv, the 
 former ipyu%ta6ai. Harwood, " ad ea credendum et praestandum 
 quae," etc. 
 
 tuo nomine. Here Messrs. Bright and Medd have " tuo nomine," 
 but in the previous answer " in meo nomine." 
 
 I m 6 m e a e. " Ita certe : atq ; id Dei auxilio sum facturus, & gratiam 
 ago ex animo coelesti Patri, qui me ad hac gratiam per Dominum nostrum 
 lesum Christum uocauit, eumq ; toto pectore precor, ut porro largiatur 
 mihi gratiam, ut in ea perseverem usq ; ad finem uitae " (Queen Eliz.). 
 Aless's version commenced differently : " Scio, & Dei auxilio uolo, & 
 gratiam ago," etc., the rest being followed by Queen Eliz. Whitaker also 
 differs here : "Ita certe : atque id Dei gratia facturus sum," etc. 
 
 " Equidem puto, Dedq ; adiuuante ita faciam. Patri item coelesti gratias 
 ago immortales, quod me dignatus sit per Dominum lesum Christum ad 
 hanc salutis viam vocare, ipsumq ; vehementer oro, vt me ita sua gratia 
 confirmet, in eadem vt permaneam ad finem vsque vitae meae " (Vautr.).
 
 THE CATECHISM. 
 Responsio. 
 
 Imo sane, Deoque aHjuvante fa- 
 ciam. Et ex animo Patri nostro 
 coelesti gratias ago quod me ad hanc 
 
 Yea surely, and God helping (me) 
 I will do. And from (my) heart I 
 give thanks to our heavenly Father 
 
 salutis viam vocavenf, per Jesum that he has called me unto this way 
 
 " Maxim& profecto. Et Deo opem mihi atque auxilium ferente, enitar 
 quantum quidem facere potuero. Coelesti vero patri maximas ex animo 
 gratias a^o habedque, quod me per lesum Christum Servatorem in hunc 
 salutis statuiu deduxerit. Simulque Deum precor ut divina me virtute 
 sua imbuat, qu6 euudem usque ad extremum spiritum, & ultimum vitae 
 finem, perpetuo retineam " (Nowell's Small Catechism). 
 
 Bagster ha,s " Immo sane; "and a comma after "adjuvante." Also 
 commas after " ago," " Christum," and "rogo." 
 
 ex animo : heartily. Whitaker, Petley, and Duport, xapcioc. 
 
 gratias ago: I give, render, return, or express my thanks. " Habere 
 gratiam " is to feel grateful ; " referre gratiam," to requite a favour. 
 
 Nowell has "ago habedque." Duport has tvxapiffru, Whitaker and 
 Petley having the participle. 
 
 hanc salutis viam. So Eds. 1680, 1685, 1687, 1696, 1703 : so, too, 
 Vautrollier (see above), and J. W. Parker's Prayer Book, and Bagster. 
 Not " state of salvation," as our English Version, but " way" or "path." 
 There is no assertion here of complete salvation in this life, but the con- 
 trary is directly implied in the words " ut in ea," etc., " that I may con- 
 tinue in that (way) right on up to my life's end." Aless, Queen Eliz., 
 and Whitaker have " ad hanc gratiam," " unto this grace," which agrees 
 with the sense given by Vautrollier and Durel. In the Greek, Whitaker 
 has, in his own Prayer Book, tig rcwn/v Ifti rnv x&P lv - Petley, too, has '.* 
 Tavrqv ifu rqv rife ffwnjpiaf xdpiv, " unto this grace of salvation." Duport, 
 however, who usually follows him closely, has tig ra.vrr\v rjc <ru/rjpi'a 
 Karaaraaiv, which is at least not good Greek. Nowell's Small Catechism 
 has also tig ralmiv ri/t aianpiaf (sic, but ffianjpiag in 1584) Karaaruaiv, & 
 " in hunc salutis statum " in the Latin; and this latter Parsell, 1713 and 
 1716, G. Bowyer, 1733 and 1744, and Harwood also have ; so, too, have 
 Messrs. Bright and Medd. 
 
 Compare for Durel's version Acts xvi. 17. " Isti homines serui dei 
 excels! sunt qui annuntiant vobis viam salutis," Vulgate (Ed. MDLXXIII. 
 in the Bodleian) ; English Version, " These men are the servants of the 
 most high God, which show unto us the way of salvation." 
 
 For "salutis," translated "safety" in theological writings, see Nowell,
 
 THE CATECHISM. 97 
 
 Christum Servatorem nostrum. Deum j of safety, through Jesus Christ our 
 
 " quae enim nobis spes esset reliqua salutis per ilium, qui seipsum non 
 servant ?" "for what hope of safety should we have had left by him that 
 had not saved himself? " Norton's translation (1570). 
 
 In The Catechism Set forth in the Book of Common- Prayer > Briefly 
 explained, etc. (Tho. Marschall, D.D., Rector of Lincoln College), 
 " Printed at the THEATER in OXFORD. Anno Dom. 1679," we find upon 
 " state of salvation :" "Common Calling is that whereby a nation, city 
 or family are called to the knowledge of the meanes of salvation. Special, 
 or effectual Calling, is that whereby God calleth his elect, out of their 
 natural state of sin, unto holyness and salvation, through Christ Jesus ; 
 and that ordinarily by meanes of the Gospel preached." The Imprimatur 
 of Joan. Nicholas Vic-Can. Oxon. is dated March 2oth, 1678. 
 
 Again, in " A Comment on the Book of Common-Prayer," W. Nicholls, 
 D.D., 1710, there is a note as follows : " Called me to this state of Salva- 
 tion.] By calling us to a state of Salvation is meant, God's admitting us 
 at our Baptism into that Holy Religion which we profess, and by which 
 we enjoy all the necessary means of Salvation." Again, Bishop Beveridge, 
 in "The Church Catechism explained," 1705, writes : ''''into this state of 
 Salvation, that is, into such a state and condition of life wherein he may 
 be saved, and shall certainly be so, if he doth but perform what he pro- 
 mised, when he was by Baptism admitted or brought into it, and what 
 he hath now promised again. . . . But though he be now in a state of 
 Salvation unless he continue in it he cannot be saved." 
 
 vocaverit. Eds. 1685 and 1687 have no comma, but Eds. 1696 and 
 1703 have. 
 
 Servatorem. Better Latin than " Salvator," which Cicero thought 
 did not express the Greek ao>ri]p. Nowell says, "neque enim aliud 
 Hebraeis est JESUS, quam 2wn)p Graecis, Latinis SERVATOR." Messrs. 
 Bright and Medd have "Salvator." 
 
 u t c o n fi r m e t. So, too, Vautrollier (see above). Remark the differ- 
 ence from the English Version, " to give me his grace : " here it is said, 
 we may note, to be the office of God (not of the Bishop) to " confirm " or 
 " strengthen." 
 
 Whitaker has x a p'r0ai ^oi. Petley has xapiZtvOai /tot ; Duport, again 
 differing from him, has Sovvai /zoi n)v ya.piv avrov. Harwood, " ut mihi 
 suam gratiam impertiat." 
 
 NowelPs Small Catechism has " ut divina me virtute sua imbuat," and 
 in the Greek T>)I> Ot'iicqv avrov cvvapiv ifiol tfiiroiiiv. 
 
 gratia. Never translated " grace," but " favour " in Jamia. So Arch-
 
 98 THE CATECHISM. 
 
 ttiarn rogo ut me ita suS gratia con- Saviour. I also ask God so to 
 firinet ut in ea permaneam usque ad strengthen me by his favour that I 
 finem vitae meae. may continue in that (way) right on 
 
 j up to my life's end. 
 
 bishop Seeker defines the inward part of a sacrament as " some favour 
 freely bestowed on us from Heaven : " again, " a Sacrament expresses 
 . . . some Grace or Favour towards us : " once more, " a sacrament is a 
 Sign or Representation of some heavenly Favour " (" Lecture on Cate- 
 chism," vol. ii. p. 209). Norton, also, occasionally translates "gratia" 
 by " favour." 
 
 confirmed Eds. 1685, 1687 have comma; Eds. 1696, 1703 have no 
 stop. 
 
 ad fi n e m : " ad extremum spiritum meum," Hanvood ; which appears 
 to be taken from Nowell's Small Catechism, " ad extremum spiritum, & 
 ultimum vitae finem." 
 
 Caiec h istes. The more correct Greek word is Kanjx'/"k, which, how- 
 ever, appears not to have been Latinized. Hieronymus uses " Cate- 
 chista." Queen Elizabeth has " Question " in English Version, and 
 *' Quaestio " in Latin : Vautrollier and VVhitaker have " Quaestio." Cf. 
 note on " CATECHISMUS " above. The reason why we have " Catechist," 
 and not " Question," in our present Prayer Book of 1662, in this passage 
 and where the child is requested to say the Lord's Prayer, is that these 
 sentences are hortatory or imperative, and not interrogative. 
 
 Petley of course has 'Epurrjffie, which Duport alters in accordance with 
 the revision of 1662, and he has Karr/x'^c. 
 
 Recita articulos : " Recita articulos Fidei." (Queen Eliz.) "Re- 
 cita fidei articulos " (Vautrollier). " Recita mihi articulos fidei Chris- 
 liatiae" (Nowell's Small Catechism). " Recitare " is used for " rehearse " in 
 Jamia Linptarum, and it is rendered by "rehearse" in Norton's trans- 
 lation of Nowell's Large Catechism. " Recita memoriter" (Harwood). 
 
 fidei. See next note. "When we beleeve another's report, that is 
 beleefe [faith]," Lat. Fides : Janua Linguarum. This is a kind of faith ; 
 Christian faith differs, being a special gift of God, and the fruit of His 
 Spirit. 
 
 tuae. In Eds. 1685, 1687, 1696, 1703, for "tuae" we find " tui," the 
 genitive of the pronoun : in the next question we have, however, " tuae " 
 the pronominal adjective. These editions also have " Fidei " and 
 " Articulos." 
 
 Bagster's Edition has " tui." Harwood has " tuae."
 
 THE CATECHISM, 
 
 Catcchistes. 
 
 Recita fidei tuae articulos. 
 
 Responsio. 
 in Deum Patrem omni- 
 
 Instructor. 
 
 Rehearse (the) points of your faith. 
 
 An$<wer. 
 
 T BELIEVE on God (the) Father 
 
 potentem,creatoremcoeli& terrae: almighty, creator of. heaven & 
 
 Et in Jesum Christum Filium ejus \ earth : And on Jesus Christ his only 
 unicum Dominnm nostrum, Qui j Son our Lord, Who was conceived 
 conceptus est de Spiritu sancto, Natus from the holy Ghost, Was born of 
 
 (3 R F. r> O A men. The Eds. 1685, 1687, 1696, 1703 have " 
 
 " Credo in Deum Patrem Omnipotentem," etc., Queen Eliz. The 
 Creed in the Morning Service there, is the same as Durel's, with some 
 differences in pointing and capitals, e.g., " natus," " crucifixus," and two 
 divergencies, " ad inferna " and " Et vitam." Aless had given the Creed 
 in full in the Catechism : he has " ad inferos," and " Et in Spiritum 
 sanctum, sanctam Ecclesiam Catholicam," etc. The Creed in Vautrollier, 
 which is given in full in the Catechism, and not the first words only, as 
 in Queen Eliz., is the same as that in the Morning Service of Queen 
 Eliz., but again with differences of pointing. 
 
 The Creed given in Nowell's Large Catechism agrees in the main with 
 Queen Eliz., but with five divergencies, mentioned below. These same 
 divergencies occur in his Small Catechism, with one other notable point 
 (see note on " Sanctam Ecclesiam Catholicam "). 
 
 Patrem. Nowell's Greek (Small Catechism) is here pointed 9tbi>, 
 
 iraripa TravTOKparopa, /.-.r.X. 
 
 omnipotentem. Ed. 1696 has no stop here. Eds. 1685, 1687, and 
 1703 have a semicolon. 
 
 unicum. Eds. 1685, 1687, 1696, 1703 have a comma here. 
 
 d e. Nowell also has " DE " in both Large and Small Catechisms, but in 
 his explanation in the former he has " e." 
 
 Whitaker, Nowell, Petley, and Duport have IK. For "de," cf. " Deum 
 de Deo," in Nicene Creed. 
 
 sancto. So Eds. 1696, 1703 ; but Eds. 1685, 1687 have " Sancto." 
 
 Natus: " natus," Queen Eliz. ; it being part of the same " articulus " 
 as " conceptus." 
 
 Virgine. Whitaker, Nowell, Petley, and Duport have "the (rife) 
 Virgin," rightly. Cf. the Greek of Matthew i. 23 with the Hebrew and 
 Greek of Isaiah vii. 14. 
 
 Harwood has " de " here. 
 
 8
 
 '1 00 
 
 THE CATECHISM. 
 
 ex Maria Virgine, Passus sub Pontio 
 Pilato, Crucifixus, mortuus & sepul- 
 tus, Descendit ad inferos ; Tertia die 
 Resurrexit a mortuiis, Asccndit ad 
 coelos, Sedet ad dexteram Dei Patris 
 omnipotent!*: Ind venturus est judi- 
 care vivos & mortuos. 
 
 Credo in Spiritum Sanctum, Sanc- 
 tam Ecclesiam Catholicam, Sanctorum 
 Communionem, Remissionem peccat- 
 onun, Carnis resurrectionem, ac Vitam 
 aeternam. Amen. 
 
 Mary (the) Virgin, Suffered under 
 Pontius Pilate, Was crucified, died & 
 was buried, Went down unto those 
 below ; On (the) third day Rose again 
 from (the) dead, Went up to (the) 
 heavens, Is sitting at (the) right hand 
 of God (the) Father almighty : Thence 
 is to come to judge living & dead. 
 
 I believe on (the) Holy Ghost, (The) 
 Holy Catholic Church, (The) Fellow- 
 ship of (the) Holy, (The) Remitting 
 of sins, (The) rising again of Flesh, 
 and (the) Life everlasting. Amen. 
 
 sub Pontio Pilato. Whitaker, Nowell, Petley, and Duport have 
 tVi Hovriov JTiXarov, "in the time of," etc. The First Prayer Book of 
 Edward VI. has " Ponce Pilate." 
 
 Crucifixus: " crucifixus," Queen Eliz. ; so making it part of the 
 same " articulus " as " Passus." 
 
 m o r t u u s (sc. est} : " died," not " was . . . dead," as English Version. 
 
 s e p u 1 1 u s : Nowell " SEPULTUS EST." in both Large and Small Cate- 
 chisms. In the latter, however, the Creed is in small type. 
 
 ad inferos : or, "unto the other world," as Jamia translates "in- 
 feros : " a good rendering, as implying in no way the place of torment, which 
 all such expressions as " the world below " or " beneath," " the lower," or 
 " nether world," etc., more or less do imply. The " inferi " are simply 
 the dead, as opposed to those who are " super terram " (see Command- 
 ment V.). For the place of torment Janua uses " Orcus," " Erebus," 
 " Avernus," and " Gehenna." Nowell has the same as Durel, and Norton 
 translates " inferos " by "hell;" but in his explanation Nowell (Large 
 Catechism) shows he meant simply that place where both " the souls 
 of the unbelieving" and "the dead, which, while they lived, believed in 
 Christ," were to be found. Tho. Marschall, D.D., in "The Catechism, 
 etc., Briefly explained," 1679, says on the word "hell," "after Christ was 
 dead and buried, his Soul and Body continued for a time in a separate 
 condition under the dominion of death : which condition is sometimes 
 signified by the Grave or Hell." 
 
 Queen Eliz. and Whitaker have "ad inferna" (sc. loca), "unto the
 
 THE CATECHISM. 101 
 
 places below." Whitaker, Nowell, Petley, and Duport have tig >'icov, 
 "unto (the abode) of Hades," which is as indefinite as "ad inferos." 
 
 a m o r t u i i s. " a " is " from," not " out of," Cic. Caec. 30. Nowell 
 also has "a," but Whitaker, Nowell, Petley, and Duport k. 
 
 "mortuiis " may be a misprint, but more probably is like " hijs " for 
 " his," and such forms, which occur in abundance in Queen Eliz., etc. 
 Eds. 1685, 1687, 1696, 1703 have "mortuis." 
 
 The definite article is only inserted before " dead " because the English 
 idiom unfortunately demands it : " dead ones " would perhaps be better, 
 but harsh. Whitaker, Nowell, Petley, and Duport rightly omit the article 
 both here and below in " to judge," etc., where the English also allows 
 the omission. 
 
 coelos. So Whitaker, Nowell, Petley, & Duport have ovpavovg. 
 Nowell has " COELUM." 
 
 S e d e t : "is sitting," present. The king " sitteth (sedet) the Queen 
 standing by," Janua. Nowell (Large Catechism, Norton's translation) 
 says, " Kings use to set them on their right hands to whom they vouchsafe 
 to do highest honour, and make lieutenants of their dominion." 
 
 ad dexteram Dei. Whitaker and Nowell (Small Catechism) have 
 simply tK ctKitiv TOV Trarpbg, K. T .\. Duport and Petley have Qtov Uarpog. 
 
 I n d e : " UNDE," Nowell. 
 
 v e n tu r u s e s t : the subject is " Qui," which is the subject also of all 
 the verbs from " conceptus." Duport, after using participles for the other 
 verbs, has here '69tv ^iXXtt ir.r.X. 
 
 j u d i c a r e : "AD JUDICANDUM," NowelL 
 
 in Spiritum Sanctum: called " holy," says Nowell, " Not only 
 for his own holiness, which yet is the highest holiness, but also for that by 
 him the elect of God and the members of Christ are made holy. For 
 which cause the holy scriptures have called him ' the Spirit of Sanctifica- 
 tion ' " (Large Catechism). 
 
 Sanctam Ecclesiam Catholicam. It is worthy of close atten- 
 tion that, in the Greek, Whitaker, Nowell, Petley, and also Duport have
 
 102 THE CATECHISM. 
 
 t rt)v (not it rnv) ajiav tKK\jjffiav KaOoXucijv, repeating TTUTTIVU, but with- 
 out the ti'c ; thus making all the subsequent nouns dependent upon this 
 verb, and at the same time, by the omission of the tic, drawing an emphatic 
 distinction between our belief in the Father, in the Son, and in the Holy 
 Ghost, and our belief that there is a Holy Catholic Church, etc. We 
 cannot without idolatry believe on any person or thing except God. So 
 Nowell in his explanation writes, " Now remaineth the fourth part, of the 
 Holy Catholic Church" etc. ; clearly dividing the latter part of the Creed 
 from the three former divisions on the Trinity ; and further on he writes, 
 " credere [not ' in '] Sanctam Catholicam Romanam Ecclesiam." So in 
 his Vocabulary at the end of his Catechism, Nowell writes, " Credo, cum 
 accusative, et praepositione ; nostrum ; ut credere in Deum, i.e., Deum 
 vere agnoscere, illi fidem habere, illi confidere, spem et fiduciam omnem 
 in illo collocare ; nam haec omnia simul complectitur. Credo item, cum 
 solo accusativo, ut Credo resurrectionem mortuorum, et vitam aeternan-, 
 id est, certo expecto, vel spero ; nostra sunt." He therefore drew a sharp 
 distinction between " Credo in," which is used of the Deity, and means to 
 acknowledge, have faith in, trust, and place hope and confidence in him, 
 and "Credo" with the accusative, meaning to expect or hope for. He 
 evidently regards, then, the last two clauses of the "fourth part" of the 
 Creed as dependent on " Credo," and not " in," and therefore presumably 
 the other three clauses of that part are also dependent upon " Credo " 
 simply. 
 
 There are reasons for thinking that Durel also intended "Sanctam 
 Ecclesiam," etc., to depend directly on " Credo," in the same way that in the 
 Creed in the Communion Service he puts " in " before each person of the 
 Trinity, but not before the Catholick and Apostolick Church ; just as Petley 
 and Duport there also make the Church, etc., to be governed simply by 
 vnrrtvtti. Durel there has " Et unam sanctam, Catholicam, Apostoli- 
 cam Ecclesiam." So here Durel probably meant "Ecclesiam" to be 
 governed directly by " Credo." Otherwise he would have repeated the 
 preposition, as Classical usage requires and as he does elsewhere : cf. 
 " de terra ygypti, de domo servitutis ;"and again, "ex toto corde, ex tota 
 mente, ex tota anima, & ex totis viribus ; " and " ab omni peccato, ac 
 malitia, ab hoste animorum & ab aetcrna morte."
 
 THE CATECHISM. 103 
 
 It may be added that in Queen Elizabeth's Latin Prayer Book, in that 
 printed by Vautrollier, and also in the English Book of Queen Eliz., 
 there is a full stop after the clause of belief on the Spirit. " I believe in 
 the Holy Ghost. The holy Catholic Church. The," etc., Queen Eliz. 
 English Version. In the Latin versions at all events it is improbable 
 that the preposition " in " was intended to govern any words after a full 
 stop ; whereas " Credo " might well be understood as in the second part 
 of the Creed : " Et (sc. Credo) in lesum Christum," etc. 
 
 That this construction, " Credo Sanctam Ecclesiam Catholicam," is in- 
 tended in the Latin versions, also appears from the following facts. 
 Firstly, in Whitaker's Greek and Latin Prayer Book (parallel columns) 
 we find in the Latin " Credo in Spiritum Sanctum. Sanctam ecclesiam 
 Catholicam. Sanctorum," etc. ; and in the Greek column, HUTTIVU ti$ 
 irvtvfia a'yioi', TTKJTIVV) rf\v ayiav iKK\r)aiav (f.r.X. 
 
 Again, in Nowell's Small Catechism, we have the Greek and Latin 
 in parallel columns. In the former we find irimtvu tie irvtv{ia iiyiov irtartlno 
 ri)v ayiav (sic) txicXriaiav KaOoXiKr/v, K.T.\. In the Latin we have " Credo in 
 Spiritum sanctum : sanctam Ecclesiam Catholicam, sanctorum commu- 
 nionem," etc. ; i.e., a colon dividing the first clause from the rest, which 
 are only divided from one another by commas. This is the same in both 
 Ed. 1584 and 1633. 
 
 So, too, in " Catecheticae Versiones Variae," etc., " The common Cate- 
 chismein foure Languages," London, 1638, we find in the English column, 
 " I beleeve in the holy Ghost : the holy Catholique Church : " etc. ; and 
 in the Latin, " Credo in Spiritum Sanctum : credo sanctam Ecclesiam 
 catholicam," etc. ; showing that, even where a colon divided the clauses 
 in the English, "in" was not supposed to govern " Church," but "Church" 
 was thought to be governed directly by " believe." 
 
 Again, in " A Comment on the Book of Common-Prayer," etc., by 
 William Nicholls, D.D., London, MDCCX, we find as follows : "XV. By 
 believing in the Holy Ghost, we profess him to be very God," etc. "XVI. 
 From the Article of the Catholick Clnirch we believe, That there is a 
 number of Men," etc. "XVII. By the Article of the Communion of 
 Saints we believe, That there is a Communion," etc. : this clearly shows
 
 I0 4 THE CATECHISM. 
 
 that Nicholls did not think the Creed expressed " belief in" but simply 
 belief of the existence of a Church. 
 
 Before leaving the subject we may compare " Peres the Ploughmans 
 Crede " (circa 1394), " CREDO. LEUE thou on oure Louerd God . . . 
 And on gentyl Jesu Crist . . . And in the heighe holly gost holly y 
 beleue, And generall holy Chirche also hold this in thy mynde," etc. 
 
 Sanctorum Communionem. Nowell in his explanation gives 
 this clause of the Creed in the form "CREDERE SANCTORUM COMMUNIO- 
 NEM" (Large Catechism), showing that he did not consider "Communio- 
 nem " at all events to be governed by "in : " " we believe 'the communion of 
 saints'" (Norton's translation). It follows the previous clause " Sanctam 
 Ecclesiam Catholicam ", " Because these two belong all to one thing " 
 (ditto). 
 
 This clause was explained at the attempted Revision of 1689 as the 
 "fellowship of all true Christians in faith, hope, and charity." 
 
 As the words" Sanctum " and " Sanctam" are used immediately before 
 or " Holy," it seems better to retain the word " Holy " here. " Saints " in 
 the modern sense is " coelitibus " in Janua ; where also " communionem " 
 is " fellowship." Cf. note on " sanctificavit" in the next answer, and in the 
 Fourth Commandment. " Sanctificare " is to make holy, or hallow, and 
 " Sancti " are the hallowed. Cf. " All Hallows," i.e., " Omnium Sanctorum." 
 
 In the additional notes in Nicholl's Commentary on the Prayer Book, 
 we find " Sancti (h. e. fideles." 
 
 Remissionem peccatorum. The Rev. E. Daniel writes (" The 
 Prayer Book," etc., London, p. 368) : " At first sight the connection 
 between this article and the Holy Ghost may not strike the reader. It is 
 this. The Church is the instrument which God has appointed to convey 
 to man the forgiveness of sins and it is to the Holy Spirit the Church 
 owes its existence and its powers. It is the regeneration effected by the 
 Holy Spirit in Baptism which secures the remission of sins ; it is by the 
 gift of the Holy Ghost that the ministers of the Church are empowered 
 to authoritatively declare to those who are truly penitent and believe his 
 holy gospel the forgiveness of sins which they commit day by day." With 
 this we cannot agree. The very fact that such connection might "not
 
 THE CATECHISM. 105 
 
 strike the reader" is an argument against the implication of any such 
 connection in a Creed quoted in a Catechism or simple form of Instruction 
 for the young and unlearned. 
 
 The keys, which are given unto the Church, says Nowell (Large Cate- 
 chism, Norton's translation) are "that power of binding and loosing, of 
 reserving and forgiving sins, which standeth in the ministry of the word 
 of God" (quae in verbi Divini ministerio sita est). Again, " M. What 
 meanest thou by this word ' forgiveness' ? S. That the faithful do obtain 
 at God's hand (a Deo impetrare) discharge of their fault and pardon of 
 their offence : for God, for Christ's sake, freely forgiveth them their 
 sins," etc. 
 
 Dr. Harrison writes to us : "Our Nicene Creed is quite wrong on the 
 doctrine of Baptism. Cyril, Bishop of Jerusalem, recites an article from 
 an earlier form of it as follows : ' I believe in one Baptism of Repentance 
 for the remission of sins.' This is the obsolete Baptism of John, and not 
 Christian Baptism. Cyril, accordingly, in his exposition of this article, 
 distinctly maintains that John's Baptism conveyed the remission of sins. 
 Now John's Baptism was for, or in order to, repentance or conversion ; 
 and repentance was for, or in order to, remission. The error, when dis- 
 covered, was only partially corrected by leaving out the words 'of repent- 
 ance.' By this omission the Creed ceased to teach John's Baptism, but 
 it was made to teach Christian Baptism as being for, or in order to, the 
 remission of sins, which I am sure is neither the phraseology nor the 
 doctrine of Scripture." 
 
 Cam is : the same word used to translate "flesh" in "lusts of the 
 flesh " in the third answer ; for the latter, cf. the use.of " pulpa " in Persius 
 Sat. ii. 1. 63, with the attribute "scelerata," "this sinful pampered flesh of 
 ours " (Conington). Nowell (Vocab. to Large Catechism) gives two senses 
 of " Caro " : (i) " pro generehumano," (2) " pro vitiosa et corrupta natura." 
 
 resurrectionem: "rising again." So Wiclif, " again rising." 
 Here, again, Nowell's Large Catechism has " CREDO RESURRECTIONKM 
 CARNIS, ET VITAM AETERNAM " in his explanation : this also shows that 
 these two clauses are governed by " Credo," not " in." 
 resurrection of the flesh," etc. (Norton).
 
 106 THE CATECHISM. 
 
 Question. 
 
 Quid potissimum doceris in his 
 fidei tuae articulis? 
 
 Responsio. 
 Primo, doceor credere in Deum 
 
 What are you especially taught in 
 these points of your faith ? 
 
 Answer. 
 Firstly, I am taught to believe on 
 
 Patrem, qui me & mundum univer- God (the) Father, who has made me 
 sum condidit. & (the) whole world. 
 
 a c V i t a m : the last " articulus " begins at " Vitam." Queen Eliz. has 
 "et vitam," making " Carnis aeternam" one clause. Nowell. Petley 
 and Duport omit raJ, but Whitaker has it. 
 aeternam: or" eternal." 
 
 Before leaving the Creed we must note the differences, though slight, 
 in the Latin version given in Bagster's Polyglot Prayer Book (Ed. 1866), 
 which in the main follows Durel verbatim. 
 
 In his first edition (1821), the edition "first published by W. Boivycr 
 in 1720" is said to be followed (see Part II. chap, i.), but in the edition 
 of 1866 no acknowledgment of the authorship is made. Singularly 
 enough there is no copy of Ed. 1821 in the Bodleian. 
 
 His text in the main follows Durel verbatim, but there are considerable 
 divergencies of pointing, capitals, etc., and some few very important 
 differences in the language itself. For the latter, at all events, there is 
 no warrant in any edition of Durel published during his lifetime or for 
 the remainder of that century. We shall endeavour to note most, if not 
 all, the divergencies throughout the Catechism, except such as"et"for 
 "&" and the changes in accentuation. 
 
 In the Creed we find commas after " Deum," "Christum," "mortuus," 
 " Dei," and " venturus est ; " a semicolon for a comma after " nostrum ; " 
 a colon for a semicolon after " inferos ; " a colon for a comma after "mor- 
 tuis " and " coelos ; " a full stop for a comma after " sepultus ; " and lastly, 
 small letters instead of capitals in "Et," "Qui," " Natus," " Passus," 
 " Crucifixus," " Tertia," " Resurrexit," " Ascendit," " Sedet," " Inde," and 
 " Sanctam." 
 
 Owing to the want of inflections in our language, stops are of the 
 utmost importance. It is only in the precision of legal language that we 
 can dismiss them. In ordinary sentences the insertion or omission 
 of even a comma may completely alter the doctrine they teach ; a notable 
 instance of this we shall have occasion hereafter to remark (see note 
 on "quod nobis datur"). Nor are capitals unimportant : there is, for 
 example, a great difference between " Verbum " and " verbum ; " the latter, 
 ' the word " of God ; the former, His " Word."
 
 THE CATECHISM. 107 
 
 Secundo, in Deum Filium, qui me 
 & totum genus humanum redemit. 
 
 Tertio, in Spiritum sanctum Deum, 
 qui me & omnes electos Dei sanctifi- 
 
 cavit. 
 
 Secondly, on God (the) Son, who 
 has ransomed me & (the) whole human 
 
 race. 
 
 Thirdly, on (the) Holy Ghost (as) 
 God, who has hallowed me & all 
 God's elect ones. 
 
 Quid potissimum. "Quid praecipue didicisti ex his articulis 
 fidei?" Queen Eliz. Aless had no " fidei." Whitaker has " discis." " In 
 illis fidei articulis quid praecipue discendum arbitraris ? " (Vautrollier). 
 " Quid ex hijs fidei articulis potissimum disci's?" (Nowell's Small Cate- 
 chism). In connection with the note above on "Sanctam Ecclesiam 
 Catholicam," it is interesting to note that no mention is made of the 
 Catholic Church, etc., in this summary. 
 
 Primb, doceor, etc. " Primum, didici credere in Deum Patrem, 
 qui creauit coelum & terrain. 
 
 " Deinde in Deum Filium, qui me redemit, & totum genus humanum. 
 
 " Tertio, in Spiritum sanctum, qui me sanctificat, & uniuersum electum 
 populum Dei" (Queen Eliz.). Whitaker has "disco," not "didici." 
 
 " Primum, disco credendum mihi esse in Deum Patrem, qui me & 
 vniuersum hunc mundum condidit. Secundo in Deum filium, qui & me 
 & totum genus humanum redemit. Tertio, in Spiritum sanctum Deum, 
 qui me & omnes Dei electos sanctificat" (Vautrollier). 
 
 " Primo in Deum Patrem credere, qui me, & mundum universum fabri- 
 catus est. Secundo, in Deum Filium, qui me, & universum genus hu- 
 manum redemit. Tertio, in Deum Spiritum sanctum, qui me, omnes 
 a Deo electos sanctificat " (Nowell's Small Catechism). 
 
 mundum: this word, and also " universus," " condere," and "redimere " 
 occur in Janua translated as here. Whitaker's, Petley's, and Duport's 
 word for " qui condidit " is cq/iiovjoyTjo-aj/ra. 
 
 redemit: or, " redeemed." 
 
 Spiritum sanctum Deum. " Deum," being placed after " Spiri- 
 tum sanctum" is emphatic. This clause in the Creed was originally intro- 
 duced on account of doubts of the Deity of the Holy Ghost. Duport has 
 Qtav ro Ili'tfi/m TO "Ayioi>, but it is to be remarked that, whereas he uses 
 the definite article here and in Qtbv rbv 'Ttov, he omits it before " Father," 
 saying simply Qibv narepa : and strictly in the case of the Son and of the 
 Holy Ghost Qtw is used predicatively. The versions of Vautrollier and 
 Harwood agree with Durel's. Queen Eliz., as we have seen, has not 
 " Deum " at all ; nor has Whitaker, who has only tic irvtvfiM ro ?">" in the 
 Greek. NowelPs Small Catechism has Qiiv and the article with all three.
 
 loS 
 
 THE CATECHISM. 
 
 i^tuestio. 
 
 Dicebas Susceptorcs tuos & Suscep- 
 trices tuo nomine promisisse, fe man- 
 data Dei Servaturum. Die mihi quot 
 sunt ilia ? 
 
 Responsio. 
 
 Decem. 
 
 Quae sunt ilia ? 
 
 Responsio. 
 A ipsa quae Deus tradidit capita 
 
 Question. 
 
 You were saying that your God- 
 fathers & Godmothers had promised 
 on your account, that you would 
 Observe (the) commands of God. 
 Tell me how many are these ? 
 
 Ansnvtr. 
 Ten. 
 
 Question. 
 What are those ? 
 
 T 
 
 Answer. 
 HOSE very ones which God has 
 
 sanctum. So Ed. 1696; Eds. 1685, 1687, 1703 have "Sanctum." 
 
 omnes electos. The word "omnes " (not " cunctos ") carries the idea 
 of individuality. Here again the Latin somewhat differs from the English 
 Version, which has, " all the elect people of God ; " to this Petley's and 
 Duport's Greek adheres : vuvra rbv (Duport ; Petley, avvoXov and no 
 article) TOV fttov ifXtKrov \a6v : and Whitaker's also, who, however, has 
 5Xov for vavra. So, too, " universum electum populum Dei " (Queen 
 Eliz.). But similar to Durel's are the versions of Nowell, " omnes a 
 Deo electos," and uv^vavTa^ m TOV ftiov cAtrrove (Small Catechism), of 
 Vautrollier, " omnes Dei electos," and of Harwood, " cum omnibus Dei 
 electis." " Electi Dei," Nowell says (Large Catechism), is " pro electi 
 a Deo." 
 
 sanctificavit. So Eds. 1685, 1687, 1696, 1703. Perfect, not as 
 English Version, present tense ; another mark of independence of this 
 Latin version. The perfect assumes that the "denuo nasci justitiae" has 
 by this time taken place. " The common Catechisme in foure Languages," 
 1638, has, "who hath sanctified" in the English. 
 
 The other versions collated (Queen Eliz., Nowell, Vautrollier, Petley, 
 etc.) have the present, adhering to the English Version. So Duport, 
 too, has ayiatov. For " sanctificavit " see note on " Sanctorum Com- 
 munionem." 
 
 Dicebas. Bagster has " Dixisti," followed by a comma. " Cum 
 responderis, Patrinos nomine tuo promisisse te seruaturum esse praecepta 
 Dei, die quot sunt ?" (Queen Eliz.). " Dixeras susceptores tuo nomine 
 promisisse, te mandata Dei obseruaturum, die igitur quot sunt ilia?"
 
 THE CATECHISM. 109 
 
 nge.simo Exodi, dicens, Ego sum ;' delivered in (the) twentieth chapter 
 Dominus Deus tuus, qui eduxi te of Exodu, saying, I am thy Lord 
 
 de terra ^Egypti, de domo ser- 
 
 vitutis. 
 
 God, who have brought thee out from 
 (the) land of Egypt, from a house of 
 
 thraldom. 
 
 (Vautrollier). " Dicebas sponsores illos tuos tuo nomine in se recepisse prae- 
 cepta te divina esse observaturum. Die mihi qiiot ea sunt" (sic in 1*584 
 also.) (Nowell's Small Catechism.) In the Greek he has Et7rt C avw for 
 " Dicebas." 
 
 Susceptores. Petley and Duport, 2vfiiraTpa S (sic). Nowell's Small 
 Catechism has ui KaraffravTt^ virip aov tyyw/roi. 
 
 Servaturum: small " s " in Eds. 1685, 1687, 1696, 1703. 
 
 s u n t : not " sint," but the mood shows there should be a comma after 
 "Die mihi," "quot" etc. being a direct question. But the pointing 
 is the same in Eds. 1685, 1687, 1696, 1703. Bagster inserts a comma 
 after " mihi." Queen Eliz. has the same mistake in pointing, and 
 Nowell and Vautrollier also. So has Whitaker, Xlyt troaa lari ; so has 
 Duport, Xtye poi irwrai ifoi ; Petley is right here, Xsyt dpa, iroaa iari ; 
 Nowell's Small Catechism has, in the Greek, Xeye Srj, Trvva iarlv avrti. 
 
 D e c e m . " Decem," Queen Eliz., Vautrollier, and Nowell's Small 
 Catechism. 
 
 Quae sunt ilia? " Quae sunt ?" (Queen Eliz.). " Die quae sunt ? " 
 (Whitaker). " Quae sunt ilia ? " (Vautrollier). " Quae ?" (Nowell's Small 
 Catechism). 
 
 EA ipsa etc. So Eds. 1685, 1687, 1696, 1703. " Ea quae Dominus 
 recensuit Exodi vicesimo, dicens : Ego sum Dominus Deus uester, 
 qui eduxi te de terra .<Egypti, ex domo seruitutis, &c. vt supra, ante 
 Communionem" (Queen Eliz.). Note "uester te." In the Communion 
 Service we have " Deus tuus." Aless had no preface, but began at once 
 with the Commandments. Whitaker retains " vester." 
 
 " DEUS AD HUNC MODUM EFFATUS EST. AUDI ISRAEL ; EGO SUM 
 DOMINUS DEUS TUUS, QUI TE EDUXI EX DOMICILIO SERVITUTIS 
 jEGYPTlAE " (Nowell's Large Catechism). In his Small Catechism he com- 
 mences, " Eadem, quae in vigesimo capite Exodi extant : quae Deus ipse 
 ad hunc modum effatus est. Ego sum," etc., as in the Large Catechism ; 
 but in Ed. 1584 he has " AEgiptiae." 
 
 Bagster's Edition inserts a comma after "ipsa," and "in" before 
 " capite," and has a colon instead of comma after " dicens." 
 
 tradidit : "spake," English Version, "recensuit," Queen Eliz. "pro-
 
 no THE CATECHISM. 
 
 I. NON habebis Decs alienos I I. THOU shalt not have another's 
 
 didit," Vautrollier. IXaXijoiv, the LXX., Whitaker, Petley, and Duport ; 
 the latter continues iv ry (ry in Ed. 1818) nVfo<m/ Kf^aXa/y, K.T.\. Har- 
 wood has " quae Deus, ut in capite vigesimo Exodi habetur, effatus est ad 
 hunc modum." 
 
 Ego sum : the version of the Commandments given by Durel is the 
 ordinary Vulgate version, with some differences in pointing and capitals, 
 and three small divergencies which are noted below. (The edition of the 
 Vulgate which we have consulted is 1573. See note on PATER noster.) 
 Messrs. Bright and Medd, in these three passages, have the same diver- 
 gencies as Durel. It is somewhat remarkable that in Vautrollier we find 
 two versions of the Commandments. The one in the Communion 
 Service is substantially the same as that in Queen Eliz., with divergencies 
 which we shall note. That in the Catechism, on the other hand, is in 
 parts the same as Nowell's. 
 
 " Quae Deus ipse prodidit capite vigesimo Exodi, dicens : Ego sum 
 Deus tuus, qui te eduxi ex ^gypto ex domo seruitutis " (Vautrollier in 
 Catechism). 
 
 de terra, etc. Here again Nowell, Petley, and Duport have *K 
 where Durel has " de." So, too, i OIKOV, LXX., Nowell, and Duport, 
 and tic co/iow, Petley. 
 
 Queen Eliz. has ' ; de terra" and " ex domo." 
 
 Harwood, following Nowell, has " ex domicilio servitutis ^gyptiae." 
 
 servitutis: " thraldome " in Janua ; " thraldom " or " bondage " in 
 Norton's translation of Nowell's Large Catechism. 
 
 I. NON. Eds. 1685, 1687, 1696, 1703 have "Non" throughout; 
 Bagster also has " Non." 
 
 " Deos nullos alios habebis praeter me," Queen Eliz. (Communion 
 Service) ; whereas Aless had " Nullum praeter me Deum habebis." 
 
 "NON HABEBIS DEOS ALIENOS CORAM ME," Nowell's Large Cate- 
 chism, and also in the small one. We shall note the differences between 
 them in words, but not those in pointing, etc. After each Commandment 
 is given the response, " Miserere nostri," etc. 
 
 Vautrollier in Catechism has the same as Nowell ; in Communion 
 Service, the same as Queen Eliz. 
 
 habebis : the future used for a gentle and courteous imperative ; for 
 the usage compare Cicero In Cat. I. sub fine, where he employs the 
 future in an appeal to Jupiter Stator. This explanation is supported 
 by "Memento" of the fourth, and "Honora" of the fifth Command-
 
 THE CATECHISM. 
 
 coram me. 
 
 II. NON fades tibi sculptile, neque 
 
 Gods in my presence. 
 
 II. THOU shalt not make for thyself 
 
 ments. It is, however, equally probable that these are simple (not hor- 
 tative) futures throughout the Commandments : " Thou wilt," not " thou 
 shalt have," etc. One of the chief grounds that tend to this conclusion is 
 the form of the negative particle in the Hebrew. By way of illustration 
 it may be observed that a very dignified and authoritative style of injunc- 
 tion among ourselves is similarly expressed, e.g., in the Queen's speeches 
 to Parliament. And in the Commandments we must remember that we 
 have "the King of kings" and "Lord of lords," from whom comes 
 all that is essentially noble and gentle, in style as in everything else ; and 
 that he is addressing those whom he is pleased to choose for " a kingdom 
 of priests, and an holy nation." 
 
 Queen Eliz., Nowell, and Vautrollier have "habebis." Harwood has 
 " habeto," " facito," etc. OVK taovrai ffoi, K.T.\., LXX., Nowell, Petley, and 
 Duport, who, however, have the imperatives MMj<r0/rt and T//ta in the 
 affirmative commands. 
 
 alien os : or "alien." " Deos alienos habere"is Nowell's synonym 
 for " Idololatria." The Rev. E. Daniel explains " other gods " by such as 
 the Gentile nations had. But if, as he says, the Ten Commandments 
 are binding on Christians now, " other gods " must be such as should be 
 had by any at any time anywhere, including the paste idol of the Romish 
 Church. 
 
 coram me: coram is " in his presence," as in Janua. So Nowell 
 and "The common Catechisme in foure Languages," 1638. Petley, too, 
 and Nowell's Small Catechism, and " The common Catechisme," etc., 
 have ivwiriov fiov ; and our English Bible has " before me." Queen Eliz., 
 however, has "praeter me." So has Harwood ; and the LXX. and Duport 
 have TrXrjv s/tov. The English Version is "none other God but me." 
 Vautrollier, we have seen, has both " praeter " and " coram." Nowell 
 explains " CORAM ME " as follows : the words mean, he says, " That 
 we cannot once so much as tend to revolting from God, but that God is 
 witness of it ; for there is nothing so close nor so secret that it can be 
 hid from him. Moreover, he thereby declareth that he requireth not 
 only the honour of open confession, but also inward and sincere godliness 
 of heart, for that he is the understander and judge of secret thoughts " 
 (Norton's Translation). 
 
 1 1. N O N f a c i e s . " Non facias tibi sculptile, neque similitudinem 
 alicuius rei in coelo superne, uel in terra inferne, neque in aquis subtus 
 terram, non procides ante haec, nee coles ilia " (Aless).
 
 M2 THE CATECHISM. 
 
 omnem siu.ilitudinem quae cst in coelo I a carved (thing), nor any likeness 
 
 " Non facies tibi scujptile, neque ullam similitudinem ullius rei quae est 
 supra in caelo (sic), aut infra in terra, aut in aquis sub terra : non adorabis 
 ea nee coles. Ego enim Deus tuus fortis, zelotes sum, uisitans iniquitates 
 patrum in filios, in tertiam & quartam generationem eorum qui oderunt 
 me, & faciens misericordiam in milia, hijs qui diligunt & custodiunt prae- 
 cepta mea" (Queen Eliz. : Communion Service). 
 
 " SlMULACHRUM ULLIUS REI, QUAE AUT SUPRA IN COELO, AUT INFRA 
 IN TERRA, AUT IN AQUIS INFRA TEKRAM SIT, NON EFFINGES ; EA 
 NON VENERABERIS NEQUE COLES. NAM EGO SUM DOMINUS DEUS 
 TUUS, ZELOTYPUS, QUI PARENTUM INIQUITATEM ETIAM IN LIBERIS 
 VINDICO, AD TERTIAM USQUE QUARTAMQUE PROGENIEM OSORUM 
 MEI ; CLF.MENTIAQUE UTOR AD MILLESIMAM USQUE PROGENIEM, 
 ERGA MEI AMANTES, MEAQUE PRAECEPTA CONSERVANTES " (Nowell). 
 
 Vautrollier in the Catechism has, " Non facies tibi simulachrum . . . 
 coelo sit, aut . . . terram. Non veneraberis ea neque . . . tuus zelotypus, 
 . . . mei, clementidq ; . . . progeniem erga . . . praecepta obseruantes." 
 The portions omitted here are verbatim the same as Nowell's. In the 
 Communion Service his version is the same as Queen Eliz., except 
 that for " caelo " he has " coelo," and for " Deus tuus fortis, zelotes " he 
 reads " Dominus Deus tuus, Deus zelotes ; " he also has " millia," and 
 inserts " me " after " diligunt." 
 
 This longer form of the Commandments was introduced into the Cate- 
 chism in the Second Prayer Book of Edward VI., 1552. His First Prayer 
 Book of 1549 has the short form, as has Aless in his version. The 
 longer form of our English books is that which is given in Cranmer's 
 Bible (1540). 
 
 facies. The Rev. E. Daniel says, " It was not the making of images 
 that was forbidden, but the bowing down to them and worshipping them." 
 The Latin, however, is plain and peremptory : "NON facies." 
 
 sculp tile, "carved :" similitude, "likenesse:" colo, "reverence:" in 
 janua. tlcuAov, LXX., Nowell, Petley, and Duport. 
 
 neque omnem : " neque ullam " or " neque quamquam " would have 
 been better Latin ; but cf. Cicero "sine omnisapientia" (de Or. 2. i), etc. 
 The same form of expression is used again in the fourth and tenth 
 Commandments. 
 
 Probably such phrases in passages like the present are directly to be 
 traced to the Hebrew. The rationale of these Hebrew forms is very 
 clearly given in Lee's Hebrew Grammar. He points out that to the 
 Orientals generally (who perhaps derive their habits of thinking and 
 expressing themselves from Hebrew sources), such phrases as "thou
 
 THE CATECHISM. 113 
 
 desuper, & quae in terra deorsum, nee 
 eorum quae sunt in aquis sub terra. 
 Non adorabis ea neque coles 5 Ego 
 enim sum Dominus Deus tuus fortis, 
 Zelotes, visitans iniquitatempatrum in 
 filios in tertiam & quartam genera- 
 tionem eorum qui oderunt me, & 
 
 which is in heaven above, Si which 
 is on earth below, nor of those (things) 
 which are in waters under earth. 
 Thou shalt not adore them nor 
 reverence (them) ; for I am thy Lord 
 God strong, Jealous, visiting unfairness 
 of fathers on sons till (the) third & 
 
 faciens misericordiam in millia his qui ; fourth generation of those who hate 
 
 shalt have none " would be unnatural, as it would seem to imply the pos- 
 sibility of having what does not exist. And hence he contends that their 
 phrases " thou shalt not have any " and the like are the more strictly 
 logical ones. 
 
 similitudinem quae est. So the Vulgate. Aless has "simili- 
 tudinem alicuius rei." "ullius rei, quae est" (Queen Eliz.). " ULLIUS REI, 
 QUAE . . . SIT " (Nowell and, in small type, Vautrollier). English 
 Version, "the likeness of any thing that is," etc. So, too, Nowell, Petley, 
 and Duport have ovct VO.VTOQ o/iotw/ia, following the LXX. Harwood has 
 " ullius rei, quae extet." 
 
 There are, however, no words in the Hebrew for "of any thing." 
 
 desuper, deorsum: or, " from above," " from beneath." 
 
 Non adorabis. " M. What manner of worshipping is that which 
 is here condemned? S. When we, intending to pray, do turn ourselves 
 to portraitures or images ; when we do fall down and kneel before them 
 with uncovering our heads, or with other signs shewing any honour unto 
 them, as if God were represented unto us by them ;" etc. (Nowell, Norton's 
 Translation). 
 
 adorabis ea neque coles. Here there is rightly no comma 
 after "adorabis ea." Cf. note on "ea credere, & facere." 
 
 enim. This word is not in the Vulgate in this passage. 
 
 sum Dominus: not " sum fortis," for then " sum " would also go 
 with " visitans," which would not be good Latin. 
 
 fortis. There is no equivalent for this word in the English Version of 
 the Prayer Book ; " for I the Lord thy God am a jealous God." There 
 should be a comma before " fortis." The divergence from the English 
 Version is here probably due to following the Vulgate. 
 
 Nowell, Petley, and Duport also have 9toe ia\vpof. The LXX. version 
 has not lojfopbf. 
 
 Zelotes : "zelotes," Eds. 1685, 1687, 1696, 1703. Nowell gives "Socii 
 impatiens " as an equivalent, in Vocabulary to Large Catechism.
 
 ii 4 THE CATECHISM. 
 
 diligunt me & custodiunt praecepta 
 
 mea. 
 
 me, & showing mercy till thousands to 
 these who love me & guard my com- 
 mandments. 
 
 in fil i o s. Eds. 1685, 1687, 1696, 1703 have a comma here, 
 in t e r t i a m. This " in " is not like " in filios," which corresponds to 
 " his," but like " in millia," to which it is parallel, 
 misericordiam: or" tenderheartedness." 
 in millia: i.e., of generations. Queen Eliz. agrees with Durel. " CLE- 
 
 MENTIAQUE UTOR, AD MILLESIMAM USQUE PROGENIEM, ERGA. MEI 
 
 A.MANTF.s," etc., Nowell. Harwood has "ad millesimam usque stirpem 
 erga mei amantes." 
 
 LXX., Nowell, Petley, and Duport have a'c x^'cc. 
 
 " M. Where afore we speak of revenging, he nameth but three or four 
 generations at the most ; why doth he here, in speaking of mercy, contain 
 a thousand ? S. To shew that he is much more inclined to mercifulness 
 and to liberality, than he is to severity ; like as also in another place he 
 professeth that he is very slow to wrath, and most ready to forgive '' 
 (Nowell, Norton's Translation of Large Catechism). 
 
 his: " these," not " those " as English Version. The Vulgate, however, 
 has " iis." 
 
 praecepta:" decem praecepta," " the Ten Commandments," Janita. 
 So, in the Rubric before the Commandments in Communion Service, 
 Queen Eliz. has " Decem praecepta," and further on, " post singula 
 mandata." 
 
 III. NON assumes. " Non assumes nomen Domini Dei tui in 
 uanum : non enim habebit insontem Dominus eum, qui assumpserit nomen 
 Domini Dei sui frustra." Queen Eliz. (Communion Service). Aless had 
 simply " Non accipies nomen Dei tui uane." 
 
 " NOMEN DOMINI DEI TUI INANITER NON USURPABIS ; NEQUE 
 ENIM SINET IMPUNITUM JEHOVA, QUI EJUS NOMEN INANITER AD- 
 
 HIBUERIT" (Nowell). 
 
 Vautrollier, in Catechism, has the same as Nowell, but a comma after 
 " usurpabis," and " Deus impunitum" for " impunitum Jehova." In the 
 Communion Service he has the same as Queen Eliz., except that for 
 " Domini Dei sui " he has simply " eius." 
 
 in v a n u m . Vanitas, " emptiness ; " vanus, " a liar," Janita. So " in 
 vanum " perhaps " unto a lie." Cf. " ex vano," Livy 33, 31. frustra, " to 
 no purpose," Janua. 
 
 Nowell gives "inaniter" both here and for the " frustra" at the end. 
 Why the Vulgate, which Durel here follows, should have " in vanum " in
 
 THE CATECHISM. 115 
 
 III. NON assumes nomen Domini 
 Dei tui in vanum, ncc enim habebit 
 
 III. THOU shalt not take (the) 
 name of thy Lord God in vain, for 
 
 the first place and " frustra " in the second we cannot tell, unless to show 
 that they are equipollent. A comparison of passages in which the 
 Hebrew word occurs (mostly in Jeremiah) seems to show that it was 
 an adverbial form, and that " inaniter " is hardly so good an equivalent 
 as " frustra " or " in vanum." 
 
 LXX., Nowell, Petley, and Duport have lirl pard'up in both places. 
 Harwood, " inaniter ne adhibeto." 
 
 nee enim: the Vulgate has " non enim." 
 
 nomen: Rev. E. Daniel includes under this Commandment every- 
 thing God has set His name upon, including His Sacramentsand Ministers. 
 This, however, contradicts the teaching of the Church, inasmuch as the 
 Church places duty to Ministers in the Second Table, and not in the First : 
 " Ministers" coming under " patrem" in the fifth Commandment. 
 
 IV. M E M E N T O. " Memento," Eds. 1685, 1687, 1696, 1703. Bagster 
 also has " Memento." He also has commas after " operaberis," " tu," 
 " films tuus," " servus tuus," "coelum," "mare," and " Sabbati" : putting 
 also a full stop for a comma after "sanctifices" and "est," with the 
 accompanying change of "sex" to " Sex," and "non" to "Non:" he 
 also reads " septimo. Idcirco " for " septimo ; idcirco." 
 
 Aless has " Memento ut diem Sabbati sanctifices." See note on " II. 
 NON fades," sub fine. 
 
 " Memento ut diem Sabbati sanctifices. Sex diebus operaberis, & 
 facies omnia opera tua, septimo autem die Sabbatum Dni Dei tui est. 
 nullum in eo facies opus, tu & filius tuus filia tua, seruus tuus & ancilla 
 tua, iumentum tuum, & aduena qui est intra portas tuas. Sex enim 
 diebus fecit Dominus coelum & terram & mare, & omnia quae in eis sunt, 
 & requievit die septimo. Idcirco benedixit Dominus diei Sabbati, & 
 sanctificauit eum " (Queen Eliz., Communion Service). 
 
 "DIEM SABBATI SANCTE AGERE MEMENTO. SEX DIEBUS OPERA- 
 BERIS, ET FACIES OMNIA OPERA TUA ; SEPTIMO VERO DIE, QUOD EST 
 DOMINI DEI TUI SABBATUM, NULLUM OPUS FACIES ; NEC TU, NEC 
 
 FILIUS TUUS, NEC FILIA TUA, NEC SERVUS TUUS, NEC ANCILLA TUA, 
 NEQUE JUMENTUM TUUM, NEQUE APUD TE DEGENS PEREGRINUS. 
 NAM SEX DIEBUS PERFECIT DEUS COELUM ET TERRAM, ET MARE, ET 
 QUICQUID IN ILLIS CONTINETUR. SEPTIMO QUIEVIT. ITAQUE DIEM 
 SABBATI SACRUM, SIBIQUE DICATUM ESSE VOLUIT." NowelPs Large 
 
 Catechism ; in the small one, "sibique dictatum esse voluit" (Ed. 1633), 
 but in Ed. 1584, "dicatum." So in Middle Catechism, "dicatum." 
 In the Catechism, Vautrollier agrees with Nowell in the main : the
 
 n6 THE CATECHISM. 
 
 insontem Dominus eum qui a*sump- 
 serit nomen Domini Dei sui frustra". 
 
 IV. MEMENTO ut diem Sahbati 
 
 (the) Lord wi 1 not hold guiltless him 
 that shall have taken (the) name of 
 his Lord God to no purpose. 
 
 IV. REMEMBER to hallow (the) 
 
 portions denoted by the dots are the same in both, Vautrollier, how- 
 ever, having "th " for " t " in " Sabbati " and " Sabbatum : " " Diem . . . 
 transigere memento, sex . . . tua. Septimo . . . facies, nee . . . nee 
 iumentum . . . continetur, septimo . . . sacrum sibfq ; . . . voluit." 
 
 In the Communion Service, Vautrollier agrees with Queen Eliz. 
 
 Sabbati: it should be " Sabbatorum," but in Janua we have " Sab- 
 batho," and Queen Eliz., Nowell, and Vautrollier all have the singular. 
 LXX., Nowell (Greek of Small Catechism), Petley, and Duport have the 
 
 plural TI\V iifikpav TWV ffafipdTwv. 
 
 omne: see note on "neque omnem." Nowell and Duport have Ttav, 
 following the LXX. 
 
 servus : one of the reasons which Nowell gives for this Law is "to, 
 provide for the state of servants, that it be made tolerable." 
 
 a n c i 1 1 a : " dairy-maid " (Januci). 
 
 jumentum:" labouring beasts or working cattell " (Janna) : " a beast 
 of burthen," Dr. Smith's Latin Dictionary, where it is added that it is 
 " not an ox, to which it is freq. opp." The derivation is probably from 
 jungo (jugumentum) : it has, however, been suggested that jumentum is 
 related to "juvo" (help) in the same way that momentum (movimentum) 
 is to " moveo." This maybe hinted at in Janna, "Jumenta stint ani- 
 malia, . . . nos juvantia." 
 
 Petley and Duport have a singular version here : 6 /3ofc rai TO viro^vjwv 
 <rov, rat ifav cr>oc. In this they follow the LXX. version, which, however, 
 has ffov after pove and m>oc, as also has Nowell. 
 
 ad vena : or, "immigrant." irpoaijXvTos, Duport, as also Nowell and 
 Petley. 
 
 sunt : here Eds. 1685, 1687, 1696, 1703 have a semicolon. 
 
 requievit, etc. " Requievit die septimo eumque benedixit" 
 (Lactantius). " Benedicere " with the ace. is " to hallow," with the dative, 
 as here, " to bless : " and this is better Latin. 
 
 Upon this rest of God, Nowell remarks, " Why hath God set herein 
 before us an example of himself for us to follow?" "Because notable 
 and noble examples do more thoroughly stir up and sharpen men's 
 minds," etc. (Norton's Translation, Large Catechism). 
 
 "seriatus est die septimo: Qua de causa diem septimum 
 faustum sacrumque fecit " (Harwood).
 
 THE CATECHISM. 
 
 117 
 
 sanctificcs, sex diebus operaberis & 
 facies omnia opera tua : septimo autem 
 die Sabbatum Domini Dei tui est, non 
 facies omne opus in eo, tu & filius 
 tuus & filia tua, servus tuus & ancilla 
 tua, jumentum tuum, & advena qui 
 est intra portas tuas. Sex enim diebus 
 fecit Dominus coelum & terrain, & 
 mare & omnia quae in eis sunt : & 
 requievit die septimo; idcirco bene- 
 clixit Dominus die! Sabbati & sanctifi- 
 cavit eum. 
 
 day of (the) Sabbath, on six days thou 
 shall work & do all thy works : but 
 on the seventh day is thy Lord God's 
 Sabbath, thou shah not do any work 
 on it, thou & thy son & thy daughter, 
 thy servant & thy handmaid, thy 
 beast of burden, & (the) stranger who 
 is within thy gates. For on six days 
 (the) Lord hath made heaven & earth, 
 &sea& all (things) which are in them: 
 & rested on (the) seventh day ; there- 
 fore (the) Lord hath blessed (the) day 
 of (the) Sabbath & hath hallowed it. 
 
 septimo: Eds. 1685, 1687, 1696, 1703 have a comma here. 
 
 sanctificavit: see note on "Sanctorum Communionem." Nowell 
 gives two uses of " Sanctificare : " (i) " Sanctificare, et glorificare ad Deum 
 relata," etc. (2) " Sanctificare, et justificare, ad homines relata," etc. 
 We find a similar use to the first in the Lord's Prayer, and to the second 
 in the answer after the Creed. But neither is precisely the sense here. 
 
 V. HONORA, etc. " Honora," Eds. 1685, 1687, 1696, 1703. So 
 Bagster " Honora patrem tuum & matrem tuam, ut sis longaevus super 
 terram, quam Dns deus tuus dabit tibi" (Queen Eliz.). Aless had simply 
 " Honora patrem, & matrem." 
 
 " HONORA PATREM ET MATREM ; UT sis LONGAEVUS SUPER TERRAM, 
 
 QUAM DATURUS EST TIBI DOMINUS D^EUS TUUS " (Nowell). 
 
 Vautrollier, as usual, agrees with Nowell in the Catechism, and with 
 Queen Eliz. in the Communion Service, only he has "Deus" for 
 " deus," and " ut prolongentur dies tui " for " ut sis longaevus," and " dat " 
 for " dabit." 
 
 patrem : "we must understand all those to whom any authority is 
 given, as magistrates, ministers of the church, schoolmasters ; finally, all 
 they that have any ornament, either of reverent age, or of wit, wisdom, 
 or learning, worship or wealthy estate, or otherwise be our superiors, 
 are contained under the name of fathers ;" etc. (Nowell, Norton's Trans- 
 lation). 
 
 tuam. Eds. 1685, 1687 have no comma after " tuam ; " but Eds. 1696, 
 1703 have. 
 
 longaevus: n*PXf> vl G (LXX., Nowell, Petley, and Duport).
 
 n8 THE CATECHISM. 
 
 V. HONORA patrem tuum & 
 matrein tuam, ut sis longaevus super 
 terram, quara Dominus Deus tuus 
 dabit tibi. 
 
 VI. NON occides. 
 
 VII. NON moechaberis. 
 
 V. HONOUR thy father & thy 
 mother, that thou be long-lived above 
 (the) earth, which thy Lord God will 
 give thee. 
 
 VI. THOU shalt not kill. 
 
 VII. THOU shalt not commit 
 adultery. 
 
 super: or, " upon," but not the same as " in terra." Hanvood has 
 " in terra, quam tibi Dominus Deus tuus donat." 
 
 iifl rj/e 7je [iiri r/e yije rijc dyaflije, LXX.], Nowell, Petley, and Duport, 
 which is the expression used in Ephes. vi. 3, " and thou mayest live long 
 on the earth." 
 
 dabit: " donat," Harwood following Parsell. 
 
 VI. NON occides. "Non occides" (Queen Eliz.). So, too, 
 Nowell, and also Vautrollier. 
 
 occides: "murther " (Janua). Harwood has " Ne hominem occidito." 
 
 VII. NON moechaberis. "Non commutes adulterium" (Queen 
 Eliz.), whereas Aless had " Non moechaberis." 
 
 "NON ADULTERABERIS" (NoweU). Vautrollier, as usual, agrees with 
 Queen Eliz. in the Communion Service, and with Nowell in the 
 Catechism. 
 
 VIII. NON furtum: "Non furtum fades" (Queen Eliz.). Aless, 
 however, had " Non fureris." 
 
 " NON FURABERIS " (Nowell). 
 
 Vautrollier follows Queen Eliz. in Communion Service, and Nowell in 
 Catechism. 
 
 "Ne furator" (Harwood). 
 furtum. See note on " furto " below. 
 
 IX. NON loqueris. " Non loqueris," etc. as Durel, Queen Eliz. ; 
 whereas Aless had " Non dices falsum testimonium." 
 
 "NON ERIS ADVERSUS PROXIMUM TUUM TESTIS MENDAX" (Noweil). 
 
 In the Communion Service, Vautrollier follows Queen Eliz. ; in the 
 Catechism he has " Non dices falsum testimonium contra proximum 
 tuum." 
 
 loqueris. Eds. 1685, 1687, loqueris. Eds. 1696, 1703 have the 
 accent. 
 
 proximum: neighbour, but not quite like " vicinum " (" nigh- 
 dweller," Janud). The term embraces, says Nowell, " eos etiam, qui 
 nobis sunt incogniti, adeoque inimicos etiam nostros."
 
 THE CATECHISM. 
 
 119 
 
 VIII. NON furtum fades. 
 
 IX. NON loqueris contra proxi- 
 mum tuum falsum testimonium. 
 
 X. NON concupisces domumproxi- 
 mi tui, nee desiderabis uxorem ejus, 
 non servum, non ancillam, non bovem, 
 non asinum, nee omnia quae illius 
 sunt. 
 
 VIII. THOU shalt not commit 
 theft. 
 
 IX. THOU shalt not speak against 
 thy neighbour false witness. 
 
 X. THOU shalt not long for thy 
 neighbour's house, nor shalt thou 
 yearn for his wife, not servant, not 
 maidservant, not ox, not ass, nor all 
 (things) which are his. 
 
 X. NON concupisces: "Non concupisces domum proximi tui, 
 nee desiderabis vxorem eius, non seruum, non ancillam, non bouem, non 
 asinum, nihil cleniq'; quod sit alterius" (Queen Eliz.). 
 
 This is the same as Durel's with the exception of the last clause. 
 Aless's version was considerably different : " Non concupisces uxorem 
 proximi tui, non seruum, neque ancillam, neque bouem, neque asinum, 
 neque quicquam quod est ipsius." 
 
 "NON CONCUPISCES CUJUSQUAM DOMUM, NON UXOREM, NON SER- 
 VUM, NON ANCILLAM, NON BOVEM, NON ASINUM, NEC QUICQUAM 
 OMNINO ALIUD, QUOD ALTERIUS SIT" (Nowell). 
 
 In the Communion Service, Vautrollier agrees with Queen Eliz., 
 except that "concupisces" is repeated in place of "desiderabis," and he 
 has " nee quicquam eorum quae illius sunt." In the Catechism he has 
 " Non concupisces domum proximi tui, non vxorem, non seruum, non 
 ancillam, non bouem, non asinum, nee quicquam omnino aliud quod 
 alterius sit." This partly follows Queen Eliz., partly Nowell. 
 
 Nowell's Greek (Small Catechism) is here noteworthy : OVK iiriBv^an^ 
 TT)v otKiai' TOV irXtjeiov (row, OVK iiriQv}iriatiQ rtjv yvvalKa TOV TrXrjaiuv aov. ovdi 
 TOV Traioa avrov, ovde rf)v TraioiffKtjv avrov, OVTS TOV /3oof avTOv, ovrt TOV viroZv- 
 yiov O.VTOV, OVTS TravTog KTTJVOVQ avTOV, OVTS K.T.\. 
 
 Petley and Duport omit the first clause, and after the second have, 
 ovce TOV aypbv avrov. Duport also has ovSt for ovre throughout. 
 
 The LXX., from which these are taken, has OVK imOvfirjffue rr/v ywaiKa 
 TOV TrXijaiov aov. OVK iiriOv^ijatis rf)V oldav TOV irXtjoiov aov, OVTS TOV aypbv 
 avTOV, OVTI TOV iraloa avTov, OVTB xr.r.X. 
 
 tui. Bagster has semicolons after " tui " and " ejus." 
 
 desiderabis. It is difficult to see why the Vulgate has "con- 
 cupisces" in one place, and "desiderabis" in another. It is neither 
 sanctioned by the Hebrew nor by the Septuagint. 
 
 " desiderare," in Janua, is "to miss and desire" "has miss, finds 
 lack."
 
 120 THE CATECHISM. 
 
 Question. 
 
 Quid potissimum ex his mandatis 
 
 disci-. 
 
 What do you especially learn out 
 of these commands ? 
 
 non servum: not "nee," the verb (probably" concupisces ") being 
 understood. So Eds. 1685, 1687, 1696, 1703. 
 
 non bovem, non asinum. Here, again, Nowell has ovn TOU 
 flobg avrou, ovrt rov viroZ,vyiov aurov, OUTI iravrbf KTrjvovz avrov, K.r.X. See 
 notes on "jumentum" and " X. NON," etc., above. 
 
 nee omnia, etc. See note on " neque omnem," in Commandment II. 
 
 There is considerable divergency in the readings of this clause. Durel 
 (Eds. 1670, 1685, 1687, 1696, 1703) and the Vulgate have "nee omnia 
 quae illius sunt." Aless has " neque quicquam quod est ipsius." Queen 
 Eliz. has " nihil deniq' ; quod sit alterius." Nowell has " nee quicquam 
 omnino aliud, quod alterius sit," and he is followed by Vautrollier. Har- 
 wood follows Queen Eliz., as also did Parsell (1713, 1716) and G. Bowyer 
 (1733, 1744)- 
 
 Nowell's Small Catechism has the longer form of Response after this 
 Tenth Commandment. 
 
 ovrt oaa TOV irXtjfflov aov iffri (Nowell, Petley) ; and with oudt, Duport. 
 The LXX. version has rr/7, not TOV, otherwise it is the same. 
 
 Quid potissimum. " Quid potissimum ex his praeceptis discis ?' 
 (Queen Eliz.) 
 
 " Quid ex istis mandatis tibi praecipue discendum arbitraris ? " (Vau- 
 trollier.) 
 
 " Quid ex istis mandalis praecipue discis ? " (Nowell's Small Cate- 
 chism.) 
 
 Duo; etc. " Duo : Primum, quid Deo : Alterum quid proximo de- 
 beam " (Queen Eliz.). 
 
 " Equidem duo ex illis disco. Officium scilicet, primum in Deum, 
 deinde etiam & in proximum " (Vautrollier). 
 
 " Duo : Pietatem primum erga Deum, deinde meum erga homines 
 officium addisco" (Nowell's Small Catechism). In Ed. 1584 "Duo? 
 Pietatem? etc. 
 
 Duport, Aww fiavOiii'ti) * jr.r.X. 
 
 n e m p e : "to wit " (Jawea). 
 
 & meum etiam officium. Bagster has " simulque officium 
 meum." Harwood has "erga alterum " for Durel's "erga proximum." 
 
 Quodnam: "Quid Deo debes?" (Queen Eliz.). "Quod est in 
 deum officium tuum ? " (Vautrollier.) " Pietas adversus Deum quae 
 est?" (XowelFs Small Catechism.) Ti ooi ciov iarl irpbc n-.r.X. (Duport) ; 
 but in the answer, 'Eftbv tpyov tori K.T.\.
 
 THE CATECHISM. 
 
 Responsio. 
 
 Duo 5 neinpe officium meum erga 
 Deum, & meum etiam oflicium erga 
 proximum. 
 
 Quodnam est officium tuum erga 
 Deum ? 
 
 Answer. 
 
 Two (things) ; to wit, my duty 
 towards God, & my duty also to- 
 wards a neighbour. 
 
 Question. 
 
 What duty pray is yours towards 
 God ? 
 
 " Quodnam " is from " quinam," not " quisnam," and so goes with 
 " officium ; " not " what is ? " etc. Cf. QUOD in the first question. 
 
 Officium, etc. " Fidem, timorem, amorem ex toto corde, tola 
 mente, anima, & omnibus uiribus : cultum, gratiarum actionem, ut 
 omnem fiduciam meam in eum collocem, eum inuocem, glorificem, 
 nomen & uerbnm (sic) suum sanctum honore afficiam, ac seruiam ei 
 omnibus diebus uitae meae " (Queen Eliz.). 
 
 " Vt in ilium credam, ilium timeam, diligam ex toto corde, ex tota 
 mente, ex totis viribus, vt ilium colam, illi gratias agam, in ilium solum 
 fiduciam collocem, ilium inuocem, illius nomen & sacrosanctum verbum 
 adorem,illi'que semper seruiam omnibus diebus vitae meae" (Vautrollier). 
 
 " Pietas erga Deum est, in eum credere, eum timere, eum toto pectore, 
 mente tota, tota anima, viribus totis amare : ilium venerari : illi omnia 
 accepta referre : in illo fiduciam omnem collocare : ipsius implorare 
 opem : ipsius sanctissimo nomini, et verbo summam venerationem prae- 
 stare : & illi per omnem vitam studiose fideliterque inservire " (Nowell's 
 Small Catechism). 
 
 ipsum: probably emphatic; not as "eum," or "ilium:" though in 
 the Vulgate, at all events, there is a great laxity in the use of pronouns. 
 
 timeam & diligam: " timeam, ipsumque diligam " (Bagster). 
 
 corde, etc. Durel here has " cor," " mens," " anima," and " vires," 
 corresponding to the English Version, heart, mind, soul, and strength. 
 Durel's list is the same as that of Queen Eliz. ; but Vautrollier omits 
 " anima." Nowell, referring to Mark xii. 30, has " ex toto corde tuo, ex 
 tota anima tua, ex tota mente tua, et ex totis viribis tuis," the English 
 Bible having in that passage, heart, soul, mind, and strength. This 
 agrees with Queen Eliz. and Durel. In continuing the subject, how- 
 ever, Nowell asks, " Totum cor, anima tota, totaeque vires quid signifi- 
 cant ? " (Large Catechism). Here, then, he omits " mens," as Vautrollier 
 after him omits " anima." It is possible that they considered the two 
 words synonymous, and it is interesting to remark that in the original 
 passage, Deut. vi. 5, we have only heart, soul, and might: "ex toto 
 corde tuo, ex tota anima tua, & ex tota fortitudine tua" (Vulgate).
 
 122 THE CATECHISM. 
 
 Raponsio. Answer. 
 
 Officium meum crga Deum est, ut i My duty towards God is, that I 
 in ipsum credam, ipsiim timeam believe on himself, fear & love himself 
 diligam ex toto corde, ex tota mente, ] out of a whole heart, out of a whole 
 ex tota anima, & ex totis viribus; ut I mind, out of a whole spirit, & out 
 ipsum colam, ipsi gratias agam, in j of whole strength ; that I reverence 
 ipso solo confidam ; ipsum invocem ; himself, give thanks to himself, trust 
 ipsius sanctum nomen ejusque verbuin in himself alone; invoke himself; 
 honorem ; & ipsi vere serviam omni- i honour his own holy name and his 
 
 word ; & truly serve himself on all 
 
 days of my life. 
 
 bus diebus vitae meae. 
 
 Questio. 
 
 Question. 
 
 Quodnam est officium tuum erga | What duty pray is yours towards 
 proximum ? a neighbour ? 
 
 There is, however, a real difference in all the terms. "Cor "is the 
 heart, as the seat of passions or affections. " Mens " is the pure intellect , 
 the wholly intellectual part of the soul : it is connected with " memini," 
 and is literally the faculty of memory, recollection, or association of Ideas. 
 "Anima" is literally "air" (cf. Greek, dvtpos, "wind"); so it is the 
 breath of life : see Gen. ii. 7, where it is said God " breathed into his 
 nostrils the breath of life ; and man became a living soul" ; " inspiravit 
 in faciem eius spiraculum vitae, & factus est homo in animam viventem " 
 (Vulgate). It should be carefully distinguished from " mens," and also 
 from the masculine form " animus : " "anima" is the principle of animal 
 life, "animus," the principle of spiritual life, the rational spirit; "ani- 
 mus " is also often used as almost equivalent to "cor," and so we find it in 
 the fourth answer of Durel's Catechism, "ex animo" corresponding to the 
 k- Kapciag of Whitaker, Petley, and Duport, and " heartily " in the English 
 Version. In the explanation of the Lord's Prayer, Durel has "ab hoste 
 animorum" in the first edition ; the later editions however, have 
 "animarum." 
 
 The Greek Testament (Mark xii. 30) has * oXrjg rijc KapZiae oov, KO.I t 
 
 Petley and Duport have the words Kapcia, ctavoia, \foxn, and iV^vc, which 
 correspond closely to Durel's " cor," " mens," " anima," and " vires." 
 Nowell and Whitaker have the same words, but in a different order, 
 //vx7 coming second, and ciavoia third, as in the Greek Testament. 
 Harwood has " toto corde, tota mente, toto animo, summaque ope." 
 confidam. Eds. 1685, 1687, 1696, 1703 have a comma after this 
 word.
 
 THE CATECHISM. 
 
 123 
 
 Responsio. 
 
 Officium meum erga proximum est, 
 ut euni diligam sicut meipsum, & 
 id omnibus hominibus faciam, quod 
 ab iis vcllem mihi fieri. Et ut Patrem 
 meum & Matrem meam diligam & 
 honorem, iisque succurram. Ut re- 
 gem honorem, ipsique atque iis om- 
 nibus qui sub ipso aliqua pollent 
 
 Answer. 
 
 My duty towards a neighbour is, 
 that I love him just as myself, & 
 do that for all men, which I would 
 wish to be done by them for me. And 
 that I love & honour my Father & 
 my Mother, and help them. That 
 I honour the king, and submit to 
 himself and all those who have power 
 
 i n v oc e m. " The Preacher out of the pulpit calleth upon [invocat] the 
 holy Ghost : he expoundeth the originall text of the Bible" etc. (Janud). 
 
 nomen ej usque verbum. So Eds. 1685, 1687, 1696, 1703. 
 Bagster has commas after "nomen" and "verbum." He retains the 
 small initials. 
 
 It is of some importance here whether "nomen" and "verbum" should 
 have small or capital initials. Aless, Queen Eliz., Whitaker, Vautrol- 
 lier, Nowell, and Durel all have a small initial. Duport has "Ovofia 
 and -Aoyov, but his predecessors, Whitaker, Nowell, and Petley, have 
 small initials in their Greek versions. Messrs. Bright and Medd, how- 
 ever, have " Nomen et Verbum." 
 
 omnibus diebus. The Puritans complained in 1661 that there 
 was no reference made in this answer to the Fourth Commandment. 
 This the bishops denied, saying that the last words of the answer " do 
 orderly relate to the last commandment of the first table, which is the 
 fourth." 
 
 Questio, a misprint for Quastio. Eds. 1685, 1687, 1696, 1703 have 
 " Quaestio." 
 
 Quodnam, etc. "Quid uero debes proximo?" (Queen Eliz.) 
 " Quod tuum est in proximum officium ? " (Vautrollier.) " Quod est tuum 
 erga proximum officium?" (Nowell's Small Catechism.) 
 
 Officium meum, etc. "Vt amem eum perinde ac me ipsum : & 
 ut faciam omnibus hominibus, prout uelim mihi fieri ab illis : ut honore 
 afficiam Patrem & Matrem, eis succurram & subueniam, ut obediam Regi 
 & ipsius Ministris, ut me subiiciam meo Magistratui, Doctoribus, Pastori 
 spiritual!, & Magistro, vt me modest^ geram, & reuerenter erga maiores 
 & meliores, ut nullum laedam uerbo aut facto, vt sim fidelis & iustus in 
 omnibus negotijs, ut nulli inuideam, nullum odiam, ut manus contineam 
 k furto, linguam a maledicentia & obtrectatione, ut me ipsum castum & 
 sobrium seruem. Ne concupiscam aliorum bona, sed discam meo labore 
 mihi uictum parare, & ut Deo obediam in quacunque uocatione, ad quam 
 me dignabitur uocare " (Queen Eliz.).
 
 124 THE CATECHISM. 
 
 authoritate obsequar ; omnibus meis 
 superioribus, Doctoribus spiritualibus, 
 Pastoribus ac praeceptoribus meipsum 
 subjiciam ; submisse ac rcverenter me 
 
 with some authority under himself; 
 put myself under all my betters, 
 spiritual Teachers, Shepherds and 
 masters ; bear myself humbly and 
 
 "Vt ilium aequ atque meipsum diligam : ita me erga alios gernm, 
 quemadmodum & illos erga me se gerere cupio. Parentes amore, vene- 
 ratione, & subsidio complectar. Regalem maiestatem eiusque ministros 
 honore & obedientia prosequar : erga omnes gubernatores, institutores, 
 pastores spirituales, magistros morigerum me obedientem praebeam. 
 Submisse me reuerenter geram erga maiores. Neminem verbo aut 
 facto laedam. In omnibus me iustum, fidelem & integrum ostendam. 
 Odium intus in animo occultum non foueam. Manus a furto, linguam 
 a mendacio, calumnia & obtrectatione contineam. Corpore me tem- 
 perantem, sobrium, castum praebeam. Aliena denique vt bona non 
 concupiscam, sed proprio labore & industria studeam ad victum neces- 
 saria comparare, ei'que vitae rationi satisfacere, ad quam me Diuina 
 prouidentia vocarit " (Vautrollier). 
 
 " Ilium eadem, qua meipsum, benevolentia & charitate complecti. 
 Omnibus hominibus facere, quod mihi ab illis fieri velim. Parentes 
 charos, & in honore habere, eos fovere, & tueri : principi & magistratibus 
 honorem tribuere & illorum me imperio potestati subjicere : authoritate 
 praeditis omnibus, doctoribus, Ecclesiae ministris, & praeceptoribus dicto 
 audientem esse : superiores omnes observare & revereri. Neminem 
 dicto factdve laedere, veritatem retinere, servare aequitatem in rebus om- 
 nibus : mentem ab omni malitia odidque vacuam atq'; integram servare : 
 manus a fraude, furto, latrocinijs : linguam ab omni maledicentia, men- 
 datio, & ab infamia cuiquam inferenda abstinere. Corpus temperate 
 sobrie, & caste habere : aliena non concupiscere, neque appetere. Res 
 ad vivendum necessarias juste mihi, cum fide acquirere : & in eo vitae 
 statu, in quo me Deus collocabit, officium non deserere " (Nowell's Small 
 Catechism). 
 
 Nowell then gives an expansion (fusiiis panlo dicere) of the duties 
 towards one's neighbour, under these heads : the duty of subjects to 
 prince, of children to parents, of spiritual children to spiritual parents 
 or pastors, of servants, of parents to children, of masters ^ and heads of 
 houses, of husbands to wives, and of wives. 
 
 meipsum. Bagster here has a colon in place of Durel's comma. He 
 also has a colon for Durel's full stop after "fieri," "succurram," "ante- 
 cellunt," "laedam," "foveam," "calumnia," & " custodiam :" semicolon 
 for comma after " honorem " and " aveam : " colon for semicolon after 
 " subjiciam : " and a comma is inserted after " ipsique," " auctoritate," 
 and " praeceptoribus."
 
 THE CATECHISM. 125 
 
 geram erga omnes qui re ulla me an- 
 tecellunt. Neminem verbo facfc5ve 
 laedam. Fidelem ac justum me in 
 omnibus praestem : neque maliciam 
 ncque odium in animo meo foveam. 
 Mantis ineas a furto & latrocinio co- 
 hibeam ; & linguam a maledicentia, 
 
 reverently towards all who in any 
 thing surpass me. That I hurt no 
 one by word or deed. That I show 
 myself faithful and just in all (things) : 
 nor cherish badness nor hatred in my 
 heart. That I keep in my hands 
 from theft & open robbery; & (niy) 
 
 P a t r e m . Bagster has small initials in " Patrem," " Matrem," " Doc- 
 toribus," and " Pastoribus." 
 
 re gem. "Regi," in Queen Eliz., should of course be " Reginae." 
 Mr. Clay (" Lit. Serv. Queen Eliz.," Parker Society) regards this as 
 an error of Haddon, who " ought to have substituted ' Reginae ' for 
 Aless's 'Regi;'" but Queen Eliz. English Prayer Books of 1559 have 
 " King." This shows a want of care in the preparation of both the Latin 
 and English Prayer Books of Queen Eliz. Whitaker has " Reginae," and 
 Vautrollier " Regalem maiestatem," which Harwood follows. 
 
 iis omnibus qui, etc. rolg avrov SIO.KOVOIC (Petley). vaai TOIG inr' 
 avTov tviZova'u} rtray^kvoiQ (Duport). " et quibus officium suum delegavit " 
 (Harwood). Whitaker's is the same as Petley's, but avrije. Nowell, ro?e 
 dpxovm. Before 1662 the English Version was simply "and his 
 ministers." 
 
 a 1 i q u a : almost " special, 1 ' or " specific ; " "aliquis " is more definite 
 than "quispiam," less definite than "quidam" (See Dr. Donaldson, 
 Introd. to Longer Ex. in Lat. Prose, p. xxiv.). 
 
 authoritate. Bagster, " auctoritate." 
 
 obsequar : or, "be loyal to." Janua, "be ruled by." Durel here 
 differs from the English Version, " To honour and obey the King, and all 
 that are put in authority under him;" where "honour and obey "are 
 both enjoined with reference to the King's officers : as the wide term 
 " all that are put," etc., includes the lowest officials, Durel's expression 
 may be thought to be the more correct, as enjoining obedience only, and 
 not honour, to be shown to subordinate officials. 
 
 Queen Eliz. has simply "ut obediam Regi & ipsius Ministris," so 
 far agreeing with Durel. Nowell has only " honour " for both (" honorem 
 tribuere " and npnv airooovvai). Vautrollier has " Regalem maiestatem 
 eiiisque ministros honore & obedientia prosequar." Harwood, " Regiam 
 Majestatem, et quibus," etc., ' ; honore et obedientii prosequar." The 
 Greek versions of Petley and Duport also enjoin both honour and obedience 
 with regard to subordinate officers. 
 
 superioribus: "superioribus obediens" is obeying one's "betters"
 
 126 THE CATECHISM. 
 
 mendacio, ac calumnia. Ut corpus ! tongue from ill-speaking, lying, and 
 meum temperanter, sobrie, atque caste \ slander. That I keep my body tem- 
 
 custodiam. Bona aliena neqtie con- 
 cupiscam neque aveam, sed discam 
 
 perately, soberly, and chastely. That 
 I neither long for nor crave for 
 
 artem ad vitam sustentandam idoneam, ; another's goods, but learn a craft fit 
 & in ea gnaviter laborem. Et meo ! to maintain life, & therein labour 
 officio fungar in eo vitae statu, ad | actively. And that I discharge my 
 
 quem Deo visum fuerit me vocare. 
 
 duty in that estate of life, to which 
 it shall have seemed good to God to 
 call me. 
 
 (Janud). "meo Magistratui" is the equivalent in Queen Eliz. 
 Whitaker, who has "Magistratui" in the Latin, has rtf tpov ap-xovri. in 
 the Greek. 
 
 spiritualibus:" spirituales cantelenas," "spirituall songs" (Janud). 
 Aless has not " spirituali," as Queen Eliz. has. 
 
 Pastoribus. In the " Forma & Modus Faciendi," &c., in Durel's 
 Prayer Book we have " Pastor " for the English Version " Shepherd." 
 Pastoribus is " 'shepheards " only, in Janna; praeceptoribus, "masters" 
 Bishop Stillingfleet (1664) writes : "'occidere' is not 'pascere' in any 
 sense ; ' Lanii id est, non Pastoris,' that's the Butcher's not the Shep- 
 heard's part." Duport, 7ro/it(n, and ctairoraif . Whitaker and Petley have 
 the singular. So have Aless and Queen Eliz. Nowell (Small Catechism) 
 has " Ecclesiae ministris," and TO!Q ian6voi rijc tcic\/<Tiae. 
 
 reverenter:"^. . . submissively obedient to thy betters, reverencing 
 them awfully (reverenter cole) ; " "Rise up to thy elders, put off thy hat, 
 make a leg (flecte genu)," Janua. 
 
 The Rev. E. Daniel says that "lowly" relates to the estimate we set 
 upon ourselves ; but in Durel's version at all events (" submisse ac reve- 
 renter me geram ") " submisse " seems to refer to the way in which we 
 regard the claims of our superiors. 
 
 u 1 1 a : " quapiam " (Bagster). 
 
 antecellunt. So translated in yanua. So also are " laedam " and 
 " foveam." 
 
 maliciam. Eds. 1685, 1687, 1696, 1703, " malitiam." 
 
 "malitia" is properly "badness;" here it probably is equivalent to 
 
 " spite." Cf. Janua : " calumniatores maligni [malitiosi]," " spitefull 
 
 slanderers (false accusers)." Nowell (Vocab. to Large Catechism) says, 
 
 '''Malitia, Kaicia, quam vitiositatem Cicero mavult appellare, quam
 
 THE CATECHISM. 127 
 
 Catechistes. 
 
 Mi puer, scias hoc, te ex te- 
 ipso ista praestare non posse, neque in 
 Dei mandatis ambulare & ipsi servire 
 absque gratia illius special!, quam 
 
 Instructor. 
 
 My child, know this, that you of 
 yourself are not able to perform those 
 (things), nor to walk in God's coin- 
 mands & serve himself without his 
 
 Malitiam. Malitiam enim certi cujusquam vitii, vitiositatem omnium 
 nomen esse." 
 
 Bagster has " malevolentiam." 
 
 Harwood's version here is remarkable, "nemini in animo meo male 
 velim." 
 
 f u r t o : " privie theft," or " filching " (Janua). 
 
 1 a t r o c i n i o : "open robbery," Janua : where also "cohibere" is "keep 
 in." For Durel's "latrocinio" Bagster has " compilatione." Nowell 
 (Small Catechism) has " a fraude, furto, latrocinijs," and QptvaKiafiov, KCU 
 icXoTr/jc, sat \jj<TT('ae. Queen Eliz. has simply " manus ... a furto," and 
 Vautrollier, " manus a furto," taking no account of the distinction in the 
 English Version, " picking and stealing." Messrs. Bright and Medd also 
 have simply " manus a furto." Shakespeare, who often drew from the 
 Bible, seems to have drawn from the Catechism here in his words, put in 
 the mouth of Hamlet, " By these pickers and stealers." 
 
 maledicentia. "Maledicere" is "execrari, devovere, diris devovere, 
 diras obnuntiare " in Nowell (Large Catechism). The Rev. E. Daniel 
 makes " evil-speaking " a generic term including lying and slandering, 
 but Durel's words do not admit of this. 
 
 d i s c a m . Note the difference from the English Version, "to learn and 
 labour truly to get my own living." Bagster has " discam et enitar 
 mea ipsius opera vitam sustentare." "discam meo labore mihi uictum 
 parare" (Queen Eliz.). " sed proprio labore & industria studeam ad 
 victum necessaria comparare" (Vautrollier). fiaOtiv in TOV ISiov irbvov TO. 
 tTTiTijStia TrpomropiZtiv (Petley). So Whitaker, but [lavQavuv. pavQdviiv KO.I 
 ipya%tff9ai tiri r< ado\u TOV fiiov iropiZiaOai (Duport) . " proprio labore 
 studeam victum exercere" (Harwood). 
 
 a r t e m : " nam artem aliquam nemo non factitat," " artem " being 
 " trade, craft or profession " (Janua). " Sustentare " is to " maintain " 
 in ditto. 
 
 g n a v it e r : not " naviter ; " so, too, in Janua, " gnavus" for "navus." 
 
 E t meo. This is a separate sentence, and not dependent upon the 
 preceding one. The construction in the English Version appears at first 
 sight to be " to learn and labour ... to do my duty ; " but Durel is 
 probably right in conceiving "to do" as parallel to, and not dependent
 
 128 THE CATECHISM. 
 
 omni tempore diligcnter invocare | peculiar favour, which (favour) at all 
 discas oportet. Audiam itaque \ times you ought to learn to invoke 
 num orationem Dominicam possis carefully. Let me hear accordingly 
 
 whether you can rehearse the Lord's 
 
 recitare. 
 
 prayer. 
 
 upon, " to learn and labour." This is supported by the fact that before 
 1604 the sentence ran, " But learn," etc. ; at that date the word " to" was 
 added, perhaps to show the parallelism with "to do." Queen Eliz., 
 taking the same view as Durel, has not the infinitive, but " & ut Deo 
 obediam in quacunque uocatione, ad quam me dignabitur uocare." 
 Vautrollier takes the opposite view, and reads " ei'que vitae rationi satis- 
 facere, ad quam me Diuina prouidentia vocarit." Harwood follows this 
 verbatim with differences of spelling. In the Greek versions Wh.it.iker 
 has TO irtiOtffOat T$ Oty, which is certainly a separate sentence : it is dim- 
 cult to say whether the infinitive iroitloOat in Petley does or does not 
 depend upon " to learn." Duport's vpamiv is also independent of \IMV- 
 Qavtiv, as his subordinate verb is put in a prepositional phrase i-irl n/7 . . . 
 iropiZtffOai. Nowell (Small Catechism), in both Latin and Greek, has 
 a colon dividing " to do," etc., from the former clause, thus showing that 
 he, like Durel, Queen Eliz., Whitaker, and Duport, regarded it as inde- 
 pendent. Messrs. Bright and Medd, however, take the opposite view, 
 and have " meo officio fungi," etc., depending upon " discam et bona fide 
 studeam." 
 
 "fun gar: "perform," or "discharge:" and "status," "estate," or 
 " state," i.e., position, rank, in Jamia. 
 
 Mi puer. So Eds. 1685, 1687, 1696. Ed. 1703 has the misprint 
 " peur." 
 
 Bagster has a semicolon after " posse," and commas after " ambulare " 
 and " servire." 
 
 " Cum scire debeas, te ista ex tuis uiribus, & sine speciali Dei gratia 
 praestare non posse, ac propterea continue orandum esse pro gratia, die 
 mihi bone puer, Orationem Dominicam" (Queen Eliz.). 
 
 " Hoc velim scias, optime fili, tuis te viribus ista praestare non posse, 
 neque in Dei mandatis versari, & illi prout decet, seruire, nisi singulari 
 eius gratia adiutum : quam etiam discere oportet te ardentissimis preci- 
 bus semper ab illo contendere. Audiam igitur an memoriter teneas 
 orationem Dominicam ? " (Vautrollier.) 
 
 "lam verb mi fill, quiim non sit situm in ho minis cujusquain pot estate, 
 lit istis similibusque Dei Praeceptis per se pareat, illique ex sanctissimo 
 legiun suarum praescripto inserviat, nisi ipsi (sic, but in 1 584 ipse) virtu- 
 tern nobis divinitus largiatur, quae noctes dihque assiduis est efflagitanda
 
 THE CATECHISM. 129 
 
 Rcsponsio. 
 
 T)ATER nosier, qui es in coelis : 
 -*- Sanctificetur Nomen tuum. Ad- 
 
 O 
 
 Answer. 
 
 UR Father, who art in (the) 
 heavens : Hallowed be thy 
 
 precibits, an precationem illam, guae dominica diciiur, teneas, intelligere, 
 &* earn d te proinde mihi recitari velim" (Nowell's Small Catechism). 
 
 For " ipsi " Nowell has in the Greek tKiivos (no accent). 
 
 puer. In the First Prayer Book of Edward VI. the English Version 
 is " My good son," etc. 
 
 speciali : " speciale symptoma," "an accident properly befalling," 
 Janna : so " peculiar." 7% ISiac TOV Qsov xptror, Whitaker and Petley. 
 r/G i%aipsTOV \a.f)iTO(; TOV Qiov, Duport. 
 
 Note that this special grace is to be obtained, not by confession to or 
 absolution by a priest, but by the due use of the Lord's Prayer. " Our 
 Father" is to be directly approached, without a sacerdotal mediator. 
 
 diligenter: " ardentissimis precibus," Vautrollier. So too Duport, 
 ci iirtfit\ovQ irpofftvxiiG' Petley and Whitaker have a&aXsiVrwe. In the 
 Latin, Nowell's Small Catechism has " assiduis est efflagitanda precibits" 
 and in the Greek, dciaXttirTuc Si tb^Siv, K.T.\. The English Version is, 
 " by diligent prayer." 
 
 Audiam itaque: or, "And so I will hear." But the English 
 Version, and Queen Eliz., " die mihi," rather support the other rendering : 
 so Whitaker, Xyt /tot. }r iwg aKovaatfu dv, Duport and Petley : d/cowrat 
 Soi'Xofiai, Nowell. 
 
 Bagster has " Fac ergo audiam," etc. 
 
 n u m : perhaps implies a doubt whether the child can say the Lord's 
 Prayer. Cf. the Greek of Nowell, Petley, and Duport. 
 
 orationem Dominicam. So Queen Elizabeth and Vautrollier. 
 
 " Dominicus Dies," " the Lord's day," Jamta : " oratione," " prayer," 
 ibid. 
 
 El>x^v rr})' Kvptaic//!', Duport. See Rev. i. 10, iv r,~/ Kvptaicy >}/t/?f, con- 
 trasted with Acts ii. 20 [r/yv] im'tpav Kvpiov, and compared with I Cor. 
 xi. 2O, KvpiaKov StiTrvov. 
 
 PATER nostcr: In Eds. 1685, 1687, 1696 and 1703, we have 
 considerable changes in pointing, etc. (See below.) 
 
 Eds. 1685, 1687, 1696, 1703 have " PAter." 
 
 Bagster here simply gives " Pater noster, qui es in coelis, &c." 
 
 In the Vulgate we find two versions of the Lord's Prayer. " Pater 
 noster qui es in coelis, sanctificetur nomen tuum. Adueniat regnum 
 tuum. Fiat voluntas tua sicut in coelo & in terra. Panem nostrum 
 supersubstantialem da nobis hodie. Et dimitte nobis debita nostra, sicut
 
 130 THE CATECHISM. 
 
 veniat rcgnum tuum. Fiat voluntas 
 tua, Sicut in coelo & in terra. Panem 
 nostrum quotidianum da nobis hodid. 
 
 Name. Arrive may thy kingdom. 
 Done be thy will, Like as in heaven 
 also on earth. Our daily bread give 
 
 Et dimitte nobis debita nostra, Sicut | us to-day. And dismiss for us our 
 
 & nos dimittimus debitoribus nostris. Et ne nos inducas in tentationem, 
 sed libera nos a malo. Amen." (Ed. Paris, 1573.) This is in Matt. vi. 
 The other version is in Luke xi. : "Pater, sanctificetur nomen tuum, 
 adueniat regnum tuum, fiat voluntas tua, panem nostrum quotidianum da 
 nobis hodie, & dimitte nobis peccata nostra, siquidem & nos dimittimus 
 omni debenti nobis : & ne nos inducas in tentationem." (The Revised 
 Version also concludes the Lord's Prayer at " temptation " in Luke xi. 4.) 
 
 The first of these is precisely the same as that of the Romish Missal, 
 with differences of pointing, etc., and one remarkable divergence, " quo- 
 tidianum " being read for the Vulgate's " supersubstantialem." 
 
 Aless gives the Lord's Prayer only as far as " nomen tuum." Queen 
 Eliz. says simply, " Pater noster qui es in coelis. &c. ; " but in Morning 
 Prayer her version is verbatim the same as that of the Missal, with 
 differences of pointing, etc. So is that of Whitaker in Morning Prayer, 
 of Vautrollier, and that of Durel. 
 
 Nowell's version (Large Catechism) is somewhat different. He has, 
 " PATER NOSTER QUI ES IN CCELIS, SANCTIFICETUR NOMEN TUUM. 
 VENIAT REGNUM TUUM, FIAT VOLUNTAS TUA, SICUT IN CCELO, SIC 
 ETIAM IN TERRA. PANEM NOSTRUM QUOTIDIANUM DA NOBIS HODIE. 
 ET REMITTE NOBIS DEBITA NOSTRA, SICUT ET NOS REMITT1MUS DEBI- 
 TORIBUS NOSTRIS. ET NE NOS INDUCAS IN TENTATIONEM, SED LIBERA 
 NOS A MALO. QUIA TUUM EST REGNUM, ET POTENTIA, ET GLORIA 
 IN SECULA. AMEN." 
 
 His version in the Small Catechism is the same, but in small type. 
 
 Harwood gives a different version : " Pater noster, qui es in coelis, 
 sancte colatur nomen tuum. Veniat regnum tuum. Fiat voluntas tua, 
 tit in coelo, sic et in terra. Victum nostrum alimentarium da nobis hodie : 
 Et remitte nobis debita nostra, ut et nos remittimus debitoribus nostris : 
 Neve nos in tentationem inducito, sed a malo tuere. Amen." This is 
 the version given by Parsell. 
 
 Whitaker, Novvell, Petley, and Duport give the text of Matt. vi. verbatim 
 in the Lord's Prayer ; but Duport has not the doxology. Nor has Durel, 
 nor the English Version ; and it is omitted also in Matt. vi. in the Revised 
 New Testament. 
 
 PATER: Augustine says, " oratio fraterna est." 
 
 coelis : below we have " Sicut in coelo." This change from plural to
 
 THE CATECHISM. 
 
 & nos dimittimus debitoribus nostris. 
 Et ne nos inducas in tentationem : Sed 
 libera nos a malo. Amen. 
 
 debts, Like as also we dismiss (debts) 
 for our debtors. And do not lead us 
 into trial : But free us from evil. 
 
 Amen. 
 
 singular is in accordance with the New Testament (Matt, vi.), where we 
 
 have o lv Toiq oiipavoig, but <! iv ovpdvqi. 
 
 Eds. 1685, 1687, 1696 have a comma, and 1703 a full stop here. 
 
 The Revised Version omits "our" and "which art in heaven" in 
 Luke xi. 2. 
 
 Sanctificetur. Cf. the notes on " Sanctorum Communionem," on 
 "sanctificavit" in the next answer after the Creed, and on " sanctificavit " 
 in Commandment IV. , 
 
 Eds. 1696, 1703 have a capital, 1685, 1687 a small " s " in this word. 
 
 N o m e n . Eds. 1685, 1687, 1696, 1703 have " nomen." 
 
 A d v e n i a t : Nowell, " VENIAT ; " but afterwards he says, " Secundo 
 loco petimus, ut ADVENIAT REGNUM DEI." Cf. our expression "the 
 Second Advent." 
 
 Fiat. The Revised New Testament omits " Thy will earth " in 
 Luke xi. 2. 
 
 Sicut in coelo. Eds. 1685, 1687, 1696, 1703 have " sicut." There 
 is much difference in pointing here. The Vulgate has no stop from " Fiat " 
 to " terra." The Missal usually has a comma after "coelo ;" in a Salis- 
 bury book, however, which we have consulted (" Sacra Institutio Bap- 
 tizandi," etc., MDCIIII.), there is no comma. Queen Eliz. has commas 
 both before " sicut" and after " coelo." So has Nowell. Vautrollier has 
 a comma after " coelo." Durel has a comma before " Sicut," but not 
 after "coelo, "in the Catechism, in Eds. 1670, 1696, and 1703 ; but in 1685 
 and 1687 a comma also after "coelo," and in its first occurrence in the 
 book he has a comma after " coelo." 
 
 It has been suggested by Mr. Boys that we 7% refer to all the first 
 three clauses of the Lord's Prayer, and not merely to the third. 
 
 quotidianum : the most probable meaning of the Greek rbv 
 tiriovaiov, which only occurs in Matt. vi. r I and Luke xi. 3. Philologically 
 the word is probably connected with 77 tTriovaa, the following day. The 
 Vulgate here has "supersubstantialem " in Matt, vi., "quotidianum" in 
 Luke xi. 
 
 " quotidianum," daily, in Janua. Harwood has "alimentarium." 
 
 h o d i e . This follows Matt vi. ; Luke has TO KaO' t'lfispav, day by day. 
 
 d i m i 1 1 e : Nowell " remitte." " Dimittere " is only used of dismissing 
 a congregation in Janua; but "debitorem dimittere" occurs in Ulpianus 
 
 10
 
 132 THE CATECHISM. 
 
 Quid petis a Deo in hac oratione ? 
 
 Question. 
 
 What do you seek from God in 
 this prayer ? 
 
 the lawyer, and "tributa alieni dimittere," in Tacitus H. 3. 55. On the 
 latter place Orelli notes upon " dimittere," " in perpetuum eos tributis 
 liberabat edicto suo : remittere foret unam alteramve pensionem iis ita 
 condonare, uftamen tributarii manerent." So that " dimittere " is the 
 higher word, as expressing a full and complete dismissal for ever. 
 
 d e b i t a . Revised Version has " debts " in Matt, vi., and " sins " in 
 Luke xi. The Authorized Version has " trespasses " in the former. Cf. 
 "sin is the transgression of the law" (i John iii. 4), a word of similar 
 derivation. 
 
 S i c u t . Eds. 1685, 1687, 1696, 1703 have " sicut." 
 
 There should, perhaps, strictly be no "sic," as the Greek is simply we. 
 Nowell goes farther from the Greek by writing " sicut in coelo, sic " etc. 
 Harwood has " ut in coelo, sic" etc 
 
 The sense of the Greek is " like as," or rather, " as ; " not "just as ; " 
 for we should evidently not pray to be forgiven only so far, and as much, 
 as we forgive others. 
 
 d i m i 1 1 i m u s : this follows Luke, who has the present ; Matthew, 
 according to the best MSS., has the perfect tense; but the Rec. has the 
 present. Revised Version has perfect. 
 
 i n d u c a s : subjunctive, not imperative. So the Greek /z) tlaiviyKyc. 
 which however the Revised New Testament translates " bring us not 
 into," etc. Harwood also changes this to the imperative " inducito." 
 
 tentationem. After this word Eds. 1685, 1687 have a comma; 
 1696 and 1703 a full stop. 
 
 A good illustration of the use of " temptation " in English is in Fuller, 
 "Church History "iv. i. 29: "Though may it (New Coll. Oxon) never 
 have a temptation in that kinde (a siege) to trie the strength of the walls 
 thereof." 
 
 "Tenta" is "try, assay," and "tentat caput," "makes the head ache," 
 in Janua. " Tentare " is properly to handle (tenere) frequently, so to 
 "test;" especially of feeling the pulse, "tentare venas" (Quint, u. 3. 
 38, etc.); so "tentatio perseverantiae " "proof," or "test (Livy4.42);" 
 exactly the Greek vtipaff^oQ, and not like the English Version " tempta- 
 tion ; " but the Greek is masculine, whereas " tentatio " is feminine, and 
 expresses the process of " testing " or " trial." Nowell (Vocab. in Large 
 Catechism) says, " Tentatio, pro sollicitatione ad vitia." 
 
 1 i b e r a . The Greek is pwrai, middle voice. It may be remarked here
 
 THE CATECHISM. 133 
 
 Responsio. 
 
 Peto a Domino Deo ineo, Patre 
 nostro coelesti, omnis boni largitore, 
 
 Answer. 
 
 I seek from my Lord God, our 
 heavenly Father, the lavisher of every 
 
 how difficult it is to translate such a Scripture as the Lord's Prayer. In 
 the Greek original we have aytajOrjTw, iX0rw, and ytvitffjToi, all aorists 
 imperative, the first and last being first aor. pass., the intervening one, 
 a second aor. act. or neuter. Then we have Si>s and a$te, two second 
 aor. act. Then (/}) tlffiveyKyc (a negative with) a first aon subj. act. 
 Then again pvyai, a first aor. imper. middle. All these are rendered 
 in the Latin by present imperatives ; passive, neuter, and neuter passive 
 in the case of the first three, and active in the case of the rest ; excepting 
 only tiasvtyicys, which becomes a present subj. active. 
 
 a m a 1 o : may be either masculine or neuter, just like the Greek avb 
 TOV Trovi]pov. But it is more probably neuter. In this case it may be 
 " evil " generally, and this use of the Greek adjective and article is too 
 common to need illustration ; one example may be given (Arist. N. 
 
 Eth. ii. 6) : TO yap KO.KOV TOV (iirtipov, WQ o't TlvOayopitoi tiKa^or, TO ft ayaOov TOV 
 
 Tmripaofievov ; or on the other hand, " malum " and TO vovijpbv might 
 conceivably be " the evil," i.e., " the evil of the day." Cf. " quotidianum," 
 and in the last verse of this same chapter of Matthew, " Sufficient unto 
 the day is the evil thereof." The view that the word is neuter, or at all 
 events that it is so in the Catechism, is supported by the explanation cf 
 " a malo," which is " ab omni peccato, ac malitia, ab hoste animorum 
 & ab aeterna morte : " and this view is also supported by Augustine, 
 Ep. cxxx. c. ii. (21) vol. ii. : "Cum dicimus libera nos a malo, noa 
 admonemus cogitare, nondum nos esse in eo bono, ubi nullum patiemur 
 malum. Et hoc quidem ultimum quod in dominica oratione positum est, 
 tarn late patet, ut homo Christianus in qualibet tribulatione constitutus 
 in hoc gemitus edat, in hoc lacrymas fundat, hinc exordiatur, in hoc 
 immoretur, ad hoc terminet orationem." 
 
 The Revised Version of the New Testament has " the evil one" and 
 " evil" in the margin ; but with so many words available for " Devil" in 
 Hellenistic Greek, it would be somewhat remarkable for TOV iroviipov to be 
 employed in that sense. Had the word been in the nominative, 6 irovijpbs 
 would have carried no ambiguity ; but it is not customary in Greek to 
 use an oblique case of an adjective or participle for the masculine, where 
 it might be mistaken for the neuter. A full criticism of this question is 
 beside our purpose, but we may quote the opinions of Canon Cook 
 (editor of " The Speaker's Commentary J! ), that the neuter is here, upon 
 critical and grammatical grounds alone, distinctly preferable to the
 
 134 THE CATECHISM. 
 
 ut gratiam suam milii, & omnibus 
 largiatur, ut ipsum colamus, ipsi ser- 
 viamus & obsequamur prout tenemur. 
 Deum etiam oro ut nobis ea omnia 
 impertiatur quae sunt inenti & corpori 
 
 good, that he may lavish upon me, 
 and upon all his favour, that we may 
 reverence himself, serve himself & 
 submit (to him) in proportion as we are 
 bound. I also pray God that he may 
 
 masculine ; and of the Lord Bishop of Derry and Raphoe, who urges 
 the preference for the Authorized Version on the higher grounds that the 
 idea of a Christian closing the prayer of prayers by a request to be 
 delivered from him, from whom both the individual and the whole Church 
 has been delivered already, is against the analogy of the faith. 
 
 We may add that St. Paul appears to be alluding to the Lord's Prayer 
 in 2 Tim. iv. 18 : KaJ pvatrai jii o Kvptos airb iravrbf ipyov Trovqpov, KO.I adtati 
 ttf rffv [3aai\fiav avrov rr\v iirovpdvtov ' <j> } dua ti'f TOVQ alwvaQ Tiav aiuvw. 
 
 a^v. If the first clause of this be parallel to and founded on <cai pvaai 
 r)/iac airb TOV irovripov, it is a strong argument for " the evil," or "evil," and 
 not " the evil one ; " just as the concluding words seem to support the 
 genuineness of the doxology, ort oov ianv } (3aai\tia Kal >} ouvafiif Kai 7} 
 coa if rovf alSivaQ ' a\ir\v. 
 
 In the edition of 1818 Duport is made to omit rov before vov^pov in the 
 last clause. This however he does not do in his edition of 1665. 
 
 It is noteworthy that the Latin here keeps the exact order of the Greek, 
 with the exception of "qui es " for 6, and "nos" before instead of after 
 " inducas." 
 
 Qucestio. Eds. 1696, 1703 have "Questioj" Eds. 1685, 1687, 
 " Qucestio* 
 
 Quid petis: " Quid petis a Deo hac precatione ? " (Queen Eliz.) 
 
 Whitaker has " in hac precatione ? " 
 
 " In hac oratione quid a Deo petis ?" (Vautrollier.) 
 
 Quid & Deo in hac Precatione expetis ? " (NowelFs Small Catechism.) 
 
 P et o : " Peto ut coelestis pater, dator omnis boni, det mihi & omnibus 
 hominibus, ut eum colamus, ei seruiamus, & obediamus, ut donet nobis 
 omnia quae necessaria sunt ad hanc uitam, remittat nobis peccata, ac ut 
 defendat nos in omnibus periculis corporis & animae. Postremo, ut nos 
 liberet ab omni peccato, ab insidijs Diaboli, & morte aeterna. Credo 
 etiam Deum Patrem pro sua bonitate & misericordia hoc facturum, per 
 Dominum nostrum lesum Christum, idedque dico Amen : id est, ita fiet." 
 (Queen Eliz.) 
 
 " Equidem contendo a Domino Deo Patre coelesti, bonorum omnium 
 largitore, ita me omne"sque alios sua gratia velit augere & confirmare, vt 
 ilium colamus, illi seruiamus, & pro eo atque decet in omnibus obtem-
 
 THE CATECHISM. 135 
 
 necessaria ; utque sit nobis propitius, 
 & peccata nostra nobis dimittat; ut 
 nos etiam versantes in quolibet peri- 
 culo tarn animae, quam corpori immi- 
 
 give us a part of all those (things) 
 which are necessary to mind & body ; 
 and that he may be favourable to us, 
 & dismiss for us our sins ; that he 
 
 peremus : peto etiam, vt omnia nobis largiatur turn ad corporis incolumi- 
 tatem, turn ad animae salutem necessaria, vt sua nos misericordia com- 
 plectatur, nobisque nostra peccata condonet, dignetur nos ab omnibus 
 periculis & animae & corporis tueri, ab omni'que peccati & sceleris con- 
 tagione, ab hoste spirituali Satana, morte & damnatione aeterna liberare. 
 Quae quidem omnia spero pro sua misericordia & benignitate faciet, per 
 Dominum nostrum lesum Christum. Idedque in extrema clausula addo. 
 Amen " (Vautrollier). 
 
 " Precor Dominum Deum meum, Patrem coelestem, bonorum omnium 
 authorem, ut ego, & universi mecum mortales divino illius spiritu afflati, 
 eum pie sanctdq ; colamus & veneramur (sic, and in 1584 also) illi in- 
 serviamus : & ejus voluntati, ut par est, obediamus. Ordq ; Deum, ut 
 omnia in universum, vel quae ad usum vitae pertinent, nobis largiri velit ; 
 ut supplicum misereri, & peccatis nostris ignoscere, pericula omnia tarn 
 ab animis quam corporibus nostris depellere, a vitijs & flagitijs omnibus 
 avocare, a Satanae vi atque impetu tueri, & ab interitu sempiterno con- 
 servare nos velit. Atque haec eum pro paterna sua dementia, atque 
 bonitate, per Dominum nostrum lesum Christum largiturum esse, speni 
 bonam concipio : idedq ; Amen, id est, ita fiat, ad finem precationis 
 adjungo " (Nowell's Small Catechism). 
 
 Bagster has no comma after "mihi," "animae," or "peccato ;" but he 
 has commas after " obsequamur," " oro," " impertiatur," " etiam," " im- 
 minente," " animarum," " ipsum," and " sua : " a semicolon for a colon 
 after " dignetur," and three other divergences mentioned below. 
 
 omnis boni: "rrje leaaqs oyuOor^rof," Duport. irdvTwv ayaO&t'y 
 Whitaker, Nowell, and Petley. 
 
 largitore: " largior " is " to give bountifully " (largus), as it is rightly 
 used in yanna with " non rogatus " and " ex munificentia." Nowell 
 (Small Catechism) has am'y ; Whitaker and Petley, xP'W v '> 
 
 gratiam largiatur: " det mihi . . ., ut" etc. (Queen Eliz.) "ita 
 me . . . sua gratia velit augere & confirmare, vt," etc. (Vautrollier). " ut 
 ego, & universi mecum mortales divino illius spiritu afflati, eum," etc., 
 Nowell, who in the Greek has, ro Otiov avrov irvtvfia . . . ^/apiffaffOai (sic 
 in 1 584 also). Whitaker and Petley have \ap't^taQai. Duport, r^v xP l *
 
 136 THE CATECHISM. 
 
 nente custodire ac tueri dignetur : & may vouchsafe also to keep and defend 
 
 nos servare ab omni peccato, ac ma- us when we are in any danger hanging 
 
 litia, ab hoste animorum & ab aeterna over as well soul as body : & to pre- 
 
 morte. Et hoc confido ipsum pro ; serve us from every sin, and badness 
 
 dementia ac benignitate sua praestitu- I from the enemy of spirits & from 
 
 rum, per Dominum nostrum Jesum I everlasting death. And this I am 
 
 Christum. Idedque dico, Amen. Sic confident himself will perform accord- 
 
 fiat. 
 
 ing to his graciousness and goodness, 
 through our Lord Je'-us Christ. And 
 therefore I say, Amen. So be it. 
 
 e t i a m . In Ed. 1687 there is a misprint, "etium," as also in 1685 ; this 
 is corrected in Eds. 1696 & 1703. 
 
 impertiatur: "to give part " (Janua). 
 
 propitius: or " propitious." " Favouring their cause, wel-pleased, 
 reconciled" (Jamia). " dignetur" is " vouchsafe " in ditto. 
 
 d i m i 1 1 a t . For "dimittat," and a semicolon, Bagster has " remittat," 
 and a colon. Harwood has " remittat." 
 
 versantes : " versari " almost equals " esse : " in Janua used for " to 
 converse with," in the old sense of " conversation." 
 
 in quolibet periculo:tv iraai riji; TI '/'('X'/C ^di TOV ffti/mroc KivSvvoic;, 
 Duport, and so Whitaker, but with TOV o-w/wtroc u TJ)C ^X'H'j a d thus 
 also Petley. Nowell (Small Catechism) has irdvTwv KtvSvvtuv TO.Q rt ^xc 
 
 Kai ret mofirtTft airaXXarTHr. 
 
 imminente: " hanging over " (jfanud). 
 
 ab omni : dvo irdcrtj^ (not r/jfe irdaqg) df.iapria, Duport ; so Whitaker, 
 diru -nrdfftis J//ie nro^ia^ ; and Petley, airb irdatjs dvopaQ. Nowell, however, 
 has rCJv KaKiuv Kai ir\r)fi^i\i]pdr(ttv airavrhiv aTrdyuv. 
 
 m a 1 i t i a : in the answer before the Lord's Prayer, we have "maliciam" 
 in this first Ed. of 1670. 
 
 Trowjpiac, Duport. Whitaker has no word for it. Petley, dfiapTla^. 
 Nowell, 7r\j;/*/itXj;/iorwj/. 
 
 For " ac malitia " Bagster has " et nequitia," 
 
 ab hoste animorum: in Eds. 1685, 1687, 1696, 1703, we have 
 <{ animarum." 
 
 Bagster has " animamm," So has Harwood. 
 
 Duport has dirb TOV 7r>>tv^.ariKov i\Qpov //iuij/. Whitaker has UTTO riav 
 A/3oXou iviSptav (insidijs Diaboli). O.TTV TWV Trvtv^ariKov TOV irnXffiilov 
 tv^f)t5v (Petley). -rije TOV Saravfi /3/af ri dp/ir/j (Nowell). Messrs. Bright 
 and Medd have " ab inimico spirituali."
 
 THE CATECHISM. 137 
 
 Q 
 
 U O T Sacramenta instituit 
 Christus in Ecclesia sua ? 
 
 H 
 
 Question. 
 
 many Sacraments hath 
 Christ appointed in his Church ? 
 
 For "ghostly" in English Version, used for " spiritual," here and above 
 with "dangers," cf. Shakespeare, " Romeo and Juliet," "Hence will I to 
 my ghostly father's call." 
 
 a e t e r n a : Duport, Qavarov a/Wow, without the articles. So Whitaker 
 and Petley ; Nowell too has t alwviov uXiOpov. 
 
 dementia: " mildnesse " (Janua). 
 
 dico. Eds. 1685, 1687 have a full stop after "dico ; " Eds. 1696 and 
 1703 a comma. 
 
 A men : " Amen " in Janua is translated "Amen [So be it]." 
 
 Sic fi a t . Aless has " ita fiet," and Queen Eliz. retains this : Whitaker, 
 on the contrary, who usually adheres to the latter, has "ita fiat," and 
 so too Harwood has " sic fiat," just as Durel. 
 
 Whitaker and Petley have ovru ysw/O^rw. 
 
 ovrw ytvoiro, Duport : the contrary of St. Paul's expression (*rj ylvoiro, 
 which our English Bible translates " God forbid." 
 
 At this point we have reluctantly to part company with the versions of 
 Queen Elizabeth's reign, except in so far as concerns the Catechisms 
 of Nowell. 
 
 Q U O T : Quot in Eds. 1685, 1687, 1696, and 1703. 
 
 " Quot in Ecclesia sua Sacramenta instituit Dominus?" (Novvell's 
 Small Catechism.) The quotations up to this point have been given from 
 an edition of 1633 (see Part II. chap, i.), on account of some superiority 
 in spelling, etc., the divergences from the earlier text being mentioned 
 where they appeared sufficiently noteworthy. Throughout this part 
 upon the Sacraments, however, it has been thought more advisable to 
 give the text of 1584. -. , 
 
 This portion of the Church Catechism was introduced in 1604. The 
 authorship is ascribed to Bishop Overall (see App. E.). It is interesting 
 to note throughout how the author copied the phraseology of Nowell's 
 Small Catechism, and the very order of the questions. 
 
 Sacramenta: fivarripia is Nowell's word in the Greek : also Petley's 
 and Duport's, who, however, have a capital M. 
 
 For Augustine's view of the Sacraments, see App. F. And for an 
 Analysis of the Sacraments as explained in the Catechism, see Appendix G. 
 
 " This is in general, an Account of a Sacrament : This, it is true, is 
 none of those Words that are made use of in Scripture, so that it has no 
 determined Signification given to it in the Word of God ; yet it was very
 
 133 THE CATECHISM. 
 
 Rfsj>onsio. 
 
 Duo tantum, quae quidem in genere 
 
 Two only, to be indeed in general 
 
 early applied by Pliny to those Vows by which the Christians tied them- 
 selves to their Religion, taken from the Oaths by which the Soldiery 
 among the Romans, were sworn to their Colours or Officers; and from 
 that time this Term has been used in a Sense consecrated to the Federal 
 Rites of Religion " (" An Exposition of the Thirty-nine Articles," etc., by 
 Bishop Burnet, MDCXCIX, p. 269). 
 
 It is interesting to compare the ancient form of judicial proceeding 
 called "actio Sacramenti." Mr. Sandars writes (" Instit. of Justinian," 
 Introd. p. Ix. Fifth Ed.) : " The most ancient and most important of the 
 actions of law, the actio sacramenti, brings before us, in the most marked 
 manner, the delight in appeals to the external senses, and the use of 
 symbolical acts, sanctioned by long usage and expressive in themselves, 
 which belongs to the early times of so many nations. It was originally 
 the only form of action ; and every species of right could be enforced 
 by it." 
 
 " a Sacramento arcet,'' etc., " he driveth away the impenitent from the 
 Sacrament ; he leaveth hypocrites to their own conscience " (Janini). 
 
 i n s t i t u i t : irapiSmietv 6 KvpioQ ry tKKXrjaly. avrov (Nowell's Small Cate- 
 chism). 
 
 Duport has cura^i for Durel's " instituit ; " Petley has icarscTJ/ffs. 
 
 " instituit" however is a true perfect ; see note on "sint" below. 
 
 Rev. E. Daniel says, " the question is not How many Sacraments are 
 there? but How many Sacraments hath Christ ordained 'in His Church?" 
 But is it not the same thing ? Who else has power ? 
 
 Duo tantum. Nowell's Small Catechism has simply, Duo : Baptis- 
 jnum. (sic, but a comma in 1633) &* Coenam Domini. Avo : (sic in both 
 editions) ro /3ojrri<T/ia, eat TO Kwpiaicoi' (mipiaicov, 1633) ftiirvov. Duport has, 
 Awu fivvov, ! naOoXov irpof rijv trwjpi'av avayicala, Ba7rr<r/ia dtjirov, KO.I AUTTI'OV 
 TO KvpiaKoj'. Petley before him had precisely the same, only BaTH-ia/ior. 
 
 Harwood has the same as Durel, but " sunt," not " sint," and " ad 
 salutem consequendam " comes after " quae quidem." This change occurs 
 also in Parsell (1713). 
 
 tantum: " onely," Janua. Rev. E. Daniel says, " the answer is not 
 Two only, but 'Two only as generally necessary to salvation.'" This 
 opens the door for the other Sacraments of Rome. But Durel's version 
 gives the simple answer " Two only," and then adds, " to be indeed," etc., 
 showing their use. 
 
 in genere: " De Ethica in genere." " Of morall Philosophy {order- 
 ing of manners] in generall " (Janua). So too in the same book, " De
 
 THE CATECHISM. 139 
 
 necessaria sint ad salutem conse- 
 quendam, nempc Baptismum & 
 Coenam Domini. 
 
 necessary to attaining safety, to wit 
 Baptism (the) Lord's Supper. 
 
 Mechanicis in genere." "Of Handy-craft Trades in generall." So in 
 Centini, " Disput. Scolast," Tom. Sec. MDCXXXIX., we have : " De Sac- 
 ramentis in genere, in Specie de Baptismo, Confirmatione, 
 Eucharistia." 
 
 This expression "in genere" is used in Eds. 1680, 1685, 1687, 1696, and 
 1703 of Durel. Also in Parsell, Eds. 1713, 1716, 1733, 1744. 
 
 Harwood also has " in genere" in this passage, and in fact the whole 
 answer is practically the same as Durel's with the exception of " sunt " 
 for " sint." 
 
 Bagster (1821) has the same as Durel. 
 
 Messrs. Bright and Medd have " Duo tantum velut ad salutem gene- 
 raliter necessaria ; Baptismum, et Coenam Dominican!." 
 
 Durel's version shows that " generally necessary " in the English Ver- 
 sion means "necessary in general." It has of late been asserted that 
 "generally" means "universally ;" but we shall support Durel's render- 
 ing " in genere," i.e., " in general," by certain points which will, we trust, 
 show that " generally " here was never conceived at the time of the Last 
 Revision to have any other meaning than " on the whole," or " under 
 ordinary circumstances," or the like. The controversy is of the highest 
 importance, as may be seen from Dr. Harrison's letter given in App. I. 
 We shall proceed to examine, first, the reasons why the term " generally " 
 is used ; secondly, the view taken of the subject by writers of the period ; 
 thirdly, the renderings of other contemporary versions ; and lastly, shall 
 criticize the arguments of those who assert that "generally" means 
 " universally," and endeavour to show that the sense of " in general," or 
 " on the whole," is a common, perhaps the most common, meaning of the 
 word in the seventeenth century. 
 
 Firstly, then, why was the word " generally " introduced ? The Church 
 of England interprets her own Liturgy : " Beloved, ye hear in this Gospel 
 the express words of our Saviour Christ, that except a man be born of 
 water and of the Spirit, he cannot enter into the kingdom of God. 
 Whereby ye may perceive the great necessity of this Sacrament, where 
 it may be had" (Publick Baptism of such as are of Riper Years). "Dilecti, 
 auditis in hoc Evangelic, Christi Servatoris nostri expressa verba, quod 
 nisi quis renatus fuerit aqua, & Spiritu, ingredi non potest in regnum 
 coelorum ; ex quibus potestis intelligere quanta sit hujus Sacramenti 
 necessitas,ubicopia illius conceditur" (Durel's version). The words "where 
 it may be had/' " ubi copia illius conceditur," express a condition which
 
 140 THE CATECHISM. 
 
 renders the Sacraments conditionally not absolutely necessary, and, 
 if conditionally necessary, then "generally," or "in general" necessary ; 
 and certainly not "universally" necessary. And this agrees with the 
 passage which the Baptism Service proceeds to quote : " He that be- 
 lieveth and is baptized shall be saved ; but he that believeth not shall 
 be damned." St. Mark (chap. xvi. 16) does not add here, "and is not 
 baptized," as Dean Alford points out : the Dean thereupon remarks, 
 "our Lord does not set forth here the absolute, but only the general 
 necessity of Baptism to salvation, as the Church of England also teaches. 
 But that general necessity extends to all to whom Baptism is accessible ;" 
 etc. In this answer the Church of England is guarding against two 
 errors of the Romish Church. First, the latter said there were seven 
 Sacraments (Concil. Trid. Sess. 7. Can. i) ; our Catechism says, " Two 
 only." Secondly, the Romish Church says, " a Sacrament is a sensible 
 thing which by the institution of God hath a power as well of causing as 
 of signifying holiness and righteousness" (Catech. Rom. par. 2. cap. i. 
 n. 1 1) ; " the Sacraments contain the grace which they signify, and 
 confer grace (ex opere operate) by the work itself upon such as do not 
 put an obstruction" (Concil. Trid.) ; "For these sensible and natural 
 things work by the almighty power of God in the sacraments what they 
 could not do by their own power " (Catech. Rom.) ; now on this system 
 of the Sacraments causing, containing, and conferring grace, the Sacra- 
 ments were of course necessary, simply and absolutely ; but the Church 
 of England guards against this by saying that they are " generally neces- 
 sary," thus qualifying the necessity to allow of such a condition as " where 
 they may be had." 
 
 Secondly, let us look what was the opinion ol cotemporary writers 
 upon this subject. Bishop Stillingfleet writes in "A Rational Account of 
 the Grounds of Protestant Religion," p. 561, London, 1665 : "And what 
 they say of (defect of) intention, is much more true of Baptism itself; for 
 in case it (the omission of baptism) be not done out of contempt I say 
 that summus Sacerdos supplebit (the High Priest will supply that defect) : 
 it is not the meer want of Baptism will damn the soul of the Infant, (as 
 you suppose) when you make it so necessary, to use such shifts as you 
 speak of, to save the soul of a dying Infant." The Bishop of London's
 
 
 THE CATECHISM. 141 
 
 * * # * * * * * 
 
 " Imprimatur," affixed to this book is dated 1664, two years after the 
 Last Revision. So, too, before the Revision, a Divine writes in the 
 year 1636, " Baptisme " is " Necessary in divers and sundry regards. As 
 the lawfull use thereof is a note whereby the true Church of God is 
 discerned and distinguished from the false Church. Not that the Church 
 of God cannot be a true Church without this Sacrament. For it may 
 want Baptisme for a time and yet remaine a true Church, as well as the 
 Church of the Jewes in ancient times wanted circumcision for the space 
 of fourty yeeres Josh. v. 6 and yet ceased not to be a true Church & 
 loved of God" : and then four reasons are appended why Baptism is not 
 absolutely or simply, in other words universally, necessary. Again, in 
 " Paraphrasis cum Annotatis ad Difficiliora loca Catechismi Anglicani," 
 etc., A.D. 1674, we find " Two only, as generally necessary to salvation" 
 explained as " those things, in the devout, frequent, and constant use 
 whereof, the generality of men obtain Salvation, and no otherwise :" not 
 "all men," but "the generality of men." Again, in "A Comment on 
 the Book of Common- Prayer," etc., by William Nicholls, D.D., London, 
 MDCCX., a copy of which is in the Bodleian, our passage is thus explained : 
 " Generally necessary.] By generally necessary we understand, That (i) 
 all Persons, of what Rank and Quality soever, are obliged to the Per- 
 formance of them, unless they labour under an Incapacity, by reason 
 of their Age or otherwise, or are hindered therefrom by an invincible 
 Necessity." Again, in the " Supplement to the Commentary on the Book 
 of Common Prayer," Wm. Nicholls, D.D., published MDCCXI. (a copy is 
 in the Bodleian), are certain Puritan objections answered ; these answers 
 are stated in this book to be by Tho. Hutton, and to have been " Printed 
 Anno Dom. 1606." Exception 13 is " There are two Sacraments as 
 generally necessary to Salvation. This word generally, importeth other 
 and more Sacraments; in particular implying the Popish Sacraments, 
 and so is contrary to the Fifteenth Article of Religion, which saith there 
 are Two Sacraments only" Then follows the Answer : " It is to be 
 understood generally necessary to Salvation, noting it to be every Man's 
 Duty in submitting unto them ; because every one is either an Infant, or 
 of more Years : And if both, both generally necessary for Salvation for
 
 142 THE CATECHISM. 
 
 both. Besides the Word As, is as a Partition Wall, betwixt the Sacra- 
 ments and Generally, giving a Reason why two Sacraments are received, 
 and no more. There are two Sacraments as generally necessary in a 
 Signification taken at large, meaning no more but two, and these two 
 not simply and absolutely necessary, as if a Christian were damned with- 
 out them ; but as Generally necessary, that is, when they may be had 
 according to Christ's Institution." 
 
 Again, Archbishop Seeker, who was born towards the close of the 
 seventeenth century, writes in his " Lectures on the Catechism," vol. ii. 
 p. 222 : " and even these two, our Church very charitably teaches us not 
 to look upon as indispensably, but as generally necessary. Out of which 
 general necessity, we are to except those particular cases, where believers 
 in Christ, either have not the means of performing their duty in respect 
 to the Sacraments, or are innocently ignorant of it, or even excusably 
 mistaken about it." His cotemporary John Wesley says that Baptism 
 " was intended to last as long as the church into which it is the appointed 
 means of entering. In the ordinary way there is no other means of 
 entering into the church or into heaven" (vol. xiii. p. 401) ; and again, 
 " If outward baptism be generally, in an ordinary way necessary to salva- 
 tion," etc. (p. 404). So, too, the Rev. James Stillingfleet, a descendant 
 of Bishop Stillingfleet and the intimate friend of Joseph Milner, the 
 Church historian, writes : Q. "Why do you term them generally neces- 
 sary ? " A. " Because Christ has appointed them to be observed by all 
 who are not deprived of the opportunity of receiving them." 
 
 So that we see that from 1606, two years after the passage containing 
 " generally necessary " was first introduced into the Catechism, through 
 the period of the Last Revision, and through the next century, "generally 
 necessary " was held to mean " necessary in general ; " and moreover 
 that this accorded with the views of Divines of the period who regarded 
 the Sacraments as necessary, but not simply, absolutely, or universally so. 
 
 In the third place, we must examine contemporary versions. The 
 Welsh Prayer Book of 1664 has " Dau yn unig inegis yn gyffredinol 
 anghenrhaid i Jechydwriaeth, sef, Bedydd, a Swpper, yr Arglwydd." It 
 is not a little remarkable that the word used for " generally " is " gyffred-
 
 THE CATECHISM. 143 
 
 inol," which is the adverbial form of " gyffredin," the adjective used for 
 " Common " in the title of the Book of Common Prayer, " Llyfr Gweddi 
 Gyffredin." So that the Welsh Prayer Book takes " generally " to mean 
 " commonly," which is still the ordinary sense of " gyffredinol." A Welsh 
 clergyman writes to us, " The explanation in one of the two Welsh Cate- 
 chisms, or rather Commentaries on the Catechism, in use in our Sunday 
 schools is ' generally, not indispensably-^ in the other, 'necessary in 
 every instance where they may be had.' " 
 
 Petley and Duport both have Avw povov, we Ka96Xov irpbz rf]v awrripiav 
 dvayiccua, ic.r.X. This appears at first sight, perhaps, to support the view 
 of those who hold that "generally" is equivalent to "universally : " such, 
 however, is not actually the case. 
 
 Used as an adverb KaOoXov means " on the whole, in general." These 
 are the only two senses of its adverbial use given by Liddell and Scott 
 (fourth edition), who further tell us that it is "for Kaff '6Xov, as it is 
 written in authors before Arist. (e.g. Philipp. ap. Dem. 251. 3).'' The 
 substantive phrase TO Ka96Xov is often translated " the universal " in 
 Logical works, sometimes perhaps rightly, but more often inaccurately : 
 it will be as well, therefore, to see what are Aristotle's definitions of 
 KdQuXov in its logical uses. First, with regard to terms, he says, Xtyw Si 
 Kci&oXov fiiv o tTri wXtiovwv TTi<f>vKi KaTqyopti?9ai, Kaff tKaarov t o fir), K.T.\. (de 
 Interp. c. 7, p. 17, "38): "I mean by Ka96Xov what has been so con- 
 stituted naturally that it can be predicated of a greater number (" de 
 pluribus," Trendelenburg), and by singular that which has not." Secondly, 
 with regard to propositions he writes, Xiyw Si Ka96Xov piv TO vavrl i) pijStvi 
 vTrapxtiv iv pipti Si ro nvi, K.T.X. (Anal. pr. I. I. p. 24, 16) ; this means 
 that by KaOoXov he denoted a general proposition (all A is B, or no A is 
 B), as opposed to particular propositions. We must compare with this 
 another passage (Top. I. 12, p. 105, a 13), where Aristotle is defining 
 Induction as ; drro rH>v K<z9' ticaoTov iiri TO. Ka96Xov fyodos : the illustration 
 he gives here is as follows : if the pilot who possesses knowledge is the 
 best, and if the same is the case with the charioteer, then on the whole 
 (rat oXwe) he who has knowledge upon each subject is the best. These 
 Inductions are arrived at, according to Aristotle, sometimes fid TTUVTUIV,
 
 144 THE CATECHISM. 
 
 sometimes cm irXuovw, or cia TTO\\WI>. We fear that the word " uni- 
 versal" is used more loosely by logicians than it is in ordinary language. 
 There is a real and important distinction between "universal" and 
 "general" propositions. That Mr. J. S. Mill clearly apprehended this 
 distinction one passage will suffice to show : " It is of importance to 
 remark, that when a sequence of phenomena is thus resolved into other 
 laws, they are always laws more general than itself. . . . Not only are 
 the laws of more immediate sequence into which the law of a remote 
 sequence is resolved, laws of greater generality than that law is, but (as 
 a consequence of, or rather as implied in their greater generality) they 
 are more to be relied on ; there are fewer chances of their being ulti- 
 mately found not to be universally true" (Logic, Bk. III. ch. xii. 4. 
 Eighth edition). General propositions admit of degrees of truth ; even 
 " all men are mortal " is not a universal truth, if we look but at the case 
 of Enoch : but a universal proposition, such as the Law of Universal 
 Causation, enunciates a truth coextensive with human experience. Keep- 
 ing this distinction in mind, TO. Ku06\ov in Aristotle should be, at all events 
 for the most part, translated by general, not universal, propositions. 
 This logical and substantival use is, however, rather beside our subject : 
 we will revert to the meaning of KaOoXov, when employed as in the Cate- 
 chism in an adverbial form. A few passages from the Ethics of Aristotle 
 will suffice to show the sort of meaning which he attached to the word. 
 ua96Xov fiiv ofiv ("ipijrai on <!> tl bfiiXiiaii, avatyipwv fic } K.T.\. (Eth. iv. 6. 6) : 
 "We have said generally that (the good man) will associate with people 
 as he ought, but we may add (&) that," etc. (Sir A. Grant's transl. in 
 note on passage). KaOoXov fiiv ro 6<f>tiXr]fia dTTofoTiov, lav S" VTrtprtivy, r.j-.X. 
 (Eth. ix. 2. 5) : "as a general rule the debt should be repaid, but if the 
 giving (to some one else) preponderates in moral glory, or in the urgency 
 of the case (over repaying), one must incline to this " (Sir A. Grant's 
 transl. in note). KaOoXov uiv yap rip WP'ITTOVTI avfjufiepii >;ffv^i'a cat dtriria, 
 TIVI o lotae ov (Eth. x. 9, 1 5) : " As a general rule, a fever must be treated 
 by repose and low diet, but still to this rule there may none the less be 
 individual exceptions" (Williams' transl.). Cf. Eth. i. u. 2, etc. All 
 these passages show that Ka66\ov means " as a rule," or " on the whole,"
 
 THE CATECHISM. 145 
 
 with the full possibility of exceptions. So that the versions of Petley 
 and Duport support Durel's rendering of " generally " by " in genere." 
 Had they meant " universally," or " absolutely," there is no lack of such 
 words in Greek ; cnrXCJc, TO uirav, iravraxni iravTax&s, iravTiXtic, Travrij, 
 TTUVTOIQ, and many others were ready to their hand. 
 
 Again, in a book published twenty-two years before the Last Review, 
 "The common Catechisme in foure Languages," London, 1638, a copy 
 ot which is in the Bodleian, we find " Duo solum, ut summatim ne- 
 cessaria ad salutem," for the Latin version, and AiW povov, we ivi voXv, 
 teal ta/psrwf (sic) tic; TI}V aunipiav iirirliSna in the Greek. The meanings 
 given for " summatim" in Smith's Dictionary are " on the top or surface, 
 slightly : " and " slightly, summarily, compendiously" etc. : probably 
 here, however, it is the same as " ad summam," " on the whole." The 
 Greek is sufficiently plain : itrl iro\v is " mostly, iisually'"' 1 (See Liddell and 
 Scott), and the translator does not use the word avaycala, " necessary," 
 at all, but im-rijciia, " serviceable," " convenient," " useful," to which, 
 however, he adds the adverb i^aiptrus (accented thus), " specially : " so 
 that his Greek means " Two only, as usually and specially serviceable 
 unto salvation." So this work, as well as the Welsh Prayer Book and 
 the Greek versions of Petley and Duport, show that "generally" does 
 not mean " universally." 
 
 Fourthly, we must now examine certain statements made upon this 
 word " generally " in the Catechism. Mr. Blunt (" Annotated Book of 
 Common Prayer") writes: "The use of the word 'generally' in the 
 sense of ' universally,' may be illustrated by the two places in which it is 
 to be found in the Holy Bible. The first is in 2 Sam. xvii. u, ' Therefore 
 I counsel that all Israel be generally gathered unto thee, from Dan even 
 to Beersheba : ' the expression in the Vulgate being ' universus Israel,' 
 and the LXX. -n-ag 'Iopa>/\. The second is Jer. xlviii. 38 : ' There shall 
 be lamentation generally upon all the housetops of Moab ; ' where the 
 Vulgate reads ' super omnia tecta Moab,' and the LXX. iirl VUVTUV TWV 
 cuj/iarwv Mwa/3." Now before proceeding we must just remark that the 
 " universus " and " omnia " of the Vulgate, and the iras and iravruv of the 
 LXX., are parallel to the " all "of the English Version, so that the Vulgate
 
 146 THE CATECHISM^ 
 
 and LXX. versions of these passages only tend to the conclusion that 
 the word " generally " in the English Version has no equivalent in the 
 original. Indeed in Coverdale's Bible we find simply " that thou gather 
 together all Israel "and " upon all the houses toppes,"and the probability 
 is that the translators of the Authorized Version of 1611 added the word 
 "generally" to qualify " all," because all Israel would not be gathered, 
 but only the males above the age of twenty years ; and so too lamen- 
 tation would hardly be made upon all the housetops of Moab without a 
 single exception. 
 
 Mr. Blunt further says, " There are probably no instances to be found 
 of any writer in the sixteenth or seventeenth centuries who used the 
 word ' generally ' otherwise than with the meaning ' universally ; ' and 
 such is its meaning in this place." Mr. Blunt here laboured under a 
 complete misapprehension. That " generally " was then used precisely 
 in its present sense of " commonly," or " in general," and that too in this 
 very passage, is sufficiently proved by the quotations given above from 
 writers of the seventeenth century : e.g. Hutton (1606, two years after the 
 introduction of this answer) writes on this very passage that the Sacra- 
 ments are " not simply and absolutely necessary, as if a Christian were 
 damned without them ; but as Generally necessary, that is, when they 
 may be had according to Christ's Institution." For other instances of 
 the use of " generally " and cognate words in their present sense, see 
 Appendix H. 
 
 The Rev. E. Daniel, M.A., Principal of St. John's College, Battersea, 
 in his work, " The Prayer Book ; its History, Language, and Contents," 
 writes thus : "'Generally' has now the force of in most cases. In Old 
 English it is used in its literal sense of universally" He then quotes the 
 two passages (2 Sam. xvii. u, we presume "xvi." is meant for xvii., and 
 Jer. xlviii. 38) ; and he adds Esth. xv. 10, Apoc., " Thou shalt not die 
 though our commandment be general" (where by the by the word in 
 the LXX. is rotvov, " common"). He then quotes Art. xvii. : " We must 
 receive God's promises in such wise as they are generally set forth " (" ut 
 nobis in sacris literis generaliter propositae sunt ") : but " generally set 
 forth " is here opposed to " expressly declared " further on in the Article,
 
 THE CATECHISM. 147 
 
 " generaliter propositae " to " diserte revelatam ; " the distinction is be- 
 tween promises made generally, in general terms, and the Will of God 
 expressly, specifically, and positively enjoined ; if the promises are " uni- 
 versally set forth," what is the opposition to "expressly declared," which 
 is said of God's will ? 
 
 Mr. Daniel then quotes " ' The General Confession,' i.e., the Confession 
 to be used by all. The ' General Thanksgiving,' i.e , the Thanksgiving 
 that may be used on all occasions, as distinguished from the Special 
 Thanksgivings intended to be used on particular occasions." With re- 
 gard to the second, Durel has " Gratiarum Actio Generalis" for the 
 heading, and the parenthesis is " (erga eos maxime, qui jam laudes et 
 gratiarum actiones suas, etc )" : in the parenthesis the benefits are particu- 
 larized, in the prayer itself, as in the heading, the benefits are generalized, 
 commencing with the fact of creation, ending with the hope of glory, and 
 sweeping through the space between ; this is the meaning of " General 
 Thanksgiving." \Vith regard to the first, " The General Confession," it 
 is so called because it is (to use Mr. Daniel's own words) " A confession 
 of sins in general terms." 
 
 Mr. Daniel then quotes Mr. Blunt's opinion that writers of the sixteenth 
 and seventeenth century only used " generally " in the sense of " univer- 
 sally : " an unfortunate statement which we have shown to be altogether 
 without foundation. He also quotes John iii. 5 and John vi. 53 to prove 
 the universal necessity of the Sacraments, but the former probably refers 
 to Ezek. xxxvi. 25-27, and not to Baptism at all, and both were uttered 
 before either of the Sacraments were instituted by Christ. 
 
 sint: not "sunt;" "quae sint" is " which may be," or "to be," as 
 " ut ea sint" would mean. In spite of the aorists in the Greek versions, 
 " instituit" must be a true perfect, else by the rules of sequence of tenses 
 " sint " would be " essent." 
 
 Eds. 1685, 1687 also have "sint." Eds. 1696 and 1703 have "sunt." 
 J. W. Parker's " Liber Precum," etc., has " sint : " so has Bagster (1821). 
 
 B a p t i s m u m : "in baptisterio praesentibus susceptoribus baptizat," 
 " christeneth [baptizeth] in the font, the Godfathers being present " 
 (Jamea). 
 
 Duport, Ba7m<T/za here, and Nowell also. Petley has Eaimaftov, which 
 masculine form Duport also uses further on. 
 
 n
 
 148 THE CATECH7SM. 
 
 Quid intelligis per vocem istam 
 Sacramentum ? 
 
 Question. 
 
 What do you understand by that 
 word of yours Sacrament ? 
 
 Coenam Domini: " sacram coenam," "the Lord's Supper" 
 Cjfanud). Nowell also has " sacram Coenam " in the Large Catechism ; 
 " Coenam Domini," in the Small. Further on he has " Coena Dominica" 
 in the Large Catechism, and this occurs also in the Small. Messrs. Bright 
 and Medd use the form "Coena Dominica" throughout the Catechism. 
 In his Vocabulary to the Large Catechism Nowell says, " Coena Domini, 
 vel Dominica, Communio, Eucharistia Graece, Latine gratiarum actio" 
 [" giving of thanks "]. See note on " Ouamobrem Sacramentum." 
 
 Quid intelligis? " Quid est Sacramentum ? " Tt tori pwr-niptov ; 
 (Nowell's Small Catechism.) 
 
 Tt ooi povXtTai TO pijfia TOVTO, Mvffrrjpiov ; (Duport). 
 
 " Quid vis per vocem istam Sacramentum " (Harwood, and Parsell 
 previously). 
 
 Messrs. Bright and Medd have verbatim the same as Durel. 
 
 vocem istam. Bagster has a comma after " istam." TO pijfia TOVTO 
 (Duport) ; r\ fame (Petley). 
 
 The following answer is strictly a definition of the word Sacrament ; 
 it is a sign (i) external and visible, (2) of a grace, (3) given unto us, (4) 
 instituted by Christ, etc. The next question and answer, which follow 
 this, refer to the thing: " Quot sunt partes," etc.? And the answer 
 there is Two, a sign and a grace ; for the thing (as distinguished from 
 the mere name), the true Sacrament, only exists when the recipients duly 
 receive it, and in such cases there is an accompanying grace. 
 
 Externum & visibile signum: " Est extemum &* aspcctabilc 
 signum internam arcandmque spiritualem gratiam represcntans (sic : and 
 also in 1633), ab ipso Christ o institution, ad testificandum Diuinam erga 
 nos per eundem Christum Seruatorem, beneuolentiam atque beneficentiam : 
 quo Dei promissiones de remissione peccatorum, r* aeterna salute per 
 Christum data, quasi consignantur, 6 earum "veritas in cordibus nostris 
 certius, confirmatur" (Nowell's Small Catechism: Ed. 1633 nas no 
 comma after certius). 
 
 " To t<*>Qtv K(ti bparbv (Ttiftiiov, o TTJV IvSoBtv Ka\ irvivfaariKriv \aptv irapla- 
 rriaiv, vir' avrov \piaTov diartrayftivov irpbf TO (no accent) TtKffi]ptov ilvai r/}e 
 TOV Qtov irpbf i)pa t OUTOV Xpiorou TOV <rwr/jpoe <f>i\o(i>pia TI (cat /uyaXo^ai- 
 plfif '. (ftc) iv ifi at roD Qtov firayytX/'ai iripi a<j>i<rtia aftapTtoiv ical a'iciov fftan)piag 
 Sui XpiaTOV SoOtiarif o'tovii iiria<f>payiZ,ovrai ro / a\i]Qna avr&v iv rdig KapSiaif 
 ivtpy'toTtpov fttftawvTai " (Nowell's Small Catechism).
 
 THE CATECHISM. 149 
 
 In both this edition and that of 1633 the iv of tvipyiortpov is separate 
 from the rest of the word ; in the Middle Catechism the word is 
 
 In his Middle Catechism Nowell has " Sacramentum est externa diuinae 
 erga nos per Christum beneuolentiae beneficentiaeq ; testificatio, signo 
 aspectabili arcanam spiritualcmq ; gratiam repraesentans : qua Dei," etc. : 
 continued the same as in the Small Catechism. In the Greek he com- 
 mences, Mwrritpf&V iari TO tw9tv r;e row Qtov irpbg ?}/iaf Sia Xpiarov tvvoictQ 
 /cat <f>i\av9p(iJTriag fiaprupiov, Si oparov aijfielov doparov KO.I irvtvfjLaTiKt}v -%apiv 
 
 TTCCpt/J.^ClivOVj K T.X. 
 
 In his Large Catechism Nowell has " Est externa Divinae," etc., con- 
 tinuing the same as the Middle Catechism, with some difference in stops. 
 Norton's Translation of this is, " It is an outward testifying of God's 
 good-will and bountifulness toward us, through Christ by a visible sign 
 representing an invisible and spiritual grace, by which the promises of 
 God touching forgiveness of sins and eternal salvation given through 
 Christ, are, as it were sealed, and the truth of them is more certainly 
 confirmed in our hearts." 
 
 This answer in Bagsters first Ed. (1821) is almost the same as Durel's: 
 " Externum et visibile signum intelligo internae ac spiritualis gratiae, 
 quod nobis datur, ab ipso Christo institutum, tanquam medium, quo earn 
 recipimus, et arrhabonem, qui DOS de ea certos facial." But it appears 
 to be rewritten in his edition of 1866, which gives : " Externum volo et 
 aspectabile Signum interna (sic] et spiritualis Gratiae, collatae nobis, 
 ab ipso Christo institutum, tanquam medium quo earn adipiscimur, et 
 pignus certitudinis, nos earn adepturos esse." His later version is the 
 same as Hanvood's, who however has "internae," and "adeptos," not 
 " adepturos." Harwood got his version from ParselPs, which is verbatim 
 the same in Ed. 1733 (in Ed. 1713 Parsell had "adepturos;" this he after- 
 wards altered to " adeptos "). 
 
 Duport has 'Evvoui TO ticroc icai opctTov TIJG taut ical Trvtv^iaTiKiiQ \apiTOQ 
 i'tH"iv oQtiat]Q aijfitiov, TO vir' aurov TOV Xpiarov SiaTa\9iv, tag opyavov ci oB 
 oniv avTijg) icai ivixvpov t'lfJ-liv abri]v fitfiaiuffcti.
 
 150 THE CATECHISM. 
 
 Resfonsio. 
 
 Externum & visibile signum intel- 
 ligo, internae ac spiritualis gratiae. 
 
 Answer. 
 
 I understand an outward & visible 
 sign, of an inward and spiritual favour, 
 
 This is almost wholly taken from Petley ; the latter, however, has 
 a comma after i.ou ; he also has virl> row Xpiarov KararaxOiv ; TO piaov, not 
 opyavov ; iirtri>x<>>Hiv \ and for the last clause, we TrapaKaraj3o\iiv iirl rii 
 irpoffKVpova9at t'l^tiv auri}v. 
 
 Messrs. Bright and Medd give a different version of the answer from 
 that of Durel, though their version of the question is the same. They 
 have, " Intelligo signum externum et visibile gratiae internae et spiritualis 
 nobis collatae, a Christo ipso institutum, tanquam instrumentum per quod 
 earn accipimus, et pignus quod earn nobis confirmet." 
 
 Externum: or" outer." " De Sensibus externis" " Of the outward 
 Senses" (Janua). 
 
 ''externum'" in Nowell's Small Catechism : "externa" goes with "tes- 
 tificatio " in Large and Middle Catechism. The Greek in Small and 
 Middle is TO tfaOiv, in the former with <nj/u7oi>, in the latter with papTvptov. 
 TO tKTog, Petley and Duport. Note that the Greek has the article. 
 
 visibile: " visibilia objecta," " anything set before the eye" (Janua). 
 "visibile" is a better word than Nowell's " aspectabile," which Harwood 
 follows ; for the latter comes too near to the idea of " to be gazed upon," 
 which is condemned by Article xxv. 
 
 Nowell's Small Catechism has vparbv in the Greek, and so Petley and 
 Duport : it is to be remarked that in the Greek we have both " outward" 
 and " visible " under the vinculum of a common article. 
 
 signum: so Nowell's Small Catechism : and in Greek ajjutiov, which is 
 also Petley's and Duport's word here. Further on, in the next answer, 
 both Petley and Duport have vufifioXov. 
 
 internae: or " inner." Cf. note on " Quaenam est pars externa." 
 
 " De Sensibus internis," " Of the inward Senses " (yanuai). 
 
 "intemam arcandtnque," Nowell's Small Catechism ; and in Greek, 
 TI}V tvSoOiv. T!J taw, Petley and Duport. 
 
 spiritualis : :< spiritualem" and " Trvivpa.TiK>)v" (Nowell's Small Cate- 
 chism) : the latter, in the genitive case, is the word in Petley and Duport ; 
 here, too, "inward" and "spiritual" are under a common article, as 
 " outward " and " visible" above. 
 
 gratiae: Nowell has, as we have seen, " gratiam repraesentans," repre- 
 senting a grace or favour ; and in the Greek, '6 . . . ^dpi* irapiffn^iv, which 
 . . . sets a favour before the mind, and xapiv vapt^nj>alvov t showing or in- 
 dicating a favour. What he means by " gratiam repraesentans " is clear
 
 THE CATECHISM. 151 
 
 quod nobis datur, ab ipso Christo in- I which (sign) is given to us, having 
 
 from his use of the word a little further on in his Large Catechism : 
 " First, as the uncleannesses of the body are washed away with water, so 
 the spots of the soul are washed away by forgiveness of sins. Secondly, 
 the beginning of regeneration, that is, the mortifying of our nature, is 
 expressed (exprimitur) by dipping in the water, or by sprinkling of it. 
 Finally, when we by and by rise up again out of the water, under which 
 we be for a short time, the new life, which is the other part, and the end 
 of our regeneration, is thereby represented Crepraesentatur)." Norton's 
 Translation. Nowell uses " repraesentatur," therefore, as parallel to 
 " exprimitur." 
 
 So " signum . . . gratiae" is a sign of, that is, representing or expres- 
 ing a grace or favour ; and not a sign of, as implying necessarily the 
 existence of, the grace. 
 
 Compare Archbishop Seeker's Lectures on the Catechism. He calls 
 a Sacrament " the outward and visible sign," which " must denote some 
 Favour freely bestowed on us from Heaven ; by which our inward and 
 spiritual condition, the state of our souls, is made better" (vol. ii. p. 209). 
 " A Sacrament expresses on His Part, some Grace or Favour towards 
 us," and " a sacrament is a Sign or Representation of some heavenly 
 Favour" (ibid. p. 212). 
 
 quod nobis datur:" which (sign) is given to us." " quod '' must refer 
 to "signum," for had the relative referred to "gratiae" we must have 
 had " quae," not " quod." Durel therefore settles the question whether 
 " given " was considered at the time of the Last Revision to refer to 
 "sign" or to "grace," nor could we have weightier evidence than his 
 authoritative enunciation. Eds. 1680, 1685, 1687, 1696, and 1703 all 
 agree with the first Ed. of 1670 in this sentence. 
 
 It is this giving of the sign which makes the Sacraments to be some- 
 thing other than object lessons from material things. The sign, which 
 signifies the favour, is given to us in accordance with the institution of 
 Christ himself ; and by the words of the institution we learn the favour 
 or grace which is denoted by the sign. 
 
 Cf. Ezek. xx. 12 : "Moreover also, I gave them my sabbaths, to be 
 a sign between me and them, that they might know that I am the Lord 
 that sanctify them." Other signs were given to Noah and Abraham : 
 the Rainbow, in Gen. ix. 12, 13 ; Circumcision, in Gen. xvii. 11. In none 
 of these was the privilege objectively in the sign, but in all cases the 
 favour was denoted by the words of the institution. So when the sacra- 
 mental signs which differ from these as ordained by Christ himself
 
 152 THE CATECHISM. 
 
 stitutum, tanquam medium quo earn ! been appointed by Christ himself, as 
 
 recipimus, & arrabonem ad nos de ea 
 ccrtos faciendos. 
 
 if a mean by which we receive that 
 (favour), & an earnest to make us sure 
 about that (favour). 
 
 are given to us, it is from the words of His Institution that we learn the 
 favour signified by them. 
 
 This interpretation of Durel, which makes "given" refer to "sign," 
 and not to " grace " (which latter construction would imply the invariable 
 gift of grace in the Sacraments, irrespective of our " worthily receiving 
 the same"), is supported by the pointing of the Sealed Books and other 
 early editions. They are pointed as follows : " I mean an outward and 
 visible sign of an inward and spiritual grace, given unto us, ordained " 
 etc. Now the word " sign, 1 ' in the sentence thus pointed, is undoubtedly 
 the principal word on which all the others hinge ; that is to say, the word 
 " sign " is the simple answer to the question, and all the other succeeding 
 words are, grammatically speaking, merely explanatory of that term. 
 Put into the form of question and answer the sentence would stand 
 thus : 
 
 What sign? i. An outward and visible 
 
 2. of an inward and spiritual grace 
 
 3- given unto us 
 
 j j i /~L i r [ . as a means. 
 4. ordained by Christ himself-, b as a pledge . 
 
 In other words, "sign" is the principal object; "outward" and 
 "visible" are adiectives attributive to the principal object; "of an 
 inward," etc., is a prepositional phrase attributive to the principal object ; 
 and "given unto us" and "ordained," etc., are participial phrases attribu- 
 tive to the principal object. No. (i) describes the sign, (2) gives the 
 thing signified, (3) refers to the Form, and (4) specifies the Institution. 
 
 As to the evidence for the existence of the comma before " given," it is 
 overwhelming. It is found in the book annexed to the Act of Uniformity of 
 Charles II. ; this book was signed bythe Convocations of the two Provinces, 
 and is now in the Library of the House of Lords. It is also in the Prayer 
 Book of 1634, printed by Robert Barker, King's Printer, and the Assigns of 
 John Bill, in which Dr. Sancroft copied the suggestions of Bishop Cosin, 
 and which is supposed to have been the copy laid before Convocation : 
 this we have examined in the Bodleian ; it reads, " I meane an outward 
 and visible Signe, of an Inward & Spirituall grace, giuen vnto vs, ordained 
 by Christ himselfe," etc. The comma also occurs in a Prayer Book of 
 1662, printed by John Field, Printer to the University of Cambridge, and 
 in one of 1663, printed by John Bill and Christopher Barker, King's 
 Printers, both of which books we have examined in the Bodleian. It is
 
 THE CATECHISM. 153 
 
 also found in Stephens's " Book of Common Prayer, with Notes Legal 
 and Historical," the text of which is from the Sealed Book for the 
 Chancery, and was collated by Stephens with the Sealed Books for the 
 King's Bench, Common Pleas, Exchequer, St. Paul's, Christ Church, 
 Ely, and the Tower. It also occurs in his " MS. Book of Common 
 Prayer for Ireland," the text of which is from the MS. originally annexed 
 to Stat. 17 and 18 Car. II. c. 6 (Ireland), and now in the Rolls' Office, 
 Dublin. It is also in a Prayer Book of 1671 in our own possession, 
 printed by John Bill and Christopher Barker, King's Printers. The 
 comma is also found in " A Comment on the Book of Common Prayer," 
 etc., by William Nicholls, D.D. London, MDCCX. : this book we have 
 inspected in the Bodleian Library. Also in " The Catechism Set forth 
 in the Book of common- Prayer, Briefly explained, by Tho. Marschall, 
 U.D. Oxf. 1679." 
 
 This comma is rightly retained by the Rev. W. Keeling, in his " Liturgiae 
 Britannicae," and by Messrs. Parker and Co., in their " First Prayer 
 Book of Edward VI.," under "James I. 1604.'' We are, however, sur- 
 prised to find that it is omitted by Messrs. S. Bagster and Sons in "The 
 Book of Common Prayer in Eight Languages " (1866), and it is omitted 
 also by Mr. Blunt in his " Annotated Book of Common Prayer." After 
 omitting the comma, Mr. Blunt proceeds to explain the text as follows : 
 " ' 1 mean an outward and visible sign (ordained by Christ Himself) of an 
 inward and spiritual grace given unto us. This outward sign was ordained 
 by Christ, first, as a means whereby we are to receive the inward grace, 
 and, secondly, as a pledge to assure us of that inward grace ; ' for the 
 grace cannot ordinarily be separated from the sign which Christ has 
 ordained." We cannot but enter our protest against such an alteration 
 in the pointing of the text of that Book, which is sanctioned by the Act 
 of Uniformity ; and still more must we protest against a tacit alteration 
 of the text, accompanied by explanations which teach an entirely different 
 doctrine from that held and maintained by the Church at the period of 
 the Last Review. The Rev. E. Daniel also says that the words "given 
 unto us " are " to be connected with ' grace.' " 
 
 The English and Latin Prayer Books of the time of the Last Revision
 
 154 THE CATECHISM. 
 
 agree in making " given unto us," or " quod nobis datur," refer to " sign," 
 and not to "grace." Let us look briefly at other versions. It is to be 
 regretted that here we have not the assistance of the Prayer Book of 
 Queen Elizabeth and that printed by Vautrollier : of course the part of 
 the Catechism which relates to the Sacraments was not introduced till 
 1604. In Nowell's Small Catechism, the immediate forerunner of that 
 of 1604, we find simply " gratiam representans, ab ipso Chris to institu- 
 titin" and nothing to imply at all that " grace " is inevitably and uni- 
 versally given in the Sacrament. For the passage in full, and also the 
 readings of his Large and Middle Catechisms, and of Norton's Transla- 
 tion of the former, see note on " Externum & visibile signum." 
 
 Harwood (1785) indeed has "collatae nobis," and Messrs. Bright and 
 Medd have "nobis collatae;" so too has Bagster in his Ed. of 1866 
 (" Book of Common Prayer in Eight Languages "), whereas in his first 
 Edition (1821) he here, as almost throughout, follows Durel, and has 
 " quod nobis datur." This change is at all events worthy of attention. 
 
 The first place in which we find the version " nobis collatae " is in 
 
 " DOCTRINA, ET POLITIA ECCLESIAE ANGLICANAE," etc., by Mockett 
 (London, 1617). This book met with an unfortunate fate. It is now 
 exceedingly scarce, but there is a copy, which we have seen, in the 
 Bodleian Library. At the commencement of the book we find these 
 words in manuscript : " This volume was, immediately after its publica- 
 tion, * publico Edicto flammis consignatus,' " and on turning to Wood's 
 " Ather.ae Oxonienses," etc., we find that the statement is correct. 
 
 J. W. Parker's " Liber Precum," etc , rightly follows Durel. 
 
 Turning now to the Greek versions, Whitaker, of course, has not the 
 passage in question. Nowell has simply 6 ... \apiv TraplffTijciv, " which 
 . . . sets a favour before the mind " (Small Catechism), and \upiv irapip- 
 (jialvov, " showing or indicating a favour '' (Middle Catechism), but no 
 reference to the giving of grace. Petley, however, has x/ ir c fl/"" co9u- 
 <TI]Q ai]fjiiiov, and this is followed by Duport. This, we admit, shows that 
 Petley and Duport understood "given" to refer to "grace," but it shows 
 equally that they did not think "given" meant "given in the Sacra- 
 ment ; " had they thought so, they would have used the present not the
 
 THE CATECHISM. 155 
 
 aorist participle passive ; coQt'unis implies that the grace is already given 
 before we come to the Sacrament ; just as in Nowell's Small Catechism 
 we have aiSiov amriipiaQ fid Xpiarov SoQiifn}^. Nowell's Latin for this is 
 " data," and it is possible that the meaning we can accurately fix upon 
 Petley's Greek was also that intended by Mockett in his " collatae ; " 
 only, as there is no present passive participle in " conferre,"it would have 
 been advisable to have chosen a less ambiguous term or expression. In 
 any case, however, the private opinion of Petley and Duport cannot 
 be set against the clear expressions of the English and Latin Prayer 
 Books of the reign of Charles II. 
 
 One more version must be compared, the Welsh Prayer Book of 
 Charles II., "LLYFR Gweddi Gyffredin," etc. The copy from which we 
 quote is in the Bodleian. The Imprint is, "A Brintiwyd yn Llundain, 
 gan S. Dover, tros Edward Ffowks a Phetr Bodvel. MDCLXIV. Cum 
 Privilegio." This has been compared, with reference to important pas- 
 sages, with a copy of 1677 in the Library of the Rev. John Pryce, M.A., 
 Rector of Trefdraeth. In both editions the comma (which is omitted in 
 modern Welsh Prayer Books) is exactly in the same position as in the 
 Sealed Books, thus agreeing also with Durel's version. " Yr Wyfi yn 
 ddeall [" deall in Ed. 1677], Arwydd gweledig oddi allan, o ras ysprydol 
 oddifewn, a roddir i ni ; yr hwn a ordeiniodd Crist ei hun, megis modd 
 i ni i [no "i " in Ed. 1677] dderbyn y gras hwnnw trwyddo, ac i fod yn 
 wystl i'n siccrhau ni o'r gras hwnnw." This is literally as follows : 
 " I understand a Sign visible and outward, of spiritual grace within, 
 given to us ; 'which Christ himself ordained, as a means for us to receive 
 grace through it, and to be a pledge to assure us of that grace." 
 
 In conclusion we may compare Nowell's Large Catechism, " cujus 
 nunc mysteria nobis traduntur ; " " whose mysteries are now delivered 
 us" (Norton's Translation). We may also support Durel's view by the 
 following argument : The definition as it stands in Durel, and in the 
 English books of 1662, refers to the Sign, the Thing signified, the Form, 
 and the Institution. But, if " given " referred to " grace," the " Form " 
 (a very important factor) would be entirely omitted. See note below on 
 "signum, aut forma." Whereas, we ought to have the "Form" in this
 
 156 THE CATECHISM. 
 
 general definition of the word " Sacrament," as we have it in the detailed 
 accounts of both Baptism and the Lord's Supper. In the former, the 
 words "qua quis Baptisatur, In Nomine" eic., and in the latter, the words 
 " quae Dominus jussit accipi," both hint at the " Form " or mode of 
 giving, delivering, or appropriating the Sign. 
 
 Cf. "A Practical Exposition of the Church-Catechism, by Matthew 
 Hole B.D. Fellow of Exeter Coll. in Oxford. Dedicated to Sir John 
 Trelawny Bart. Lord Bishop of Winchester, &c., &c., &c. London 
 
 M.DCC.VIII." 
 
 Several things are declared necessary to constitute a Sacrament. As, 
 
 " i. There must be an outward and visible Sign. 
 
 " 2. An inward and spiritual Grace represented by it. 
 
 "3. It must be given or apply'd to us. 
 
 "4. It must be ordain'd by Christ himself. 
 
 "5. It must be ordain'd as a Means to convey Grace. 
 
 "6. It must be ordain'd as a Pledg or Earnest to assure us thereof." 
 
 Hole explains the 3rd thing thus : 
 
 "'Tis further requir'd to a Sacrament, that it be given to us; that is, 
 that it be duly administer'd and apply'd to us. To the due administration 
 of it 'tis necessary that it be done by proper Officers, that is, by Persons 
 duly qualify'd and authoriz'd thereunto ; without which 'tis utterly void 
 and of none effect : and therefore all baptizing by Women or Persons 
 that have no Commission, is no better than ordinary Bathing ; and the 
 Lord's Supper, when administer'd by such, is no better than a Common 
 Meal. Again, to make these effectual, they must be duly apply'd as well 
 as administer'd to us ; for as the best medicine is of no use, unless it be 
 apply'd, so neither can a Sacrament be of any avail without a right Use 
 and Application of it." 
 
 See also " The Baptisme of Christ : etc. By Master William Cowper, 
 Minister of Gods Word (Bishop of Galloway, and Dean of His Majesty's 
 Chapel Royal). Lond. 1623." A copy of this work is in our possession. 
 
 ' ; euen as the Lord lesus, by consecrating bread and wine which grew 
 in Canaan, did thereby sanctifie all bread and wine, in any part of the 
 world, to be a Sacrament of his body and blood, it being vsed according
 
 THE CATECHISM, 157 
 
 to his institution : so by washing in the water of Jordan, he hath sancti- 
 fied water in any part of the world, to bee a Sacrament of regeneration, 
 and remission of our sinnes, if so be it be vsed according to his insti- 
 tution." 
 
 It is this use according to Christ's institution to which " quod nobis 
 datur " refers. 
 
 institutum: StaraxQiv, Duport. KararaxQtv, Petley. 
 
 t a n q u a m : (tarn quam) "a particle implying comparison ; as much as, 
 so as, just as, like as, as if , as it were" etc. (Smith's Dictionary). 
 
 medium: not classical for " means," nor in Janua in that sense. So 
 Petley TO piaov, which Duport alters to opyavov. Harwood has " medium." 
 Messrs. Bright and Medd have " instrumentum," as also had Mockett. 
 
 In "The Catechism, etc., Briefly explained," 1679, Tho. Marschall, 
 D.D., says: "As a means whereby we receive &c.] The outward 
 Signes do signify, exhibit, and seal the spiritual Graces to the believing 
 receiver." 
 
 The Romish Church teaches that the Sacraments contain the grace 
 which they signify, and confer grace ex opere operato (Council Trent) : 
 the English Church, that a sacrament is a sign ordained by Christ 
 himself as a means whereby we receive grace, and a pledge to assure 
 us of it. 
 
 e a m : sc. gratiam. 
 
 recipimus: t-jriTvy-^avo^v, Duport. tirirvx^^v, Petley. 
 
 arrabonem : "pledge, gage" (Janua). " arrha," or " arrhabo," is 
 from the Hebrew word meaning " to give security." It is an " earnest," 
 or " deposit," rather than a pledge. " The arrce were either signs of a 
 bargain having been struck, as, for instance, when the buyer deposited 
 his ring with the seller (D. xix. i. 11. 6), or consisted of an advance of 
 a portion of the purchase-money. They were also intended as a proof 
 that the purchase had been made" ("Institutes of Justinian," by T. C. 
 Sandars, M.A. Fifth Ed., p. 357). 
 
 7rapaKara[3oX>iv, Petley : ivi-xvpov, Duport.
 
 158 THE CATECHISM. 
 
 Question. 
 Quot sunt partes in Sacramento ? How many parts are there in a 
 
 Sacrament ? 
 
 Responsio. Answer. 
 
 Duae, externum visibiie signum, & Two, an outward visible sign,& an 
 
 interna spiritual!' gratia. 
 
 inward spiritual favour. 
 
 Hanvood has " pignus," and so have Messrs. Bright and Medd. 
 
 Archbishop Seeker, referring to Eden. Elem. Jur. Civ. p. 238, Gronov. 
 in Plaut. Rud. 5. 3. 21, says, " Sacramentum was, among the heathens, 
 particularly applied to denote a pledge deposited in a sacred place." 
 
 ea: sc. "gratia." From Archbishop Seeker's " Lectures on the Cate- 
 chism" we see that this "gratia," or "favour," of which we are assured, 
 was not such as to be objectively in the Sacrament or Sign ; he writes, 
 " Our souls are purified from Sin by the Baptism of Repentance ; and 
 strengthened in all goodness by partaking of that Mercy, which the 
 wounding of the Body of Christ, and the shedding of his Blood, hath 
 obtained for us." 
 
 certos faciendos: i}pv a'rt}v fitpattioai, Duport. 
 
 Quot sunt partes: " Sacramentum quot partibus constat f " 
 (Nowell's Small Catechism). 
 
 Hoffa fjifptj ioriv iv r</7 Mixmjpt'y, Duport ; Petley has tviori Tip, K.T.\. 
 
 Duae: Transubstantiation destroys one part, and so " overthroweth 
 the nature of a Sacrament." 
 
 " Duabus : signo externo atque aspectabili, &- interna inuisibilique 
 gratia" 'Etc voiv : (sic) TOV n tfaOtv ical bpaTov <nj/uioi;, ical TIJC ivloOtv ical 
 aopuTov \apiToq (Nowell's Small Catechism). 
 
 " Duabus : externo elemento, seu signo aspectabili, et invisibili gratia " 
 (Nowell's Large Catechism). " Of two parts : the outward element, or 
 visible sign, and invisible grace" (Norton's Translation). 
 
 " Duas : extrarium elementum [TO Sia r&v tfaOtv aroixiiov], siue rem 
 creatam [^ icnV/xa], quod est signum aspectabile \oirtp tori oimCiov oparbv] : 
 & arcanam gratiam, quae conspicua non est [r/)j> airoicpvQov \uptv, n)v 
 abparov ol<aav\" Nowell's Middle Catechism. We give the Greek in 
 brackets. 
 
 Harwood has the same as Durel, but " aspectabile " for " visibiie : " so 
 had Parsell, Ed. 1733, who, however, has "spirituals & interna" in 
 Ed. 1713. 
 
 Duport has AUW' TO i%ti> ical bparbv av[i(3o\ov, ical rj t<rw nal TfvtvftaTint} X^P'Z- 
 Petley had Auw' TO t<a0i)>, ical irpovirTov ovftpoXov' ical TO iowQiv ical QIOTTVIVOTOV 
 
 spiritualis : Bagster, (i spiritalis."
 
 THE CATECHISM. 159 
 
 Quodnam est externum visibile sig- 
 num, aut forma in Baptismo ? 
 
 Question. 
 
 What sign pray is (the) outward 
 visible (Mgn), or (what is the) form in 
 Baptism ? 
 
 Quodnam est externum: "Quodnam" goes closely with 
 "signum." " Quod est in Baptismo sigmim externum? " (NowelFs Small 
 Catechism.) 
 
 T/ ton TO tu, ma! oparov ai<nfio\ov, fi tlSoc iv T<p "RaTrrifffJiip ', (Duport). 
 Petley had Tt dijra *<m TO tu> KO.I tuTrpoooirrov ri> rtKfirjpiov, ?/ tiSog iv rip 
 
 signum, aut forma : Bagster has a comma after " forma." 
 " Matter is of the Essence of a Sacrament ; for Words without some 
 material thing, to which they belong, may be of the Nature of Prayers or 
 Vows, but they cannot be Sacraments : Receiving a Sacrament is on our 
 part our Faith plighted to God in the use of some material Substance 
 or other ; for in this consists the difference between Sacraments, and 
 other Acts of Worship. The latter are only Acts of the Mind declared 
 by Words or Gesture, whereas Sacraments are the Application of a 
 material Sign, joyned with Acts of the Mind, Words, and Gestures : 
 With the Matter there must be a Form, that is, such Words joyned with 
 it as do appropriate the Matter to such an use, and separate it from all 
 other uses, at least in the Act of the Sacrament. For in any piece 
 of Matter alone, there cannot be a proper suitableness to such an end, as 
 seems to be designed by Sacraments, and therefore a Form must deter- 
 mine and apply it ; and it is highly suitable to the nature of things, to 
 believe that our Saviour, who has instituted the Sacrament, has also 
 either instituted the Form of it, or given us such hints as to lead us very 
 near it " (" An Exposition of the Thirty-nine Articles of the Church of 
 England," by Gilbert Bishop of Sarum (Bp. Burnet), London, MDCXCIX. 
 p. 269). 
 
 From this it will be seen that Durel is perfectly correct in saying " aut 
 forma," not '* vel forma : " for the " Form " is something different from 
 the "Sign" or "Matter." And so of Baptism itself Bishop Burnet 
 writes, "In Baptism there is Matter, Water ; there is a Form, the Person 
 Dipped or Washed, with Words, / baptize thee in the Name of the 
 Father, and of the Son, and of the Holy Ghost" (p. 269). Cf. also 
 Private Baptism Service : " With what matter " (Durel, " Quo liquore ") 
 " was this child baptized ? With what words was this child baptized ? " 
 
 Hanvood, too, has " aut." Messrs. Bright and Medd, however, have 
 "sive," which does not retain the distinction between "sign" and "form :" 
 they also have only " signum externum," thus not expressing the English 
 word " visible " at all.
 
 160 THE CATECHISM. 
 
 Responsio. 
 
 Aqua qua qtiis Baptisatur, In 
 Nomine Patris, & Filii, 6? Spiritus 
 Sancti. 
 
 Answer. 
 
 Water hy which any one is Bap- 
 tized, In the name of (the) Father, & 
 of (the) Son, & of (the) Holy Ghost. 
 
 Cf. a very important statement in Bp. Stillingfleet's " A Rational 
 Account," p. 560. 
 
 " Here is the true form Hoc est Corpus Meum, the true matter Wheaten 
 Bread, and he that pronounces the form is a true Priest." The objection 
 being made that something else is requisite to the essence of a true 
 Sacrament, Bishop Stillingfleet answers : "The institution of Christ re- 
 quiring such a solemnity for the administration of it and such a disposition 
 in the Church for the receiving it and the performance of such acts in 
 order to the administration by the dispenser of it ; these do sufficiently 
 distinguish the Lord's Supper from all other actions what matter form or 
 person so ever be there." 
 
 Cf. also " The substance standeth of two parts as Augustine saith," 
 Augustine 80 Tract in Joan. "Accedit Verbum ad Elementum, & fit 
 Sacramentum, etiam visibile Verbum." 
 
 To the ministration thereof five things are required : the party baptiz- 
 ing, the party baptized, a meaning to do that which Christ commanded, 
 the element of water, and the form of words. 
 
 Henricus de Vurima in Quartam Sentent. comprehends them in these 
 two verses : 
 
 " Cum tincto tingens, Intentio, post Aqua, Forma 
 
 Verborum, faciunt, ut sit Baptismatis esse." 
 
 (Letter of Archbishop of York [Hutton] to Archbishop of Canterbury 
 [Whitgift], Oct. 9. i mo Jacobi.) 
 
 Aqua qua. In Ed. 1703 there is a comma after "Aqua," and we 
 have " baptizatur." Bagster has a comma after " Aqua," and has " bapti- 
 zatur." Eds. 1685, 1687, 1696 have no comma, so agreeing with the first 
 Ed. of 1670. 
 
 "Aqua" is the Sign, or Matter. See last note. 
 
 " Aqua, in quam Baptizatus intingitur, vel ea aspergitar (sic; "asper- 
 gitur," 1633). In Nomine Patris, & Filij, & Spiritus Sancti " (Nowell's 
 Small Catechism). The Greek commences, T6 vctap, ilf 3, K.T.\. Petley 
 has To vSiiip' v(j>' oB o Ba7rri(T0iff ivaTTOKticXvffrai, TI ippavTiarat iv 6vop.a.Tt K.T.\. 
 Duport has "Y&n/o' iv /3ajrritrai rif tig TO "Ovofia, ic.r.X. 
 
 qua Sancti: the Form with the accompanying Words. 
 
 Before 1662 we find, "wherein the person baptized is dipped, or 
 sprinkled with it," etc. In Sancroft's notes in the book of 1634, "is
 
 THE CATECHISM. 161 
 
 Qucestio. 
 
 Quaenam est spiritual!* & interna 
 
 gratia ? 
 
 Responsio. 
 
 Mori peccato, & denuo nasci jus- 
 titiae : cum enim simus naturaliter in 
 
 Question. 
 
 What favour pray is (the) spiritual 
 & inward (favour) ? 
 
 Answer. 
 
 To die to sin, & to be born anew 
 to justice : for since we have been 
 
 dipped," etc., is struck out, and " is " inserted before " baptized." Com- 
 pare Nowell's " in quam" etc., and Petley's version. 
 
 In N omine . So Nowell, but in the Greek (Small Catechism), ti'e TO 
 vvo/jia. So Duport, but Petley has iv ovofian. Beza has rightly " in 
 nomen," and so has Harwood. Messrs. Bright and Medd have the same 
 answer as Durel, with differences of pointing, etc. Matthew xxviii. 19, 
 the foundation passage, has tig TO uvo/xa, and the article with the Divine 
 names. 
 
 Ouaenam est spiritualis & interna. The order of the 
 English Version is here changed : it reads "inward and spiritual." 
 
 " Quae est arcana & spiritualis gratia ? " Tie iar\v ; dopaTog /eat Trvtv- 
 fiaTiKtj xdpiQ ; (Nowell's Small Catechism). The Latin of the Large 
 Catechism is the same here. 
 
 " Qnae est occulta &* coelestis gratia ? " (Nowell's Middle Catechism.) 
 
 Tiff / ttrw icai irvtvpaTiKfi x| l C 5 (Duport). Petley had Tiff tGTiv i'i tcnaOtv, 
 the rest as Duport. 
 
 spiritualis : Bagster, " spiritalis." 
 
 Mori peccato, & denuo nasci justitiae. Nowell's Small 
 Catechism has " Remissio peccatomm, &> Regeneratio ; quae vtraque 
 'habemus a morte & resurrectione Christi eonim verb obsignationcm atque 
 pigmis habemus in hoc Sacramento." And in the Greek, A.<ptoiQ (sic) ufiapnwv 
 Kal dvaytvviiaif, wv d/jupoTepui' tic TOV GavaTOV (cat uvaaTUffiuiy TOV xpiarov (small 
 %) Tvy\dvo}i.tv^ TI}V St tTrifftypdyTjaiv ical TO ivi^vpov a'Twv iv TOVTIP txofitv T<;J 
 
 His Middle Catechism has "Venia criminum, & regeneratio : has 
 ambas per mortem & resurrectionem Christi consequimur, & est hoc 
 sacramentum nobis illarum quasi obsignatio quaedam atque pignus." 
 
 In his Large Catechism Nowell gives this description of "arcana et 
 spiritualis gratia : " " ea duplex est ; remissio videlicet peccatorum, 
 et regeneratio, quae utraque in externo illo signo, solidam et expressam 
 effigiem suam tenent." " It is of two sorts ; that is, forgiveness of sins, 
 and regeneration ; both of which in the same outward sign have their 
 full and express resemblance" (Norton's Translation). He then asks
 
 1 62 THE CATECHISM. 
 
 peccato naii, & irae filii, hue ratione 
 fact! sunuis Filii Dei. 
 
 naturally horn in sin, & sons of 
 wrath, by this method we have been 
 made Sons of God. 
 
 " How so ? " The answer (given in the note above on " gratiae ") shows 
 how three things are " represented " or " expressed " in Baptism. The 
 following is also worth quoting to illustrate the words of his Small and 
 Middle Catechisms. " M. Do we not then obtain forgiveness of sins by 
 the outward washing or sprinkling of water? S. No. For only Christ 
 hath with his blood washed and clean washed away the spots of our 
 souls. This honour therefore it is not lawful to give to the outward 
 element. But the Holy Ghost, as it were sprinkling our consciences 
 with that holy blood, wiping away all the spots of sin, maketh us clean 
 before God. Of this cleansing of our sins we have a seal and a pledge 
 in the sacrament. M. But whence have we regeneration ? *5\ None 
 other ways but from the death and resurrection of Christ. For by the 
 force of Christ s death our old man is, after a certain manner crucified 
 and mortified, and the corruptness of our nature is, as it were, buried, 
 that it no more live and be strong in us. And by the beneficial mean of 
 his resurrection he giveth us grace to be newly formed unto a new life, 
 to obey the righteousness of God." 
 
 Nowell's Small Catechism then continues, " Baptismi vim apertins 
 adhuc mihi edissere" (ediscere^ 1633). This answer is also worthy of close 
 attention, as the answer in the Catechism of our Prayer Book seems to 
 be a combination of this answer and the one quoted at the beginning of 
 the note. " Quum natura alieni ab Ecclesia Deique familia, 6- per 
 peccatum filij irae (Greek, &' o/zapr/ae uiwv rf/e o/oyiyc), digniqiie aeterna 
 damnatione simus, per Baptismum (Sid TOV /SaTn-iV/uirof) in Ecclesiam ad- 
 mittimur (ilfffpxopiGa u'e TT]V t<c/e\7j<T.'ai/), certiores facti filios Dei tarn nos 
 esse ((ra0ta> tt'Wrtc on r'tKva Qiov ijfi) ifffiiv), <Sr-* in Christi corpits insertos, 
 eii'isque membra factos, in -vnum cum ipso corpus coalescere." That is, 
 " Whereas by nature we are strangers from the Church and household 
 of God, and through sin are the children of wrath, and worthy of eternal 
 damnation, by Baptism we are admitted into the Church, having been 
 assured that we are already the children of God, and that having been 
 grafted into Christ's body, and made his members, we are growing into 
 one body with him." 
 
 His Middle Catechism has, " Quum naturaliter filij irae, hoc est, in 
 grauissima apud Deum offensa, & ab eius ecclesia siue familia alienati 
 simus, per baptismum in ecclesiam recipimur, certumq ; habemus nos 
 iam Dei filios esse, & cum Christi corpore copulates, in illudq ; quasi
 
 THE CATECHISM. 163 
 
 insitos esse, eiiisq ; membra factos, in eodem cum ipso corpore con- 
 crescere." 
 
 Similarly in his Large Catechism Nowell writes, " Quum natura Filii 
 irae, id est, alieni ab Ecclesia, quae Dei familia est, simus, baptismus 
 veluti aditus quidam nobis est, per quern in earn admittimur ; unde et 
 testimonium etiam amplissimum accipimus, in numero domesticorum, 
 adeoque Filiorum Dei nos jam esse ; imo in Christi corpus quasi 
 cooptari, atque inseri, ejusque membra fieri, et in unum cum ipso corpus 
 coalescere." 
 
 Turning to the Greek versions, Petley has : '0 QUVO.TOQ I'IQ apapTiav, KUI 
 avafiiittait; tig fiiKaio<ruvT)v' Trt^uKorwf yap iv afiapritf Kui)OivrtQ, Kai r//e opyrjg 
 viol uvTtg, ivrtvQiv r'tKva \dptTOQ iytvo/j,i9a. 
 
 Duport has a slightly different version, reading avayivv>]m for ava(3iu><TiQ, 
 fyvati for 7T60vKorue, ytvvtiQ'ivriQ for Kvt)9evTte, r'tKva for t'uoi, rijs before %dptrof t 
 and jivufitQa for iyiv6p,tQa. 
 
 Mori peccato. See note on " hac ratione " below. 
 
 d e n u o : " again," Janua, but " anew " is better. 
 
 justitiae: " righteousness, justice, upright-dealing" (Janua). " lust- 
 itia suum cuique tribuit " (ibid). The first of these senses, corresponding 
 to the Platonic SiKaiotrvvrj in its widest meaning, is probably the one to be 
 taken here. So Norton translates "justitiae" in Nowell by "right- 
 eousness." 
 
 irae fi 1 i i . Duport has the article both with " wrath" and "grace," but 
 it is noticeably absent in Eph. ii. 3. 
 
 hac ratione facti sumus Filii Dei: "by this method we 
 have been made Sons of God." The words " hac ratione " must refer to 
 "Mori peccato, & denuo nasci justitiae " : this is evident if we consider the 
 structure of the sentence ; " cum enim etc., hac ratione " is equivalent 
 to the more classical form " qua ratione, cum " etc. ; this clearly could 
 only refer to " Mori peccato," etc., which immediately precedes. Durel 
 therefore shows that the "hereby" of the English Version refers to "A 
 death unto sin, and a new birth unto righteousness," and in no way to 
 " Baptism " : and this is supported by the following considerations. 
 First, the word " Baptism" does not occur at all in the question to which 
 
 12
 
 1 64 THE CATECHISM. 
 
 this is an answer. Secondly, that "hereby" refers to*' A death unto 
 sin," etc., is also shown by the parallel question and answer which pre- 
 cede : " Quodnam est externum ... in Baptismo?" "What is the 
 outvvard ... in Baptism ? " (English Version) " Aqua qua," etc. 
 "Water; wherein," etc. "Quaertam est spiritualis," etc.? "What is 
 the inward," etc. ? " Mori peccato, . . . hac ratione," etc. " A death 
 unto sin, . . . hereby,* etc. The words " hac ratione " must refer to 
 "Mori peccato," just as "qua" refers to "Aqua." Thirdly, being "in 
 peccato nati," what could be the " ratio " whereby we should become Sons 
 of God except " Mori peccato"? The annulment of the Birth in Sin 
 must be the Death unto Sin. (The Rev. E. Daniel makes "hereby" 
 refer to "inward and spiritual grace," but it rather refers to the explana- 
 tion of that grace ; it refers to the commencement of this answer, and not 
 to the Catechist's previous question.) 
 
 Dr. Adam Clarke writes, " Now I ask whereby are such persons made 
 the children of grace ? Not by the water, but by the death unto sin and 
 the new birth unto righteousness, />., through the agency of the Holy 
 Ghost sin is destroyed and the soul filled with holiness." 
 
 The Greek versions of Petley and Duport have ivrtvO^v, which must 
 refer to 'O Oavarog tig apapriav, /c.r.X. Duport also has the present tense 
 yivofitOa, "hereby we are becoming," etc., which of course could only 
 refer to a continued process, and not to the single act of Baptism. For 
 ivTivOtv, referring to words immediately preceding, cf. Petley's answer 
 corresponding to " Ad perpetuam," etc., below : there Petley has ivrtiiQiv, 
 answering to Durel's- " inde," and plainly referring (as Duport's iV avriig 
 shows) to the "sacrifice of Chris-l's death" in the first part of the same 
 answer. 
 
 The Welsh Prayer Book, indeed, has " Marwolaeth i bechod, a genedU 
 gaeth newydd i gyfiawnder. Canys gan ein bod ni wrth naturiaeth wedi 
 ein geni mewn pechod, ac yn blant digofaint, drwy Fedydd y gwneir ni 
 yn blant gras." That is, " A death unto sin, and a new birth unto right- 
 eousness. For since we are by nature born in sin and children of wrath, 
 through Baptism we are made children of grace." Upon this a Welsh 
 clergyman writes to us : " The Substitution of ' through Baptism ' (drwy
 
 THE CATECHISM. 16 = 
 
 Fedycld) for ' hereby ' is a serious breach of the order to translate ' exactly 
 into the British tongue.' " 
 
 The Editions of Durel of 1670, 1680, 1685, 1687, 1696, and 1703 all 
 have "hac ratione." So have ParselFs of 1713 and 1716, and G. Bow^ 
 yer's Editions of 1733 and 1744. So also has Hanvood, 1785. So has 
 J. W. Parkers " Liber Precum Publicarum," and Bagster (Ed. 1821). 
 
 Messrs. Bright and Medd read : " Mori peccato, et justitiae renasci 5 
 cum enim naturaliter simus in peccato nati, et irae filii, per Baptismurri 
 gratiae filii facti sumus." Now we find no authority in the Latin Prayef 
 Books for this substitution of "per Baptismum " for "hac ratione," or 
 " hereby." The phrase " per Baptismum " does certainly occur in 
 Novell's Catechisms, but not in this connection. Nowell says, "per 
 Baptismum in Ecclesiam admittimur, certiores facti filios Dei iam nos 
 esse" (Small Catechism) ; "through Baptism we are admitted into the 
 Church, having been assured that we are already the children of God 
 (Greek, ffa<j>w tlSor^ on r'tKva Btov itfrj tap'tv)." So in the Middle Cate- 
 chism, "per baptismum in ecclesiam recipimur, certiimq ; habemus nos 
 iam Dei filios esse," etc. ; " through baptism we are received into the 
 Church, and have an assurance that we are already the children of 
 God." So too in the Large Catechism, "baptismus veluti aditus quidam 
 nobis est, per quem in eatm (sc. Ecciesiam) admittimur ; unde et 
 testimonium," etc. 
 
 According to Nowell, therefore, we are by Baptism (not made the Sons 
 of God, but) admitted into the Church, and receive a pledge that we are 
 already the Sons of God. Whence then comes the " Mori peccato, & 
 denuo nasci justitiae," by which we are made the Sons of God, and of 
 which Baptism is a Sign and Pledge ? Regeneration comes, says Nowell, 
 "a morte &> resurrectione Christi" (Snlall Catechism), "per mortem & 
 resurrectionem Christi" (Middle Catechism), " Non aliunde quam a 
 morte et resurrectione Christi" (Large Catechism), "None other ways 
 but from the death and resurrection of Christ " (Norton's Translation). 
 
 We may compare Paraphrasis cum Annotatis ad Dijficiliora loca 
 Catcchismi Angltcani, 1674, to show to what "hereby" refers : "
 
 1 66 THE CATECHISM. 
 
 Quit! ab iis requiiitur qui baptizandi 
 
 sunt ? 
 
 Responsio. 
 
 Resipiscentia, qua deserant pecra- 
 
 S^ucstion. 
 
 What i.s needed by those who must 
 
 be baptized ? 
 
 Answer. 
 
 Repentance, by which they may 
 
 cum natttra nati simus in Peccato,filiique frae, hinc [id est, non per ex- 
 ternum Baptizationis opus, sed per mortem ad Peccatum, & ortum ad 
 Justitiam in Baptismo, etc.] facti sumus Filii Gratiae ; " and in the 
 English which follows, " A death unto sin, and a New Birth unto Right- 
 eousness [that is, a solemn and open Vow (by inward grace) to dye unto 
 Sin, and to live unto Righteousnessjy^r being by nature born in sin, and 
 the children of wrath, we are hereby [that is, Not by the outward work of 
 being Baptized, but by the death unto sin, and new birth unto righteous- 
 ness, as but now these things have been explained ; that is by the Vow 
 in Baptism ; for the Stipulation or Answere of a good conscience towards 
 God, I Pet. 3. 21, seems to be nothing else but the Vow in Baptism] 
 made children of Grace" 
 
 facti sumus: for the tense compare the second answer in the Cate- 
 chism. 
 
 Filii Dei: " Sons of God." This Bagster retains. Note here the 
 divergence from the English Version, which has "children of grace." 
 Harwood has " filii Gratiae," as also Parsell (1713, 1716), and G. Bowyer, 
 1733, 1744. For Durel's version cf. Rom. viii. 13, 14 in Beza's Bible : 
 " sed si Spiritu actiones corporis mortificetis, vivetis. Quotquot etiam 
 Spiritu Dei aguntur, ii sunt filii Dei." 
 
 Quid a b iis. See note below on " Quia utrumque " sub fine. 
 
 " Quae requiruntur ab ijs, qui ad Baptismum accedunt ? " Tiva dti 
 jcpoativai roig it poo tp\ pivots Tip ftairriafiaTi ; (Nowell's Small Catechism). 
 
 Tt ct airairtirai viro TIV Bf/Srumoo/ilvun/ ; (Petley). Tf ZrjTilrai iv ro? 
 /3a7rrt<T0jtTo/uvoie ; (Duport). 
 
 r e q u i r i t u r : or " is required from." In Janua, clock dials are said 
 to " ask (requirunt) divers engines or jimmals to make them go true." So 
 in Cicero " in hoc bello Asiatico virtutes animi magnae et multae requi- 
 runtur " (*>., are necessary) Manil. 22. 64. So we use such words as 
 " require " and " demand " in the sense of " need." 
 
 Bagster has a comma after " requiritur." 
 
 baptizandi : for the readings of Nowell's Small Catechism see note 
 on " Quid ab iis." " qui baptismo sunt initiandi" (Middle Catechism). 
 
 Petley has the future perfect ; Duport the first future passive. 
 
 Resipiscentia, qua, etc.
 
 THE CATECHISM. 167 
 
 turn; & fides, qua fii miter credant 
 promissionibus Dei sibi factis in eo 
 Sacramento. 
 
 forsake sin ; & faith, by which they 
 may steadily believe God's promises 
 made to them in that Sacrament. 
 
 " Fides, &* poenitentia''' 1 (Greek, nianv Kal /.iiTavoiav). (Nowell's Small 
 Catechism). It then continues : " Haec planius explica" The answer 
 to which is : " Anteactae iinpie vitae vehementer priintiin poenitere, &> 
 certain fidudam habere debemus, nos Christi sanguine a peccatis purgatos, 
 atque ita Deo gratos esse spiritumque eius in nobis habitare. Et secun- 
 dum fidein &> professionein in Baptismo actam, omni ope enitendum, vt 
 carnein nostrain inortijiceimis, &" pia -vita declarennis nos Christum in- 
 duisse, &* eius spiritu donatos esse" 
 
 Cf. his Large Catechism : " M. Tell me then briefly in what things 
 the use of baptism consisteth ? S. In faith and repentance [Latin, " In 
 Fide et Poenitentia "]. For first we must with assured confidence hold 
 it determined in our hearts, that we are cleansed by the blood of Christ 
 from all filthiness of sin, and so be acceptable to God, and that his Spirit 
 dwellcth within us. And then we must continually, with all our power 
 and endeavour, travail in mortifying our flesh, and obeying the righteous- 
 ness of God (Latin, 'justitiae Divinae'), and must by godly life declare 
 to all men that we have in baptism as it were put on Christ, and have 
 his Spirit given us." 
 
 Petley has Msrai'om, Trap' rjg r>}v avopiav aTroXi fiiravovai' Kal ITidrtc, irap' 
 r) TOV Qiov iTrayytAi'ttif, ra?c t>J/ TOVT(ft T<fi MvaTi)pi<i> TrtTroiijfJievaig, aTtppug 
 TTtiroiGatriv. 
 
 Duport has Mtravoia' fi 7) rijv a/j.apTiav aTroXi/nrdvovai' Kal iriaTit; 81 ^f, 
 r7f TOV Qtov tTrayytXirtif raTf tv rovry r<j) MvoTJj/oiy 7r7ro(;/tvaic;, aTfpptSjf 
 TmroiOafftv. 
 
 Resipiscentia: used as an equivalent to " poenitentia " in Janua. 
 
 " For that one interpreteth somthynge obscurely in one place, the same 
 translateth another (orels he himselfe) more manifestly by a more playne 
 vocable of the same meanyng in another place. Be not thou offended 
 therfore (good Reader) though one cal repentaunce, that another calleth 
 pennaunce or amendment. For yf thou be not deceaued by mens tra- 
 dicions, thou shall fynde no more dyuersite betwene these termes then 
 betwene foure pens and a grote. And this maner haue I vsed in my 
 translacyon, calling it in some place pennaunce, that in another place 
 I cal repentaunce. And that not onely because the interpreters have 
 done so before me, but that the aduersaries of the trueth maye se how 
 that we abhorre not this worde pennaunce (as they vntruly reporte of vs) 
 no more then the interpreters of Latyn abhorre penitere, whan they reade 
 resipiscere. Onely our hartes desyre vnto God is, that his people be not
 
 1 68 THE CATECHISM. 
 
 Qui fit itaquc ut infantes Baptizen- 
 
 Question. 
 
 How does it accordingly come to 
 
 blynded in theyr vnderstondyng, lest they belieue pennaunce to be ought 
 saue a very repentaunce, amendment, or conversyon vnto God, and to be 
 an vnfayned newe creature in Christe, and to lyue accordynge to hys 
 lawe. For els shall they fall into the olde blasphemye of Christes bloudc, 
 and beliue, that they themselues are able to make satisfaccyon unto God 
 for theyr own synnes, from the whiche erroure God of hys mercye and 
 plenteous goodnesse preserue all hys " ("A Prologe to the Reader." Myles 
 Couerdale's Bible, pub. Southwark, James Nycolson, 1537). 
 
 This shows how "repentance" and "penance" (i.e., penitence), and 
 the Latin " resipiscentia" and " poenitentia " were regarded as the same 
 thing. Cf. Pareus, " Poenitentia est effectus gratiae, fluentis a dilectione 
 Pei, in filio Dei fundata," for the meaning of " poenitentia." 
 
 In connection with the word Mtravota, which Nowell, Petley, and 
 Duport use in this same context, we may quote the following from 
 Dr. Harrison : 
 
 " Subject : Repentance (ptTdvoia, pfravoiw) and conve'rsion (liriarpo^i^ 
 tTriffrpiijtw) Biblically considered as used to express or to imply a spiritual 
 change or turning for the better, showing that both designate one and 
 the same thing. Jonah iii. 10 = Matt. xii. 41 ; Luke xi. 32. Ezekiel xiv. 
 6; and xviii. 30 = Acts iii. 19. In the ancient Peshito Syriac Version, in 
 the first three texts, one and the same verb is used, and in the last three 
 texts one and the same phrase. 
 
 "That each alike is required as a condition or prerequisite for the re- 
 mission of sins, or in order to life. Ezekiel xviii. 32 ; Acts ix. 35 ; xi. 21 ; 
 & xv. 3, 19 = Mark i. 4 ; Luke iii. 3 ; Acts ii. 38 ; xi. 18 ; 2 Cor. vii. 10 ; 
 2 Peter iii. 9. 
 
 " It is not presumed that the righteous, who have been converted, need 
 conversion ; and according to Scripture the righteous do not need repent- 
 ance. Matt. ix. 13 ; Mark ii. 17 ; Luke v. 32, and xv. 7. In all the 
 above instances, in the Syriac Version the words ' to repent ' or ' repent- 
 ance' do not occur, but either ' to turn ' or 'conversion.' 
 
 "It is certain then that the 'repentance' of Holy Scripture is one 
 thing, and the 'repentance' of both ancient and modern theology, another 
 and very different thing." 
 
 qua deserant: equivalent to " ut ea deserant." So " qua credant " 
 for " ut ea credant." Note the Greek of Petley and Duport, airoXip- 
 iravovffi and TTtTroiQaaiv, which, like the English Version; are positive and 
 refer to present time. 
 
 fi r m i t e r : " steadily," applied to ships in
 
 THE CATECHISM. 169 
 
 tur, quum ob immafuram aetatem ista ! pass that babes are Baptized, whereas 
 praestare non valeant ? i on account of unripe age they are not 
 
 able to perform those (things) ? 
 
 Dei: Bagster has a comma after " Dei." 
 
 Quifititdque. " Qui fit" is "how cometh it to passe ? " in Janua. 
 
 Nowell's Small Catechism has, " Qui fit turn vt infantes ba.ptiza.ntur 
 (sic, and in 1633), qui haec per aetatem hactenus praestare non possunt* 
 (sic, and in 1633). Remark the similarity to Durel's version. 
 
 The Greek versions here are remarkable. n<5e ovv vioyva TO. j8pl0; 
 (tTTtidt) Si airaXrjs rrje vtjiriorrirot; oi>x otd r tart ravra. SicnrpaTTtiv) iftavTiaOij ; 
 Petley. Duport has, Ata ri ovv ra Ppe<pr} j^airri^ovTai, UTS did. rt\v vrjTriorrjTa, 
 Kai TO a.Trci\ov r/c }\uciaf ravra' iroitiv /A>) Svva.ft.tva. ; 
 
 Bagster begins, " Cur ergo infantes baptizantur," and has commas after 
 " quum " and " aetatem." 
 
 infantes : " infans," " babe," Janua. tl An infant was properly one qui 
 fari non potest, a child not yet old enough to speak with understanding 
 of what he said, i.e., was below the age of seven years" (Sandar's " In- 
 stitutes of Justinian," p. 341). The term of infancy in English law is 
 thrice as long. 
 
 Baptizentur: on p. 160 the word is spelt with an "s." Nowell'a 
 Small Catechism has "?//" with the indicative; Durel has rightly the 
 subjunctive, and so has Nowell in his Large Catechism. The word has 
 a small initial in Eds. 1685, 1687, 1696, and 1703. 
 
 quum : "quum " may take the subjunctive here as meaning "whereas," 
 " although," or " since ; " or it may simply be " when," and " valeant " be 
 subjunctive as depending upon a dependent sentence. 
 
 ob immaturam aetatem: "per aetatem," Nowell's Large and 
 Small Catechisms, and in the Greek, oi vioyvoi oi HTJ ^wa^tvoi v<j>' r/X/K/oe 
 a7rors> tiv TCIVTO. ; His Middle Catechism has " qui ista propter infirmitatem 
 aetatis ejficere nequeunt?" Note the Greek of Petley and of Duport 
 above, the latter expressing the causes of incapacity by a double phrase. 
 
 "propter aetatem immaturam," Harwood. 
 
 praestare : Duport has Troitiv, for which compare the frequent use 
 of iroiiiv in the New Testament for " bearing " or " producing," as a tree 
 produces its fruit. Cf. Matthew iii. 8, etc. 
 
 " ista praestare " may be " exhibit those [requisites]," or " discharge 
 those [requirements]." " ista," of course, is " which you have named." 
 
 Quia utrumque. The Prayer Book of 1604 has " Yes ; they doe 
 performe them by their suerties, who promise and vow them both, in 
 their names : which when they come to age, themselves are bound to
 
 i;o THE CATECHISM. 
 
 Responsio. 
 Quia utrumque promittunt per 
 
 Ansiuer. 
 
 Because they promise both one and 
 
 performe " (Ed. of Robert Barker, King's Printer). Nowell's Catechisms 
 here are noteworthy. His Small Catechism has " Quia ad Ecclesiam Dei 
 pertinent (Greek ry t/ricXj/cri'p irpoffffKovart}, <& Dei bcnedictio, promissioqne 
 Ecdesiae facta per C/tristttm, in cuius fide (uV o5 ri\v irlanv) baptizantur, 
 ad eos pertinet (tKtivoig irpoofjicti) : quae postquam adoleuerint, ipsos in- 
 telligere, credere, atque agnoscere oportet : enitiqne vt Christiani hominis 
 officium, quod in Baptismo polliciti sunt atque professi, morihus &* uitae 
 (sic, but "vita" 1633) praestent." 
 
 In the Middle Catechism we have " Quia de Dei Ecclesia sunt, diui- 
 ndque benedictio atque promissio ecclesiae per Christum, in cuius fide 
 baptizantur, facta, ad eos pertinet. In quarum rerum cognitione, & fide, 
 ipsi ineunte pueritia imbuendi sunt, vt agnoscant, quid in baptismo 
 spoponderint atque professi sint," etc. 
 
 The answer in his Large Catechism (Norton's Translation) is as 
 follows : " That faith and repentance go before baptism, is required only 
 m persons so grown in years, that by age (Latin, ' per aetatem ') they are 
 capable of both. But to infants the promise made to the Church by 
 Christ, in whose faith they are baptized, shall for the present time be 
 sufficient ; and then afterward, when they are grown to years (postquam 
 adoleverint), they must needs themselves acknowledge the truth of their 
 baptism, and have the force thereof to be lively in their souls, and to be 
 represented in their life and behaviours." 
 
 Then, after comparing baptism with circumcision, Nowell continues : 
 " M. Thinkest thou these so like, and that they both have one cause and 
 order? S. Altogether. For as Moses and all the prophets do testify 
 that circumcision was a sign of repentance, so doth St. Paul teach that 
 it was a sacrament of faith. Yet the Jews' children, being not yet by 
 age capable of faith and repentance, were nevertheless circumcised ; " 
 and further on he writes, " S. Sith it is certain that our infants have the 
 force, and as it were the substance of baptism common with us (vim, et 
 quasi substantiam Baptismi communem nobiscum habere), they should 
 have wrong done them if the sign, which is inferior to the truth itself, 
 should be denied them ; . . . Therefore most great reason it is that by 
 baptism, as by the print of a seal (impresso quasi sigillo), it be assured 
 to our infants that they be heirs of God's grace, and of the salvation 
 promised to the seed of the faithful " (Norton's Translation). 
 
 Dr. Cardwell (" History of Conferences," Third Ed., p. 357) gives the 
 Answer of the Bishops to the Exception of the Ministers to the question, 
 " What is required" etc.? "The effect of children's baptism depends
 
 THE CATECHISM, 171 
 
 sponsores suos, quod promissum te- I the other through their sureties, which 
 
 neither upon their own present actual faith and repentance (which the 
 Catechism says expressly they cannot perform,) nor upon the faith and 
 repentance of their natural parent or pro-parents, or of their godfathers 
 or godmothers ; but upon the ordinance and institution of Christ. But 
 it is requisite that when they come to age they should perform these 
 conditions of faith and repentance, for which also their godfathers and 
 godmothers charitably undertook on their behalf." 
 
 Petley has Hdvvys. TO.VTO. yap rvy^avti diavvaavra irapa TWV KartyyvqrCJv 
 ra afKJHjj V7r6ff\ofj.ii'wv, KO.I tv ovofiari aurwv tvxofiivwv ' d tic TraiSwv tig >)XtK<tti> 
 Trpof3tf3tiKOTt^ ) viroxptto Karixovrai fitficuovaOai. 
 
 Duport's version is, "On a/z0orff>a vTrt\vovvrai (sic) Sid r<3v tyywjjrwv 
 avT&v ' (i)v SI'ITTOV vTToaxioiv tit; gXldiay JIKOVTO. avrd iTriTiXtiv 6(j>ti\ovcri) . 
 
 utrumque : i.e., Repentance and Faith. " utrumque " is " each," or 
 "both the one and the other :" "ambo" would have been "both to- 
 gether." 
 
 For the close connection between the two, cf. " His duobus summa 
 doctrinae Evangelicae conprehendi solet. Non hie praeponitur poeni- 
 tentia fidei quasi prior dignitate, vel tempore " (Tossanus). " Fides nisi 
 praeluceat, nulla vera ^.trdvoia esse potest, licet adsit /ur/i;\tm, qualis 
 fuit in Juda " (Tossanus). " Poenitentia ad desperationem trahit, nisi 
 fulciatur vera fide de remissione peccati, ut est videre in Caino, luda, 
 Saule, etc." (Aretius). "Sine fide omnis poenitentia non solum odiosa 
 est, sed expeditum iter ad desperationem " (Mentzerus). Cf. also " Eng- 
 land's sole and Soveraign way of being saved," a preface to which was 
 written by Dr. Manton of the Savoy Conference : here Zanch. in Hos. 
 xiv. i is quoted : " Sine fide in Christum nulla vera resipiscentia esse 
 potest." 
 
 sponsores : Hebrews vii. 22, "Tanto melioris pacti sponsor factus est 
 Jesus" (Beza). To render the covenant of Baptism valid, the conditions 
 must be fulfilled, and the vows performed which our sureties made. 
 
 suos. Bagster has a colon after " suos." 
 
 quo d p raestare. The whole description of Baptism in the Cate- 
 chism is based upon an assumption, which is hinted at in these words. 
 The two parts of true Baptism might ordinarily be presumed to exist in 
 the case of Adult Baptism. In early times adults had " before, or rather, 
 at baptism itself" (says Nowell) to " render reason and account of their 
 religion and faith." It is to this Adult Baptism after examination, which 
 obtained in the primitive Church, that our Catechism refers ; and accord- 
 ingly it asks how infants come to be baptized. The answer is that they 
 make through their sureties a promise binding upon themselves ; and by
 
 172 THE CATECHISM. 
 
 nentur ipsi praestare, postquam ado- 
 leverinf, 
 
 promise themselves are bound to per- 
 form, after that they shall have come 
 to youth. 
 
 the performance of this promise (which they are assumed to carry out), 
 they fulfil after Baptism those conditions which adults were supposed to 
 fulfil before Baptism, and must fulfil if the Baptism is to be true and 
 effectual. 
 
 praestare. Duport's word here is tirtreXtiv, whereas in the question 
 he has iroitlv. He puts the clause "which perform "in a parenthesis. 
 For iiriTtXtlv compare the future of that verb used of God in the expo- 
 sition of the Lord's Prayer in Duport. 
 
 postquam adoleverint. The age of " adolescentia " commenced 
 strictly at fifteen years. Youth is here shown to be the time for fulfilling bap- 
 tismal engagements. Nowell has the same words in his Large Catechism, 
 and Norton translates them " when they are grown to years," and below, 
 " after they were grown more in years." Janna also has " ubi ado- 
 leverint," " bein t % at full growth " Harwood, "ut exephebis excesserint. :) 
 At this point, in his Large Catechism, Nowell passes on to consider 
 Confirmation. In explanation of a previous statement "that children, 
 after they were more grown in years, ought to acknowledge the truth of 
 their baptism," he writes ; " S. Parents and schoolmasters did in old 
 time diligently instruct their children, as soon as by age they were able 
 to perceive and understand, in the first principles of Christian religion, 
 . . . For the whjch purpose also little short books, which we name Cate- 
 chisms, were written (breves libri, quos Catechismos nostri appellant, 
 conscribebantur), wherein the same, or very like matters as we now are 
 in hand with, were entreated upon. And after that the children seemed 
 to be sufficiently trained in the principles of our religion, they brought 
 and offered them unto the bishop. M. For what purpose did they so ? 
 S. That children might after baptism do the same which such as were 
 older, who were also called cateckumeni, that is, scholars of religion, did 
 in old time before, or rather, at baptism itself. For the bishop did require 
 and the children did render reason and account of their religion and 
 faith : and such children as the bishop judged to have sufficiently profited 
 in the understanding of religion he allowed, and laying his hands upon 
 them, and blessing them, let them depart. This allowance and blessing 
 of the bishop our men do call Confirmation." Rev. E. Daniel says the 
 age meant in the Catechism is " so soon as he shall be able to learn what 
 a solemn vow," etc. But that is the time when he is to be TAUGHT. 
 Durel (Paedobaptismus Publicus) : " Meminisse vos oportet vestri 
 muneris esse ac officii, providere ut Infans isle dqceatuj, ubi primum per
 
 THE CATECHISM. 173 
 
 Quastio. 
 
 Quamobrem Sacramentum Coenae 
 Domini institutum est ? 
 
 Question. 
 
 Wherefore has (the) Sacrament of 
 (the) Lord's Supper been appointed ? 
 
 aetatem doceri potuerit, quam solemne votum," etc., and then follows 
 the mode of instruction. Surely the age referred to is a time after the 
 Infant is instructed, as Durel (Paedobaptismus Publicus), (( & in Cate- 
 chismo in eum finem edito, plenius instituatur." Cf. 6ist Canon (1603), 
 " Such as can render an account of their faith according to the Catechism 
 in the said Book contained " (in which they have been instructed) ; and 
 Ii2th Canon (1603), " Non-Communicants at Easter to be presented" 
 " all the Parishioners, as well men as women, which being of the age of 
 sixteen years, received not the Communion at Easter before," indicates 
 the age sixteen years : and it shows that it was never intended at the 
 Revision for little children to be confirmed, and then taken to the Holy 
 Communion. 
 
 Quamobrem Sacramentum: Aid n Mvariipiov TOV Kvpiaxov 
 Atiiri'ov 8itre.Ta.KTo ; Duport. Petley has iyvwapevov i]v ; Nowell's Small 
 Catechism commences the subject of the Lord's Supper as follows : 
 " Qnae est Coena (sic, Coenae, 1633) dominicae ratio (Greek, nVoe)?" 
 " Eadcm nii/iirum, quam CJir-istus dominus instituit : Qui ea, qua traditus 
 est, nocte, accepit panem, & postquam gratias egisset, fregit, & dedit Dis- 
 cipulis suis, dicens : Accipite, edite, hoc est corpus meum, quod pro vobis 
 datur : hoc facite in mei commemorationem. Ad eundem modum & 
 calicem accepit, (peracta Coena) & gratijs actis, dedit eis, dicens. Bibite 
 ex hoc omnes : Hie est enim Sanguis meus noui Testament!, qui pro vobis 
 & pro multis effunditur, ad remissionem peccatorum : Hoc facite, quotes- 
 cunque biberitis, in mei commemorationem. Hanc formam raltonemque 
 (Greek, TOVTOV rbv rvirov KCII ravn\v TI}V Sinra^iv) Coenae Dominicae tenere, 
 donee ipse -venial, &* inuiolate seruare, pieque atque religiose celebrare 
 oportet." 
 
 The Middle Catechism has, for " Hanc formam? etc., "Hanc prae- 
 scriptionem atq ; hunc ordinem sequi," etc. 
 
 Two things are here worthy of remark. First, that Nowell retains the 
 order of the Greek of Matthew xxvi. 27 (cf. Mark xiv. 24) in " Bibite ex 
 hoc omnes." See note on "quae" in the answer to the next question. 
 Secondly, that he says, " postquam gratias egisset" and "gratijs actis," 
 "after that he had given thanks" and "when thanks had been given," 
 and says nothing of blessing the elements. This is correct : for in 
 Matthew xxvi. 26, 27 we have ei-Xoyfaae concerning the bread, and 
 tvxapiori]<ra concerning the cup ; here the Authorized Version has 
 " blessed it " in the former, and " gave thanks " in the latter case : the
 
 174 THE CATECHISM. 
 
 Res pom 10. 
 Ad perpetuaiu memoriam sacrificii 
 
 Answer. 
 
 For a continuous remembrance of 
 
 Revised Version rightly has " blessed " simply, and "gave thanks." In 
 Mark xiv. 22, 23, again, we have ei'Aoy/'/trac concerning the bread, and 
 ti>\api(jTl]<ias concerning the cup ; here the Authorized Version has 
 " blessed " in the former case, and " when he had given thanks " in the 
 latter : the Revised Version has " when he had blessed," and " when 
 he had given thanks." In Luke xxii. 19 we have ivxapiarnaaz concerning 
 the bread, and simply owrawrwc [sc. ivxapiarriaag] concerning the cup ; here 
 the Authorized Version has "gave thanks : " the Revised Version, "when 
 he had given thanks." In I Cor. xi. 24 we have tvxapiaTijaai; concerning 
 the bread, and waauruQ concerning the cup ; the Authorized Version here 
 has " when he had given thanks," and so too the Revised Version. 
 The Revised Version has removed the liability to error which existed in 
 the Authorized Version of Matthew xxvi. 26 ; >Aoyr/<rttf is " having 
 blessed" (as the Authorized Version rightly takes it in Mark xiv. 22), 
 not " having blessed it " (*>., the bread) : the object of ti>Xoy;<rac is 
 " God " understood, and in this way the aUoyr/erae of Matthew and Mark 
 is equivalent to the tvxapiffriiaae of Luke and St. Paul. In "giving 
 thanks" or "blessing God" Christ conformed Himself to the Jewish 
 custom of acknowledging God as the author of every good and perfect 
 gift. This they did at their ordinary meals by giving thanks on taking 
 the bread and taking the cup. In fact the Jews were forbidden to eat or 
 drink without rendering thanks to God, and he who transgressed this 
 command was held guilty of sacrilege. The Jewish form of blessing, 
 which in all probability Christ employed upon this occasion, is as fol- 
 lows : on taking the bread, " Baruch atta Elohinoo, Melech, haolam, ha 
 motse Lechem min haarets," " Blessed be thou, our God, king of the 
 universe, who bringest forth bread out of the earth ! " and on taking 
 the cup, "Baruch Elohinoo, Melech, haolam, Bore perey haggephen,' 
 " Blessed be our God, the king of the universe, the creator of the fruit of 
 the vine." From this it is clear that the blessing God, and the giving 
 thanks refer to one and the same act. This custom still obtains among 
 the Jews ; as one example among many, see the " Sketch of the Life and 
 Journal of the Rev. J. Wolff, Missionary to Palestine and Persia : " "I 
 would not recite the prayer before washing hands because it says that is 
 commanded of God, but performed that they use on breaking the bread ! 
 ' Blessed be thou, oh Lord our God, King of the worlds ! who hast 
 brought forth the bread from the earth.' " Again, in describing a wed- 
 ding, Mr. Wolff writes : " Mercado [the high priest] took the cup of wine, 
 saying, ' blessed art thou, O Lord our God, king of the world !"'
 
 THE CATECHISM. 175 
 
 mortis Christi, & benefic orum quae 
 inde percipimus. 
 
 (the) sacrifice of Christ's death, & 
 of (the) benefits which we receive 
 thence. 
 
 Nowell's Small Catechism then continues " In quern usnm ? " which 
 question corresponds to " Ouamobrem institutum est ? " The word 
 " institutum " is the only equivalent in Durel's version for the account of 
 institution in Nowell. 
 
 Coenae: Ed. 1687 has " Coeni." Eds. 1685, 1696, and 1703 have 
 " Coenae " rightly. 
 
 Ad perpetuam: Ilpof aSiaXtiirrov ai>up.vriaiv TIJQ Gvaiaq TOV Qavarov TOV 
 XpuTTOV, Kal rCjv tvipytatwv uti> Si aiirrjt; [ttTa\a/i(3dvontt>. Duport. Petley's 
 
 version was the same with a different order of words, and St^vncfj for 
 ciciaXinrrov , no article with Qavarov, tvTtvQtv for Si ai>r;;r, and ptTtcrxqicoTts 
 wp.iv for [ifTaXafiflavofitv. 
 
 Nowell's Small Catechism has a longer answer : " Vt mortis Domini, 
 summique beneficij illius [beneficijq' ; maximi in nos per earn collati, 
 Middle Catechism], quo per earn affecti sutmis, gratam perpetitb memo- 
 riam celebremus <&- retineamus : <Sr sicuti in Baptismo renati sumus, ita 
 Coena Dominica ad vitam spiritualem atq ; sempiternam iugiter (Greek 
 Cii\viKSi^) alamur atque sustentemur. Ideoque semel baptismo initiari, vt 
 semel nasci, satis est [vt semel in lucem edi, ita & baptismo semel expiari 
 sat est, Middle Catechism]: at Coena (sic) Dominica (sic), perinde atque 
 alimenti, vsus identidem est repetendus? 
 
 Harwood has " Ut in perpetuum memoriae proderetur sacrificium 
 mortis Christi, et beneficia nobis inde collata." 
 
 Messrs. Bright and Medd commence this answer " In perpetuam com- 
 memorationem Sacrificii mortis Christi," etc., continuing as Durel. 
 Ad : for "ad" of purpose ; cf. Ter. Heaut. 4. 4. " ad discordiam." 
 perpetuam: " perpetuis nexibus," " by bonds all along" Janua. 
 Duport's adiaXtiirTov is " unintermitted," " with no gap left." 
 
 memoriam: "The Lord's Supper is rightly said here to be for a 
 Remembrance of it, not a Repetition as the Church of Rome teaches " 
 (" Seeker's Lectures on Catechism," vol. ii. 239). 
 
 Rev. E. Daniel says there is a second sense of Remembrance, " as a 
 memorial of. This second sense relates to the sacrificial aspect of this 
 sacrament." He says the " Holy Communion is a memorial sacrifice." 
 Durel's word certainly expresses nothing of that sort. Cf. Homily con- 
 cerning the Sacrament : " Neither can he be devout, that otherwise doth 
 presume than it was given by the Author. We must then take heed, lest 
 of the memory, it be made a sacrifice."
 
 176 THE CATECHISM. 
 
 Quaenam est p\rs externa, seu sig- 
 nuni Coenae Domini ? 
 
 Question. 
 
 What part pray is (the) outward 
 (part), or (the) sign of (the) Lord's 
 Supper ? 
 
 beneficiorum: "to take in good part a poor present (munusculum 
 boni consulere), to acknowledge a good turn (beneficium)," in Janua. 
 " beneficiorum " of course depends upon " memoriam." 
 
 i n d e : sc. " per mortem Christi," or, " per sacrificium mortis Christi." 
 Cf. Nowell's Small Catechism above, "per earn'" (sc. mortem), and so his 
 Middle Catechism. So too Duport has &' aurfig (sc. rijc 6vaia^ TOV 
 OavaTov) ; the gender of course precludes reference to " sacrament." 
 Petley has ivrtvQtv. 
 
 percipimtls. Eds. 1685, 1687, 1696, and 1703 have " percepimus," 
 the perfect tense. The English Version has the present. 
 
 The \Vdrd nlight refer to a mental action, " perceive," but more probably 
 it means "receive." It occurs again in the next answer but one, and in 
 the question which follows it. The verb appears to mean literally "to 
 take thoroughly," or perhaps rather, " to take through some medium." 
 Ernesti, in his " Clavis Ciceroniana," quotes from N. D. ii. 59 a passage 
 which well illustrates the sense of mediate taking : " per arteriam (through 
 the windpipe) vox a mente principium ducens (the voice drawing its 
 beginning from the mind) percipitur et funditur." It is true that he adds 
 that Davies would read "projicitur " and Buherius, " praecipitatur" there, 
 but he further adds that he himself sees no cause for change : " Nempc 
 vox" he writes, "per arteriam venit in as, ore percipitur, h. e. colligitur, 
 excipitur : quo sensu percipere did constat." So it has an agricultural 
 meaning, in the sense of gathering in fruits, and so here we might trans- 
 late " gather," " harvest," or again, " ingather," or " appropriate : " cf. 
 Clc. de Off. i. 1 8. 59. and ii. 3. 12. And so, philosophically used, "per- 
 cipere (says Ernesti) dicitur de Us rebus, quas certo scimus, quae com- 
 prehenduntur, quibusque sine errandi periculo assentimur." 
 
 Quaenam est pars: Ti dpa tori TO tw /t/oog, ?; TO avp.fto\ov TOV 
 RvpictKov Adirvov ; Duport. This is substantially the same as Petley's, 
 who, however, has t*rof, not tJfw ; and <n;/u7oj>, not TO <ri>pfio\ov. 
 
 Nowell again has a question and answer here, which are not in our 
 Catechism. His Small Catechism reads : " Quae sunt huius Sacramenti 
 partes, atque materia ? " " Duplict materia, vel partibus duabus [Greek, 
 EK cvo'iv ftiv fiipdlv for both] hoc sacramentum, perinde atque baptismus 
 constat qttarum vna terrena [Greek, yijivov] est atq ; sub sensus cadens 
 [Greek, aioBi]Tov\ : alterd coelestis \_ovpaviov\ est quae sensibiis externis
 
 THE CATECHISM. 177 
 
 Responsio. 
 
 Panis & Vinum, quae Dominus 
 jussit accipi. 
 
 Answer. 
 
 Bread & Wine, which (things) (the) 
 Lord has hidden to be taken to oneself. 
 
 percipi non potest [raj- tfaOtv \avVavov alirOiifftic]." He then proceeds with 
 a question corresponding to " Quaenam Domini?" "Quae est huius 
 Sncramenti terrena &* sensibilis pars ? " 
 
 s e u : rightly used here, as the " pars externa " and " signum " are the 
 same : Hanvood also has "seu ;" it is quite Ciceronian in this sense of 
 " or,-" not equivalent to "or if;" and so too irt Jamia. 
 
 signum : Bagster has a comma after " signum." 
 
 Coenae. Ed. 1687 again has " Coeni." Eds. 1685, 1696, and 1703 
 have " Coenae." 
 
 Panis & Vinum. In his Large Catechism Nowell has ', U M. Uos-t 
 thou say that there are two parts in this sacrament also, as in baptism ? 
 S. Yea. The one part, the bread and wine, the outward signs, which 
 are Seen with our eyes, handled with our hands, and felt with our taste ; 
 the other part, Christ himself, with whom oUr souls, as with their proper 
 food, are inwardly nourished" (Norton's Translation). 
 
 Nowell's Small Catechism has " Panis &* vinum [Greek, O /oro, ical 
 o oo'of : sic], qitibits -vtrisq j vt omnes peraequd [Greek, ii </;<; unavra~] 
 vterentur, Dominus diserft pratcepit" 
 
 Duport has "ApTOt; Kai OIVOQ, ovg Xt]<j>9i]i>ai TrpoffiraS.iv o Kvpiog. The rela- 
 tive clause in Petley is a'rra Kara TT]V TOV Kvplov i'ifj.wv SiaraZiv diroSf^ofitOa. 
 
 Harwood's answef is the same as Durel's. 
 
 Panis. "In the Lord's Supper, there is Bread and Wine for the 
 Matter. The giving it to be Eat and Drunk, with the Words that our 
 Saviour used in the first Supper, are the Form. ' Do this in remem'-- 
 brance of me' is the Institution." Bishop Burnet, in "Exposition of the 
 Thirty-nine Articles," London, 1699, p. 270. See note on "signum, aut 
 forma." Note also that it is to be "bread," not wafer stamped with 
 similitudes contfary to the second Commandment. Durel says, * Satis 
 erit si modo Panis sit vulgaris usds ; sed lectissimus & ex meliore tfitico 
 confectus qui commode parari queat." 
 
 quae: neuter gender and plural number : not " which bread " only, 
 nor again, "which Christ," but simply "which things," of "which 
 elements." 
 
 It implies both the inanimate and material character of the elements, 
 and the necessity for the use of both kinds. Thus Nowell (Small Cate- 
 chism) " qitibiis vtrisq j vt omnes pcracque vtercntur" etc,; and in his 
 Large Catechism ; " Af, And dost thou say that all ought alike to receive
 
 178 THE CATECHISM. 
 
 Question. 
 
 Quaenam e>t pars interna seu res 
 
 significata ? 
 
 What part pray is (the) inward 
 (part) or (the) thing signified ? 
 
 both parts of the sacrament ? S. Yea verily, master. For sith the Lord 
 hath expressly so commanded, it were a most high offence in any part to 
 abridge his commandment " (Norton's Translation). 
 
 In "A Rational Account of the grounds of Protestant Religion," by 
 Bishop Stillingfleet, London, 1665, we find the following remark : "it is 
 learnedly proved by Pet. Picherellns ['P. Pickerel, de Missa. c. 4 'in 
 margin], that the bread was appointed to represent not the body in its 
 compleat substance, but the meerfas/i, when the blood is out of it, accord- 
 ing to the division of Sacrifices into flesh and blood ; from whence it 
 appears, that the Sacrifice of Christs death cannot be represented meerly 
 by one kind," etc. 
 
 Cf. also Matt. xxvi. 27, UliTi t avrov irdvTig, and Mark.xiv. 24, iiriov 
 t avTov iravTtQ, in both of which passages the word " all " occupies an 
 unusual and emphatic position : we might translate the first, " Drink 
 of it all men," or, " Drink of it every man " (for it is not irai/rtc v/ule, as in 
 ver. 31, but simply iravrtc;), and the second, "they drank of it all of them," 
 or, " they drank of it every man." 
 
 Note that here is the Communion signified by the bread and wine. 
 The Apostle had said (i Cor. x. 4), "that Rock was (or signified) Christ," 
 and then (ver. 16) he says, "the cup of blessing which we bless, is (or 
 signifies) it not the communion of the blood of Christ ? The bread which 
 we break, is (or signifies) it not the communion of the body of Christ ?" 
 
 j u s s i t . The command " Do this," etc., is as imperative as the man- 
 dates of the Moral Law revealed to Moses. 
 
 a c c i p i . Bagster has " sumi jussit." " accipere," as Conington puts 
 it (Index to Georg. of Virgil), is a correlative to " dare." " Accipere,'' to 
 take to oneself; " recipere," to take back; " percipere," to take thoroughly 
 or through a medium; "sumere" (see below), to take up, lay hold of. 
 " Tenemus quae sunt in nostra potestate ; sumimus posita (things 
 stationary) ; accipimus data (what is offered)." Isidorus, Diff. i. 
 
 Quaenam est pars. Tt TO iou, f/ TO (n]^iaiv6fitvov [sc. n'tpo<-\ ; 
 (Duport). Petley had Ti & TO tyxaTov pipo^, % TO alvirTofitvov 
 
 Nowell's Small Catechism has " Coelestis ilia pars &-> retnota ab otnni- 
 bus externis sensibus (Greek, ///} a/oft/roy) qiiaenam est? n 
 
 seu. Eds. 1685, 1687, 1696, 1703 have a comma before " seu." " seu " 
 implies that "pars interna "and "res significata " are equipollent. Cf. 
 the Table of the Sacraments in App. G. Harwood also has " seu."
 
 THE CATECHISM. 179 
 
 Responsio. 
 
 Corpus & sanguis Christi, quae 
 
 Answer. 
 Christ's body & blood, which 
 
 significata: " significare," "/# certifie of" in Janua. Eds. 1685, 
 1687 have a full stop after "significata." Eds. 1696 and 1703 have a note 
 of interrogation. 
 
 Corpus & sanguis Christi: To a^jia KUI TO aifia rov Xpiorou, 
 ciirtp d\i)dw teal ovrtitg {nro T&v TTiffr^Jv iv nfl KujoumfJ AfiTrvy \afifidvovTdi (sic) 
 (cai /isrtxojrai (sic). Duport. Petley had the same with some difference in 
 the order, no article before alpa, and Ktitoparai icat n-apfiXijTrrai for the 
 verbs. Harwood has the same as Durel. 
 
 Novvell (Small Catechism) has a somewhat longer answer : " Corpus 
 <Sr sanguis Christi, quae in coena dominica fidelibiis dantur [Greek a ol 
 TTtoroi Trpofftvtxdivra ai/roTp tv rtf KvpictKiji Sfiirvtfi \ap.fidvovai], ab illisque 
 accipiuntur, editntur, Or* bibuntur, coelesti tantum spiritualique modo 
 [ovpavlif> p.6vov Kai TrviVfuariKif TIVI rpoTry], reuera tamen [aXy0u t KO.I yvj/<ri'y], 
 adeb quidem, vt sicuti panis corpora nutrit: ita & Corpus Christi animas 
 nostras spirittialiter per fidem \_irrtv HO.TIKUQ Sid iriaTnuo] alat : &* sicut 7>i/ii> 
 hominum corda exhilarantur, & roborantur vires : ita Sanguine Christi 
 animae nostrae reficiantur atque recreantur per fidem [Sid 7rtW<</e], qua 
 ratione corpus Or 1 sanguis Christi in Coena recipiitntur. Nam Christus 
 sibi fidentes [role ys TrtaroTf] tarn certb facit carports atque sanguinis sui 
 participes, quam certb se pattern atqtie vinum ore Or* ventriculo recepisse 
 sciunt." 
 
 The guarded manner in which Nowell insists upon the necessity of 
 faith to a due reception of the Sacrament is worthy of all attention. We 
 subjoin a translation : " The body & blood of Christ, which (things) 
 in the lord's supper are given to the faithful, and by those are taken, 
 eaten, & drunk, in a heavenly and spiritual manner only, yet in truth, so 
 far indeed, that like as the bread nourishes (our) bodies : so also Christ's 
 Body feeds our souls spiritually by faith : & like as by the wine men's 
 hearts are cheered, & (their) strength confirmed : so by Christ's Blood 
 our souls are relieved and refreshed by faith, by which method Christ's 
 body & blood are received in the Supper. For Christ as surely makes 
 them that believe in him partakers of his body and blood, as they surely 
 know that they have received the bread and wine with (their) mouth & 
 stomach." In this translation we have followed, where possible, Norton's 
 language in the Large Catechism. 
 
 Nowell's Middle Catechism concludes this answer thus : " Coena 
 etiam Dominica vitae nobis sempiternae signa comnumicans. immortali- 
 tatis nobis nostrae pignus, atque resurrectionis obses existet." 
 
 q u a*e . See note on " quae" in last answer. 
 
 13
 
 i So THE CATECHISM. 
 
 vere & re ipsa sumuntur, & percipi- 
 untur a fitlelibus in Coena Domini. 
 
 (things) truly & in very deed are 
 taken, & received by (the) faithful 
 in (the) Lord's Supper. 
 
 vere & re ipsa: or " really," " in reality " for " re ipsa." Cf. Cic. 
 Rose. Am. 15. 44 : " ab re ipsa atque a veritate." d\i]9u>s *ai ovrwe (i.e., 
 truly and essentially), Duport. OVTUQ KOI aXrjO^c, Petley. 
 
 Nowell's Small Catechism, " reuera tamen? a\jj&7 Si ical yvijtrlifi (rpoTr^). 
 Middle Catechism, " vere tamen, atque re ipsa," a\i)9u 81 nal uvrwc. 
 
 In " A Supplement to the Commentary on the Book of Common 
 Prayer," Wm. Nicholls, D.D., A.D. 1711, we find certain "Puritans 
 objections against the Common-Prayer, answered? This work is in the 
 Bodleian Library, and the answers are said to be by Tho. Hutton, 
 "Printed Anno Dom. 1606," i.e., two years after the portion on the 
 Sacraments was added to the Catechism. "Exception 14" is as follows : 
 " The Catechism saitli further, that the Body and Blood of Christ are 
 verily and indeed taken and received of the faithful : which savours too 
 much of Transubstantiation" etc. ' The Answer to this is : " In this 
 Sentence is set down a Difference between Anabaptists and Papists : 
 The one making them bare and naked Signs ; the other the real and 
 corporal Presence. Here one Clause distinguisheth both dangerous 
 Opjnions (the Body and Blood of Christ verily and indeed:} So then 
 not only bare and naked Signs : (are taken and received?) So then not 
 (are only) as if there was a Stop or Breath (but are taken and receiveif) 
 to shew that they are not if out of use, and out of use if not (taken, and 
 taken and received of the faithful) as if no Faith, then verily and indeed 
 no Body nor Blood of Christ : " etc. We give the original pointing, in 
 accordance with our uniform rule, though the sense here is rather 
 obscured by the punctuation. 
 
 " Verily and indeed " means that the communion is true and real in 
 the case of the faithful in the Lord's Supper. Physically, the communi- 
 cant takes and eats the bread with the hand and mouth of the body. 
 Mentally, he does so in remembrance that Christ died for him ; in a 
 spiritual and heavenly manner the body of Christ is given to him and 
 taken and eaten by him by means of faith ; he feeds on Christ in his 
 heart by faith with thanksgiving. 
 
 sumuntur. Bagster has no comma after this word. In Arnold's 
 Doderlein, under SUMERE, we find the extract from Cic. Phil. xii. 7 : 
 " Saga sumpsimus, arma cepimus ;" but in Cic. de Off. iii. i. 2, "sumere" 
 seems to be used of that which a man takes voluntarily, as distinguished 
 from that which he is compelled to ta'ce. See' note on " accipi '' above :
 
 THE CATECHISM. 181 
 
 }u<rstio. Question. 
 
 Quaenam suut bemficia quae inde ; What benefits pray are (the benefit) 
 percipimus ? | which we receive thence ? 
 
 "sumere" is " sub-imere (emere)," to take up, lay hold of; cf. N. T. 
 XdfitTt (jtdytrt. 
 
 a fi d e 1 i b u s : emphatic as coming after the verb, vird rS>v viariav, 
 Petley and Duport. 
 
 Nowell's Small Catechism, "fidelibus" oi mtrroi, " per fidem? and S a 
 Triartwe twice, " sibi fidentes, roie yt TnaroTe. Cf. the whole answer, as 
 given in note on " Corpus & sanguis Christi," and also his Large Cate- 
 chism : U M. Are then the only faithful fed with Christ's body and 
 blood ? 5. They only. For to whom he communicateth his body, to 
 them, as I said, he communicateth also everlasting life" (Norton's 
 Translation). In his vocabulary to the Large Catechism Nowell defines 
 "fidelis" as '* pro tali fide praedito," standing for one endowed with such 
 faith ; this faith he had explained to include " not only knowledge of 
 God, and readiness of belief, but also trust in God." 
 
 Tho. Marschall, D.D., in "The Catechism etc. Briefly Explained," 
 1679, writes : " The Body and Blood of Christ are really received into 
 the heart of the worthy Communicant, by the grace of faith." 
 
 Quaenam sunt beneficia. Bagster has a comma after " bene- 
 ficia." 
 
 IToi' U.TTCL tarl rd ti'tpyfriifiara tav ti'TtvQtv fi'TO\oi ovng rvy\dvoptv ; Du- 
 port. Petley had TiVa vor iar. TO. ut^tXrifiara, iav ivravQa fiiTO\oi Tvy\dvofiiv 
 uvrtQ ; There is no question in Nowell corresponding to this, as the sub- 
 ject matter of the answer is included in the last answer, which is given in 
 the note on " Corpus & sanguis Christi." 
 
 Harwood has "Quaenam beneficia apud nos inde collata sunt?" 
 Parsell (Ed. 1713) had "collocata;" Ed. 1733, "collata." 
 
 inde: z>., from the Lord's Supper participated in by the faithful. 
 IvTivOtv, Duport ; ivravOtt, Petley. 
 
 Messrs. Bright and Medd have, for " quae inde percipimus," " quorum 
 per hoc sumus participes ? " To what " per hoc " refers is at least not 
 obvious. 
 
 percipimus. See note on " percipimus ; ' above. 
 
 Animarum nostrarum corroboratio: 'E-rrippwme Kal iariaaiQ 
 
 rCjv f)fjiiTSpiav i//i>xoJj> &a crw/zaroc icai aV/iaroc row Xpjffrof), KaBdrrtp TO. aujfiara 
 j'mwv Sia rov dprov ical o'tvov tmppwvwvrai (sic) rt Kal dvarptyovrai (sic). 
 Duport. Petley had, 'Emppuivwaie ical dvdirav\a iiptTtpunv riav ^vx^ v 
 (.IS Duport), /ura rov uprov icai o'lvov tart TtOpappiva. Harwood has the
 
 182 THE CATECHISM. 
 
 Responsio. 
 
 Animarum nostrarum corroboratio 
 & recreatio per corpus & sanguinem 
 
 Answer. 
 
 An invigorating & refreshing of 
 our spirits through Christ's body & 
 
 same as Durel, but " confirmatio"and " confirmantur " for "corroboratio" 
 and " corroborantur," and " et " for " ac." 
 
 The matter of this answer is included in the fuller answer of Nowell's 
 Small Catechism, which we quote above in the note on " Corpus & 
 sanguis Christi." Nowell then continues with further explanations upon 
 the important subjects of the identity or permanence of the substance of 
 the bread and wine, and of the non-sacrificial character of the ceremony : 
 "An ergo panis [6 dpros] 6 vinum \o olvos] in substantiam \ri\v . . . 
 obaiav\ corporis & sanguinis Christi mutanlur f " Are then therefore 
 the bread and the wine changed into the substance of the body and blood 
 of Christ ? " Minime : illud enim esset naturam sacramenti, quod 2 
 materia coelesti atq; terrena cons tare oportet, extinguere f" No : for that 
 would be to extinguish the nature of a sacrament, which (sc. sacrament) 
 ought to consist of a heavenly and also an earthly material. "An insti- 
 tuta fuit a Christo Coena, vt Deo patri sacrificium pro peccatorttm remis- 
 sione offeratur?" Has then the Supper been ordained by Christ, in 
 order that a sacrifice may be offered to God the father for the remission 
 of sins ? " Nequaquam. Est enim peccati, atque illi debitae damnationis 
 onus tarn graue, tarn immensum immancque pondus, vt solus Dei Jilius 
 lesus Christus sacrificium, quo nos ab illis liber aret,facere posset. Quum 
 ergd Seruator noster Christus ipse in cruce se morti pro nobis obtnlit, 
 vnicum [sic, but "unicam" 1633. The Greek of both is rt}v fiiva (sic)~\ 
 illam perfcctam sempitcrndmq ; hostiam, Deo patri gratissimam, ad pec- 
 cati expiationem semel in perpeluum immolauit, scelerum nostrorum 
 maculas sanguine suo eluens atq ; delens ad nostrum in aeternum salutem. 
 Nobis verb nihil rcliqui fecit, nisi vt Jiduciam atque spem omnem firmis- 
 sime in illo collocemus, sempiterniq ; illius sacrificii vsum fructum gratis 
 animis capiamus : quod quidem in Coena Dominica maxime facimus" 
 By no means. For the burden of sin, and of the damnation due to it is 
 so heavy, the weight so immeasurable and enormous, that only God's son 
 Jesus Christ was able to make a sacrifice which should free us from them. 
 When therefore our Saviour Christ offered himself to death on the cross 
 for us, he made once for ever unto the expiation of sin that only perfect 
 and everlasting sacrifice, most pleasing to God the father, washing away 
 and blotting out with his own blood the spots of our sins unto our eternal 
 salvation. But he made nothing left for us, except to place (our) con- 
 fidence and all hope most firmly in him, and to take the use and benefit
 
 THE CATECHISM. 183 
 
 Christ! ; quemndmodum pane & vino 
 corpora nostra corroborantur ac re- 
 
 blood j in such wise as our bodies are 
 invigorated and refreshed by (the) 
 
 creantur. | bread & (the) wine. 
 
 of that everlasting sacrifice with grateful hearts, which indeed we chiefly 
 do in the Lord's Supper. 
 
 This answer, " Animarum," etc., points to the mental and spiritual 
 operation ; and " quemadmodum pane & vino," etc., proves that the 
 bread and wine are still bread and wine. 
 
 If they are not bread and wine, then what the Lord commanded to be 
 taken (jussit accipi) is not there. And if the body and blood of Christ 
 are under the form of bread and wine, and put into the communicant's 
 hand by a priest, they are not given or taken in a heavenly and spiritual 
 manner, and the means whereby they are received is not faith : for the 
 process is under the eye. 
 
 In "The Catechism etc. Briefly Explained," Tho. Marschall, D.D., 
 Rector of Lincoln College, 1679, there is a very clear statement on this 
 answer : " The strengthning and refreshing of our Souls &c.] as the 
 Soul, or inward man, to be here fed, is a Spirit : so the Body and Blood 
 of Christ is a spiritual food, and is to be received after a spiritual 
 manner." 
 
 corroboratio. This appears not to be a classical word. Harwood 
 has "confirmatio." Nowell (Small Catechism) uses " alat" of the 
 "Corpus," and " reficiuntur atque recreantur" of the effect of the " San- 
 guis " upon our souls " per fidem" With regard to our bodies, he uses 
 " nutrit" of the bread, and " corda e.vhilarantur" and " roborantur 
 vires " of the action of the wine. 
 
 " corroborantia : " " strengthening" Janua. 
 
 recreatio: or, "recruiting," or " reanimation." See last note. 
 Messrs. Bright and Medd have " refectio," and below " reficiuntur." 
 
 In Jatma we have "sopor recreat," "refresheth :" the verb is used 
 classically of both body and mind. 
 
 pane & vino: " the bread and wine " probably, not " bread and 
 wine ;" for both Petley and Duport have the article. It is also worthy of 
 note that they place both " bread " and " wine " under the vinculum of a 
 common article, rov dprov KUI o'tvov, the two elements being jointly and 
 indivisibly necessary to the due administration of the Sacrament. See 
 note on " Animarum," etc. 
 
 corroborantur: the Latin here supplies the ellipsis which th^ 
 English leaves.
 
 1 84 THE CATECHISM. 
 
 Quid ab iis requiritur qui accedunt 
 ad Coenam Domini ? 
 
 Question. 
 
 What is needed by those who come 
 to (the) Lord's Supper ? 
 
 Quid ab iis. Ti )rtlmi iv rolg iiri TO KvpuiKov Attiri'ov i 
 Duport. Tt $7)70. tiairpaTTovTai 01 irpbq Kvpianbv TO Atlirvov QOITWVTIG ; 
 Petley. 
 
 Nowell's Small Catechism has " Nostrum quod est officium, vt recte ad 
 Coenam dominicam accedamus?" [Middle Catechism, " Ouomodo ojficio 
 nostro satisfaciemus, -ut rite coenam Dominicam celcbremus f\ The 
 answer to this is : " Ut nosipsos exploremus, num vera simus Christ i 
 memdra." He then continues, " Qidbus id notis deprehendemus?" , 
 
 requiritur. Bagster has a comma after this word. 
 
 Ut probent: "Ut explorent seipsos " (Hanvood). 
 
 Nowell has a somewhat longer answer in his Small Catechism. It runs 
 thus : " Prtmiim si ex animo nos poeniteat peccatorum nostrorum: dcituk, 
 si certa spe de Dei per Christum misericordia nitamur, clique nos sitsti- 
 neamus, cum grata redemptionis per mortem eius acquisitae, memoria. 
 Praeterea, si de vita in futurum pie degenda seriam cogitationem <&" des- 
 tinatum proposition suscipiamus. Postremb, cum coniunctwnis etiam, 
 charitatisque inter homines imttuae Symbolum in Coena dominica con- 
 tineatur, si proximos, id est mortales omnes, fraterno amore, sine vlla 
 maleuolentia odioue prosequamur" With this answer Nowell's Small 
 Catechism concludes. 
 
 U t . All this answer of course depends upon " requiritur" in point of 
 construction. To &><ci/mv t'aurore, Petley and Duport. 
 
 probent: " Lydio lapide probamus metalla an proba sint," " with a 
 touchstone we try metals, whether they be good" (Jamia). Cf. I Cor. xi. 
 28, ori/mtrw iavTov. See last note. 
 
 seipsos : the examination is to be self-conducted, not confession to 
 another, much less to a Priest. 
 
 num: the correct word for " whether," where there is only one 
 division of a question. The three questions here introduced by " num " 
 are independent of one another. H' dpa yt, Petley and Duport.^ "an," 
 Harwood. 
 
 praecedentiu m p o e n i t e a t : literally " it repents them of fore- 
 going sins." Bagster here has " num praeteritorum eos peccatorum vere 
 poeniteat." 
 
 propositum: " purpose," Janua. /3t ftaiutq irpoypripivoi, Duport. Cf. 
 the Aristotelian Trpoalpime, and such passages as r< yap irpoaiptl 
 fi TO. KUKU voioi Tivee ifffitv (Eth. iii. 2), etc.
 
 THE CATECHISM. 185 
 
 Responsio. 
 
 Ut probent seipsos, num vere prae- 
 cedentium peccatorum eos poenirear, 
 firmum propositum habentes novam 
 
 Answer. 
 
 That they may try their very selves, 
 whether they are sorry truly tor pre- 
 vious sins, having a steady purpose of 
 
 novam vitam: " Vita nova, pro innocentia" (Nowell, Vocabulary 
 to Large Catechism). See next note. 
 
 instituendi: "of beginning." Cf. note on " Institutio" in the 
 heading of the Catechism, and contrast the English Version, " to lead a 
 new life," and the Greek (Sidytiv) of Petley and Duport. This divergence 
 is worthy of note. Duport also has TOV KO.IVOV ftiov, " the new," not " a 
 new life." " Instituere," in Janua, is " to take in hand." Cf. also Tert. 
 adv. Herm. c. 12: "horum enim " lapidum, sc. viperarum, hominum, 
 "natura, habendo institutionem, habere poterit et cessationem." Harwood 
 agrees with Durel here, though in different language : " firmiter in animo 
 instituentes novam vitae rationem." 
 
 num fidem vivam habeant: in other words, " num fideles sint," 
 whether they are of the class who alone can duly receive the Sacrament. 
 See note on " a fidelibus " above. Kai ye tx^ai viariv Ztioav (Duport). 
 Petley has txnvrtg irianv n}v pKaai^iov. 
 
 misericordiam: " misericordia," Bagster. But both Petley and 
 Duport have its TO tXsof. Harwood has the ablative with " in ; " Messrs. 
 Bright and Medd have the dative. 
 
 grata mem or i a mortem illius recolentes. This points 
 to the memorial character of the Lord's Supper, /urd rfjs tvxapiffrov 
 iamfOfffOtHt TOV OCIVOTOV avrov (Duport). /itrd r/js ivxapiaTiKijg Gavdrov O.UTOV 
 at ifivi]ffTia. (Petley). See ' memoriam,' p. 175. 
 
 recolentes. This verb is properly to " till " or " work anew," so to 
 " think over," or " recall to mind." There is no equivalent for this word 
 in the English Version, or in Petley or Duport. 
 
 ea. Bagster has a comma after "ea" and after "est," but Eds. 1685, 
 1687, 1696, and 1703 agree with Ed. 1670 in the pointing of this passage. 
 
 c h a r i t a t e : "love or charity" (Janua). Bagster, " caritate." 
 
 Note the divergence from the English Version, which has simply " and 
 be in charity with all men." Duport has, icai irpo^ uiravT(t dv9pwirov T!JV 
 dydwriv ivSiiKVvuffi. Petley before him had, TiXiVToiov Sf, irpbs uiravTai; 
 rof'c dvOpwTTovs iv T,] a^diry SictKtifievoi. Harwood agrees with Durel, 
 having, however, "complectantur" for " amplectantur." Messrs. Bright 
 and Medd have " denique, utrum ad omnes habeant charitatem." 
 
 " But hereto these things that I have spoken of do tend, that every
 
 1 86 THE CATECHISM. 
 
 vitam instituendi ; num fidem vivam 
 liabeant in misericordiam Dei per 
 Christum, grata memoria mortem 
 
 beginning a new life ; whether they 
 have a living faith on God's tender- 
 heartedness through Christ, with 
 
 man bring with him to the supper, repentance, faith, and charity [Lat. 
 charitatem], so near as possibly may be, sincere and unfeigned " (Nowell's 
 Large Catechism. Norton's Translation). 
 
 The Revised Version of the New Testament substitutes " love " for 
 "charity "in all passages. To such a substitution three objections we 
 think might be offered. First, that there is a great difference between 
 aydTri] and f'pwc, or even 0t\i'a, between " charitas " and " amor," between 
 "charity" and "love." Archbishop Trench writes in his "Synonyms 
 of the New Testament," Ed. 7th, pp. 39, 40 : " there are aspects in 
 which the ' diligi ' is more than the ' amari,' the ayairaaOm than the 
 0iAt?(T0tti, The first expresses a more reasoning attachment, of choice 
 and selection (' <#ligere '='dd\gere'), from a seeing in the object upon 
 whom it is bestowed that which is worthy of regard ; or else from a 
 sense that such is due toward the person so regarded, as being a benefactor, 
 or the like ; while the second, without being necessarily an unreasoning 
 attachment, does yet give less account of itself to itself ; is more instinc- 
 tive, is more of the feelings or natural affections, implies more passion ; 
 . . . while men are continually bidden aya-nav TOV Qtov (Matt. xxii. 37 ; 
 Luke x. 27 ; I Cor. viii. 3), and good men declared so to do (Rom. .viii. 
 28 ; I Peter i. 8 ; I John iv. 21), the QiXtlv rbv Qiov is commanded to 
 them never." 
 
 And again, p. 41 : "I observe in conclusion that t/owc, ipav, ipaariiz, 
 never occur in the N. T., . . . Their absence is significant ; in part no 
 doubt to be explained from the fact that, by the corrupt use of the world, 
 they had become so steeped in earthly sensual passion, carried such an 
 atmosphere of unholiness about them (see Origen, Prol. in Cant. Opp. 
 torn. iii. pp. 28-30), that the truth of God abstained from the defiling contact 
 with them ; yea, devised a new word for itself rather than betake itself to 
 one of these." 
 
 Upon similar grounds we object to the substitution of "love" for 
 " charity," because the latter is pure of the pure, whereas the former is 
 tainted with the defilements of the world. 
 
 The second objection is that as ayairij was a new term coined to 
 express a new idea, so in our English translation of 1611, the translators 
 were right in using a new word which had no worldly connotation attach- 
 ing to it. Archbishop Trench writes (loc. cit. p. 41) : "it should*not be 
 forgotten that aydiri) is a word born within the bosom of revealed religion : 
 it occurs in the Septuagint (2 Sam. xiii. 1 5 ; Cant. ii. 4 ; Jer. ii. 2), and
 
 THE CATECHISM. 187 
 
 illius recolentes ; num tandem ea qua 
 par est charitate omnes homines 
 amplectantur. 
 
 thankful remembrance recalling his 
 death ; whether lastly with that 
 chanty with which it is fit they 
 embrace all men. 
 
 in the Apocrypha (Wisd. iii. 9) ; but there is no trace of it in any heathen 
 writer whatever, and as little in Philo or Josephus ; . . . But the reason 
 may lie deeper still. *Epwf, as has been the case with so many other 
 words, might have been consecrated anew, despite of the deep degrada- 
 tion of its past history ; and there were tendencies already working for 
 this in the Platonic use of the word, namely, as the longing and yearning 
 desire after that unseen but eternal Beauty, the faint vestiges of which 
 may here be everywhere traced ; . . . But in the very fact that tpwc did 
 express this yearning desire . . . this longing after the unpossessed . . . 
 lay its deeper unfitness to set forth that Christian love, which is not 
 merely the sense of need, of emptiness, of poverty, with the longing after 
 fulness, not the yearning after an unattained and here unattainable 
 Beauty ; but a love to God and to man, which is the consequence of 
 God's love already shed abroad in the hearts of his people." 
 
 In a similar spirit an able writer in the Edinburgh Review says of the 
 word " charity " itself, that readers " would instinctively divine that this 
 venerable and rythmical word was specially consecrated to the use of 
 the Apostle, that he might describe more accurately and more impres- 
 sively the inexpressible grace of that love which never shone in the eyes 
 of men till God had given them the Son of his Love." 
 
 The third objection which we have to make to the change is that the 
 loss of the term " charity " from the New Testament would render unex- 
 plained the numerous passages throughout our Liturgy (e.g., in the 
 Litany, two Collects, Baptism private and adult, Commination, Holy 
 Communion, Ordering of Presbyters and Deacons, and Catechism, besides 
 Art. xxxix.), and the writings of divines in which some form of that 
 word occurs ; and would tend to increase its employment in the narrower 
 sense of " alms-giving," and decrease its wider and nobler use. We 
 conclude by subjoining a few out of numberless examples of such an use 
 from early times, in its Latin or English garb : "Charitas semper reddi- 
 tur & semper debetur " (Augustine, Ps. xxxiii. torn, viii, p. 94). Beza has 
 the word throughout the New Testament for ayami, except in Jude 12 : 
 " Hi sunt in agapis vestris maculae, dum vobiscum convivantur secure 
 se ipsos pascentes," etc. In "The Sick mans Salue,"a black letter book, 
 dated 1 564, in our possession, the author of which was Thos. Beacon 
 (who signed the certificate made by the Cathedral Church of Canterbury 
 to the Archbishop's Commissary in reply to the Queen's Letters to
 
 188 THE CATECHISM. 
 
 Parker), we find as follows : " Epaph. Surelie I thinke him no good 
 christean, nor friend unto his country (which if he be able) refuseth to 
 help forward the studies of good wittes, I praie you neighbour Philemon, 
 set in two hundred poundes of monie, one hundred to be given to the 
 Universitie of Cambridge, the other unto Oxford. Phile. This is agodlie 
 and charitable deed. Epaph. The high waies may not be forgotten, 
 whiche in manie places are verie foule & ieopardous. unto the repairing 
 of them, I give fortie poundes. write it. For I think this also to be a 
 deed of charitie, and a commendable worke before GOD, to repaire high 
 waies, that the people may safelie and without danger trauell by the 
 waie." And further on, '' give mee Lorde thy grace, that my Faith, and 
 persuasion in thy blood waver not in me, but ever be firme and constant, 
 that the hope of thy mercie and life everlasting, never decaie in me, that 
 charity waxe not cold in mee." Then we have Hooker : " concerning 
 charity, the final object whereof is that incomprehensible beauty which 
 shineth in the countenance of Christ, the Son of the living God." And 
 Milton's line : 
 
 " add faith, 
 
 Add virtue, patience, temperance ; add love, 
 
 By name to come called charity, the soul 
 
 Of all the rest." 
 
 Again, " Now walkest thou not charitably} That is, thou transgressest the 
 law of Charity, which commands the(e) to love thy neighbour as thy self" 
 (" Paraphrase and Commentary upon the Epistle of Saint Paul to the 
 Romans." By W. Day, M.A., Divinity Reader in his Majesties Free 
 Chappel of Saint George within the Castle of Windsor. Lond., 1666)." 
 There is a countless array of such passages, the correct comprehension 
 of which would be much endangered by a suppression of the pure and 
 intelligible term " Charity " in the Sacred Writings.
 
 1 89 
 
 APPENDIX D. 
 ARCHBISHOP LEIGHTON'S CATECHISM. 
 
 It is interesting to compare this contemporary Catechism with Durel's upon 
 points of importance. Robert Leighton, who became Archbishop of Glasgow and 
 was also Principal in the University of Edinburgh, was consecrated Bishop of 
 Dumblane Dec. 12, 1661, by Gilbert Sheldon, then Bishop of London, whose 
 name we have had occasion to mention in connection wilh the orders of Convo- 
 cation for the Latin translation of the Prayer Book (see Part I. chap. ii.). Gilbert 
 Sheldon enjoyed many promotions ; he was Fellow of All Souls, Chaplain to the 
 Lord Chancellor, and to Charles I., Warden of All Souls, Dean of the Chapel 
 Royal, Bishop of London, and Master of the Savoy in 1661, at the time of the 
 Savoy Conference ; he presided at the Session of Convocation in 1662, and as 
 Archbishop of Canterbury at that in 1664, on the occasions of the discussion of the 
 Latin Prayer Book. He held the Archbishopric until 1677, seven years after 
 the publication of the Latin Prayer Book of Durel. He was also Chancellor of 
 the University of Oxford, and Founder of the Sheldonian Theatre. In the conse- 
 cration of Leighton, Sheldon was assisted by three others, one of whom (Stern, 
 Bishop of Carlisle, afterwards Archbishop of York) was a Reviser. 
 
 I. Questions and Answers as to "The Sacraments." 
 
 Having stated the Gospel doctrine, John iii. 16, and the Gospel practice, Titus 
 ii. 12, and declared that thus to live is "so absolutely necessary, that they that do 
 not in some good measure, whatsoever they profess, do not really believe in Jesus 
 Christ, nor have any portion in him," Leighton proceeds to explain the Sacra- 
 ments : 
 
 " Q. What visible seals hath our Saviour annexed to that gospel, to confirm our 
 faith, and to convey the grace of it to us? 
 
 "A. The two sacraments of the New Testament, baptism and the Lord's 
 supper. 
 
 " Q. What doth baptism signify and seal ? 
 
 "A. Our washing from sin, and our new birth in Jesus Christ. 
 
 " Q. What doth the Lord's supper signify and seal ? 
 
 "A, Our spiritual nourishment and growth in him, and transforming us more 
 and more into his likeness, by commemorating his death, and feeding on his body 
 and blood, under the figures of bread and wine. 
 
 " Q. What is required to make fit and worthy communicants of the Lord's 
 supper ? 
 
 "A. Faith in our Lord Jesus Christ, and repentance towards God, and charity 
 towards all men. 
 
 " Q. What is faith in our Lord Jesus ? 
 
 " A. It is the grace by which we both believe his whole doctrine, and trust in 
 him as the Redeemer and Saviour of the world, and entirely deliver up ourselves 
 to him, to be taught and ruled by him, as our Prophet, Priest, and King.
 
 190 APPENDIX E. 
 
 " Q. What is repentance? 
 
 "A. It is a godly sorrow for sin, and a hearty and real turning from all sin 
 unto God." 
 
 II. "A Question for young Persons before their first Admission to the Lord's 
 Supper." 
 
 " Q. Whereas you were in your infancy baptized into the name of Jesus Christ, 
 do you now, upon distinct knowledge, and with firm belief and pious affection, 
 own that Christian faith of which you have given an account, and withal your 
 baptismal vow of renouncing the service of Satan, and the world, and the lusts of 
 the flesh, and of devoting yourself to God in all holiness of life ? 
 
 " A. I do sincerely and heartily declare my belief of that faith, and own my 
 engagement to that holy vow, and resolve, by the assistance of God's grace, to 
 continue in the careful observance of it all my days." 
 
 (From "The Works of Robert Leighton, D.D., Archbishop of Glasgow," 
 p. 506. Ross, Edinburgh. MDCCCXXXIX.) 
 
 APPENDIX E. 
 ON DR. OVERALL'S OPINION OF THE LORD'S SUPPER. 
 
 "228. In sec. 222 above, your minister rightly infers from the definition of a 
 sacrament as given in the Catechism that whoever receives the sacrament receives 
 the outward and visible sign and the inward and spiritual grace. But this n odern 
 definition of a sacrament, which I have shown in my Answer to Dr Pttscy's 
 Challenge, vol. I., pp. 358-360, is Zwinglian in its origin, does not teach that the 
 outward visible sign, whether water, bread or wine, contains in it the inward and 
 spiritual grace. According to the Catechism there are two sacraments, but one 
 definition equally applies to both. Now no one pretends that water, the outward 
 visible sign, contains the inward and spiritual grace, that is a death unto sin and a 
 new birth unto righteousness, and no one ought to pretend that the outward 
 visible sign, or the outward part or sign of the Lord's Supper, contains the inward 
 and spiritual grace, or the body and blood of Christ and the benefits received 
 thereby. Hooker has well said, ' although it [the grace of baptism] be neither 
 ' seated in the water, nor the water changed into it, what should induce men to 
 ' think that the grace of the Eucharist must needs be in the Eucharist, before it 
 ' can be in us that receive it ? The fruit of the Eucharist is the participation of 
 ' the body and blood of Christ. There is no sentence of Holy Scripture which 
 1 saith that we cannot by this sacrament be made partakers of His body and blood 
 1 except they be first contained in the sacrament, or the sacrament be converted 
 1 into them.' Eccles. Pol., b. v. 67. 
 
 " 229. It should be noticed that Hooker died before that part of the Catechism 
 was framed which contains the modern definition of a sacrament ; he of course
 
 APPENDIX E. 191 
 
 uses the word sacrament as anciently defined by Augustine (sec. 44, 45, 
 above). . . . 
 
 "230. The Catechism does not teach such a presence in the consecrated elements, 
 and it is not true that 'it states distinctly the doctrine of the Eucharistic presence,' 
 as believed by your minister. The Catechism states that ' the body and blood are 
 ' verily and indeed taken and received by the faithful in the Lord's Supper ; ' but 
 this gives no proof that the body and blood are received in the bread and wine. 
 In the above words there is an obvious allusion to the words of our Lord in the 
 sixth chapter of St John where He says, ' Whoso eateth my flesh, and drinketh 
 ' my blood, hath eternal life, and I will raise him up at the last day. For my flesh 
 ' is [verily or] indeed meat, and my blood is [verily or] indeed drink.' (John vi. 
 54, 55.) According to the plain teaching of our Lord, there must be a reception 
 of His flesh and blood in order to the attainment of eternal life. But we have no 
 evidence whatever in that chapter that the reception must be through the means of 
 a sacrament, much less that the flesh and blood in order to be received must be 
 really present in the sacramental elements. A large amount of evidence has been 
 already given in this letter to show that according to the common teaching of the 
 Fathers, even in the sixth century, the flesh and blood of Christ could be savingly 
 received without the Lord's Supper, and before any could rightly receive the body 
 and blood of Christ in the Lord's Supper, they must first be made that body and 
 blood, and so receive the sacrament or mystery of what they really were (sec. 55, 
 56, 62, 64, 65, 99, above). The Fathers, and the Reformers, Zwingle not ex- 
 cepted (sec. 72, 73), doubtless believed that although the body and blood of Christ 
 had been, or ought to have been, received, before coming to the Lord's Supper, 
 yet the same body and blood were received in that holy ordinance to confirm the 
 life already received and to confer it more abundantly. But as in the first instance 
 the body and blood could not be received otherwise than by faith, so neither can 
 they be received through any other medium in the Lord's Supper. The 28th 
 Article as noticed in sec. 221 above is very explicit on this point. The consecrated 
 symbols rank with the written or spoken word of God, only the former, according 
 to Augustine, in comparison of the latter, are visible words. The Catechism too 
 limits the reception of the body and blood in the Lord's Supper to the faithful. 
 It is true that your minister has given instances as recorded in sec. 223, 224 above, 
 in which the word faithful as a designation of a body of professed Christians must 
 not be construed too literally, inasmuch as all professing Christians are not always 
 what they profess, or what they ought to be. It would have been more to the pur- 
 pose if your minister had showed that the word faithful is never used in any other 
 sense than as including the unfaithful. It cannot be questioned that the word is 
 here used in its proper sense not as designating a promiscuous number of Christians 
 among whom there might be many who were unfaithful or unbelieving, but as 
 designating those alone who had the requisite aptitude to receive the body which 
 alone was possessed by the faithful or those who truly believed in Christ." 
 
 "232. Your minister instructs you that Bishop Overall compiled the latter part 
 of the Catechism, but he really deceives you, as he probably has been deceived, 
 when he would persuade you that the declaration of its doctrine, as given in sec. 
 226 [' The body and blood of Christ is really and substantially present, and is so
 
 rQ2 APPENDIX E. 
 
 exhibited and given to all that receive it ;' etc.] above, is from the pen of Overall, 
 for it is simply and absolutely untrue. . . . The passage stands in the ' Ad- 
 ditional Notes on the Common Prayer,' appended to Dr Nicholls's Comment on 
 the Book of Common Prayer. Dean Goode truly says, ' Respecting this pas- 
 sage, though adduced with such confidence, and pressed as having all the 
 ' weight which Overall's name and position could give it, it is only necessary to 
 ' inform the reader that it was no more written by Bishop Overall than by himself 
 ' [Archdeacon Denison] , and that the compiler of the Catena [in the Defence of 
 1 Archdeacon Denison], unless he took it at second hand, must have been aware 
 1 of this. For, in the first place, the statement prefixed to these Notes by Dr 
 ' Nicholls is, that they are " MSS. Notes, written in an interleaved Common 
 ' Prayer Book, in the Bishop of Durham's Library, printed in the year 1619, SUP- 
 ' POSED to be made from the Collections of Bishop Overall, BY A FRIEND OR 
 ' CHAPLAIN OF His." And in two of these Notes occur statements showing that 
 ' Bishop Overall was not the author of them, and that though they were written by 
 ' some one who was chaplain or other personal attendant on Overall, they do not 
 ' profess to be given from his papers. . . .' " 
 
 " 234. In the Defence of Archdeacon Denison, page 34, the following is quoted as 
 expressing the true teaching of Bishop Overall, ' That in the sacrament of the 
 ' Eucharist, or the Lord's Supper, the body and blood of Christ, and therefore the 
 ' whole of Christ, is verily and indeed present, and is verily partaken by us, and 
 ' verily combined with the sacramental signs, as being not only significative, but 
 ' exhibitory ; so that in the bread duly given and received, the body of Christ is 
 ' given and received ; in the wine given and received, the blood of Christ is given 
 ' and received ; and thus there is a communion of the whole of Christ, in the com- 
 ' munion of the sacrament. . . .' ' Yet not in any bodily, gross, earthly manner, 
 ' as by transubstantiation, or consubstantiation, or any like devices of human 
 ' reason, but in a mystical, heavenly, and spiritual manner, as is rightly laid down 
 ' in our Articles.' As qtioted and translated in Knox's Remains, vol. II., p. 168. 
 
 " 235. In reply to this I shall give you the remarks of Dean Goode, and a correct 
 report of the real sentiments of Bishop Overall. The Dean remarks, ' Unfortun- 
 ' ately Mr Knox gives not the slightest intimation whence his extract is taken. . . 
 ' Whence, therefore, Mr Knox derived the statement on the doctrine of the 
 4 Eucharist which he attributes to Overall, I am not aware. He tells us, however, 
 ' that the occasion on which this statement was made was this : that " having, in 
 ' some public disputation, so expressed himself respecting the Eucharist, as to 
 ' excite jealousy in the minds of the puritanical hearers, he thought it necessary 
 ' explicitly to declare what he believed on the subject." And then he gives the 
 ' words which are quoted in the Catena. Now, I shall not stop to make any 
 ' remark on the interpretation that might be given to these words, because it has 
 ' yet to be proved that Overall was the author, and I have not yet found the least 
 ' trace of them elsewhere. And I am stiil less disposed to do so, because being 
 ' anxious to ascertain, if possible, what really passed on the occasion alluded to, I 
 ' instituted a search for any notice of it I could find, and fortunately discovered 
 'among the Harleian MSS. at the British Museum, what I suppose will he 
 ' admitted to be the most authentic account of the matter, namely, one drawn up
 
 APPENDIX F. 193 
 
 ' by Bishop Overall himself. The matter referred to occurred in the year 1599 
 ' when Dr Overall was complained of to the Vice-Chancellor of Cambridge (where 
 ' he was Regius Professor in Divinity), for having publicly propounded in the 
 'schools certain unsound positions. In the MS. to which I refer, Dr Overall 
 ' gives an account of the proceedings, and in this paper he thus states the matter, 
 4 so far as our present subject is concerned : " THEY PRETENDED THAT I SHOULD 
 'AFFIRM that ... 5. The body and blood of Christ is really and substantially 
 ' present in the Eucharist. I did not solemnly affirm it ; " but thus, " In the 
 ' sacrament of the Eucharist the body and blood of Christ, and thus whole Christ 
 'is applied to those who receive WORTHILY, not by way of transubstantiation, nor 
 ' by the way of consubstantiation, but BY THE HOLY SPIRIT WORKING THROUGH 
 ' FAITH, 1 ' &c. Now here we have Bishop Overall's own account of the matter, 
 ' and he says that he stated his doctrine on the subject thus. Could I wish for a 
 ' more satisfactory statement of his doctrine?' Ibid., vol. II., pp. 829, 830." 
 (From 7 he Tnte Bread of Life, and How to receive it. By John Harrison, D.D.). 
 
 APPENDIX F. 
 ON AUGUSTINE'S USE OF THE WORD " SACRAMENT." 
 
 " It will be necessary here to define the word sacrament, and to show how it is 
 used by the Fathers. Augustine, who is the greatest of the Fathers, gives the most 
 ample testimony upon this point, a portion of it must suffice for our present 
 purpose. 
 
 " 44. He says, ' Signs, when they appertain to divine things, are called sacra- 
 'ments.'" Epist. v. ad Marcel., torn. II. p. 9. 
 
 "4$. 'A sacrament is a sign of a sacred thing.' De Civ. Dei lib. x., c. I, torn. 
 V., p. 193. 
 
 "46. ' They (sacraments) receive, for the most part, the names even of the things 
 ' themselves. As, therefore, after a certain manner (/juemdaminodo), the sacrament 
 ' of the body of Christ is the body of Christ, the sacrament of the blood of Christ is 
 1 the blood of Christ . . . As speaking of baptism itself, the Apostle says, "We 
 ' are buried with Christ by baptism into death." He does not say, We signify 
 'burial ; but he says outright, " We are buried." Therefore the sacrament of so 
 ' great a thing he called by no other name than that of the thing itself.' Epist. 
 xxiii. ad Bonifaciiim, torn. II., p. 36. 
 
 "47. ' Because all things which represent other things appear in a certain manner 
 ' (quodammodo) to sustain the characters of those things which they signify, as it is 
 'said by the Apostle, "that Rock was Christ," since the rock of which this was 
 ' spoken signified Christ.' De Civ. Dei, lib. xviii., c. 48, torn. V., p. 238. 
 
 "48. ' Nor may it be denied that sometimes the thing which signifies, receives the 
 ' name of that thing which it signifies.' Epist. cii., ad Evodittm, torn. II., p. 173.
 
 194 APPENDIX G. 
 
 "49. Wishing to prove to a Manichcean that the words 'The blood is the life' 
 (Deut. xii. 23), must be interpreted figuratively, and not literally, among other 
 instances, Augustine gave the two following : ' For the Lord hesitated not to say, 
 4 " This is my body," when He gave a sign of His body . . . For the blood was 
 ' so life as the Rock was Christ. Thus the Apostle says, " For they drank of that 
 'Rock which followed them, and that Rock was Christ." But it is known that 
 the children of Israel drank water of the smitten rock in the wilderness, of whom 
 the Apostle spoke when he said these things ; he did not, however, say, the rock 
 ' signified Christ, but said the Rock was Christ. Which again, that it might not 
 ' be understood carnally, he calls it spiritual ; that is, he teaches that it should be 
 'understood spiritually.' Contra Adiwan., c. xii., torn. VI., p. 78." 
 
 (From The True Bread of Life, etc.) 
 
 APPENDIX G. 
 
 ANALYTICAL TABLE OF THE SACRAMENTS. 
 
 I BAPTISMUS - 
 
 I . externum visibile siginim ? Aqua 
 
 aut forma ? qua quis Baptisatur, In Nomine, etc. 
 [pars interna seu res signifieata /....] 
 
 2. spiritualis & interna gratia ? Mori peccato, etc. : cum 
 enim etc., hac ratione etc. 
 
 a. Quamobrem (Sacramentum) institutum .?.... 
 
 b. Quid requiritur? Resipiscentia, & Fides (Infantes utrumque pro- 
 mittunt per sponsores suos). 
 
 f 
 
 I. pars externa, sett signum ? Panis & Vinum. 
 
 [aut forma? . . .] 
 II COENA DOMINI-] [pars interna seu res signifieata? Corpus & sanguis 
 
 Christi.] 
 
 I 2. beneficia quae inde percipimus ? Animarum nostrarum 
 corroboratio, etc. 
 
 a. Quamobrem (Sacramentum) institution? Ad perpetuam memo- 
 riam, etc. 
 
 b. Quid requiritur ? Ut probent seipsos, etc. 
 
 Note I. "Quamobrem institutum?" not answered for Baptism. 
 
 2. "pars interna seu res signifieata?" not mentioned in Baptism ; Christ 
 did not himself explain the thing signified by Water, as he did explain 
 the thing signified by Bread and Wine. He did not say of the water 
 11 this is "or " signifies " this or that.
 
 APPENDIX H. 195 
 
 3. There is a confusion possible between "pars interna," i.e., "res 
 
 significata," and "pars (una Sacramenti)," i.e., " interna spiritualis 
 gratia." 
 
 4. The " forma " of the Lord's Supper is not given, but only hinted at in 
 
 " quae Dominus jussit accipi." 
 
 5. "beneficia," etc., in the Lord's Supper stands for " interna spiritual 
 
 gratia." 
 
 APPENDIX H, 
 
 ON THE USE OF THE ADVERB " GENERALLY " AND COGNATE WORDS, 
 
 I. In Johnson's Dictionary, by Rev. H. J. Todd, M.A., F.S^A., and M.R.S.L., 
 Chaplain in Ordinary to his Majesty, London, 1827, only four meanings are given 
 for ".generally:" " I. In general; without specification or exact limitation." 
 "2. Extensively, though not universally." "3. Commonly; frequently." "4. 
 In the main ; without minute detail ; in the whole taken together." 
 
 II. Illustrations of its use up to the close of the seventeenth century : 
 
 " Flaterie is generally wrongful preising " (" Persones/Tale "). Chaucer, 1328- 
 1400. 
 
 " Generally we would not have those that read this work of Sylva Sylvarum 
 account it strange that we have set down particulars untried" (" Natural History ")*' 
 Francis Bacon, 1561-1626. 
 
 "I've been bold, 
 For that I knew it the most general way " 
 
 (" Timon : " this passage is quoted by Johnson for sense of "common ; usual "). 
 Shakespeare, 1 564- 1 6 1 6. 
 
 " In like sort amongst Papists, fasting at first was generally proposed as a good 
 thing." Robert Burton, 1576-1640. 
 
 " Which is only a wise observation that is generally true and in many respects, 
 but not absolutely and universally" (Works p. 153). Archbishop Tillotson^ 
 1630-1694. 
 
 " A ristotle observed long since, that moral and proverbial sayings are under- 
 stood to be true generally and for the most part " (foe. cit. p. 113.) Ibid. 
 
 " Religion hath generally this effect, though in some cases, and as to some 
 persons, it may be accidentally hindred " (loc. cit. p. 114). Ibid. 
 
 " Things in this world. . . though they generally happen according to the prob* 
 ability of Second Causes, yet sometimes they fall out quite otherwise " (loc. cit. 
 P- 359)- Ibid.
 
 1 96 APPENDIX H. 
 
 "But the particular occasion of this Canon is generally supposed to be this " 
 ("A Rational Account," etc. : the Imprimatur is 1664). Bishop Stillingflcct, 
 16351699. 
 
 "That in a general sense they (the Ten Tribes) were called the people of God, 
 as they were Abraham's seed according to the flesh by reason of the promise made 
 to Abraham, etc. ; he never dreamt that the ten Tribes were Abraham's seed 
 according to the Spirit ; but only sayes, that there was salvation for those thousands 
 that had not bowed their knees to Baal, which cannot be in the ordinary way 
 where there is no Church " (loc. cit.). Ibid. 
 
 " For a Candle yields but a dim uncertain light, may be put into a dark lanthom 
 and snuffed at pleasure ; so would your church fain pretend of the Scriptttre that 
 its light is very weak and uncertain that your church must open the sides of the 
 Lanthom that it may give light and make use of some Apostolical Snuffers of the 
 Popes keeping to make it shine the clearer though they often endanger the almost 
 extinguishing of it ; at least as to the generality of those who should enjoy the 
 benefit of it " (loc. cit.). Ibid. 
 
 " Though it (this religion) be as generally professed, and as clearly taught 
 among us, as ever it was in any nation, there are but few that are ever the better 
 for it " (" Private Thoughts "). Bishop Bevcridge, 1638-1708. 
 
 " How comes it to pass that his doctrine and precepts are so generally slighted 
 and neglected as they are in our days " (loc. cit.') ? Ibid. 
 
 "The love of riches and temporal enjoyments is the great reason why men 
 are guilty of such great and atrocious crimes as generally they are" (loc. cit.). 
 Ibid. 
 
 " To consider what it is that he requires of those that follow him, in order to 
 be his disciples ; a thing as easily understood, as it is generally disregarded " (loc. 
 cit.). Ibid. 
 
 " Generally speaking, they have been gaining ever since, though with frequent 
 interruptions" (quoted by Johnson for the meaning of "In the main"). Swift, 
 1667-1745. 
 
 "Generally speaking, they live very quietly" ("Guardian"). Addison, 
 1672-1719. 
 
 " Where the author speaks more strictly and particularly on any theme, it will 
 explain the more loose and general expressions" ("Improvement of Mind"). 
 Watts, 1674-1748. 
 
 ' ' The Sides were generally clos'd about the Ancles with Buttons, which were 
 sometimes of solid Gold, or Silver " (" Antiquities "). Archbishop Potter, 1674- 
 
 1747- 
 
 " It is probable, that this Piece of Armour was at first either peculiar to the 
 Grecians, or at least more generally used by them than other Nations " (loc. cit.). 
 Ibid
 
 APPENDIX I. 197 
 
 APPENDIX I. 
 ON "GENERALLY NECESSARY." 
 
 ' ' You ' ask me to tell you what the Catechism means of sacraments generally 
 necessary to salvation, and any reason or reasons for my definition.' To do justice 
 to this subject would take a volume, but I can offer no more than a few lines. 
 7'he English Church by affirming that the two sacraments are GENERALLY neces- 
 sary to salvation ignores the Roman Catholic doctrine of baptism being the divinely 
 appointed means or instrument of spiritual regeneration, and by anticipation the 
 same doctrine as held by a certain class of Churchmen. Dean Hook in his Church 
 Dictionary, under the heading ' Regeneration, ' remarks, ' We believe that it (the 
 doctrine of baptismal regeneration} is repudiated by all Dissenters, except the 
 Romish, who, amidst their many errors, retain this evangelical truth? Btit this 
 doctrine is also repudiated by all ' Christian and Reformed Churches? For they 
 teach that baptism is the sacrament or sacred sign of regeneration, Rogers, in the 
 earliest exposition which we have of the Articles, states ' Baptism of St. Paul is 
 called the washing of the new birth, of others the sacrament of the new birth, 
 to signify how they which rightly (as all do not) receive the same, are ingrafted 
 into the body of Christ, as by a seal be assured from God that their sins be par- 
 doned, and forgiven, and themselves adopted for the children of God, confirmed 
 in the faith, and so increase in grace, by virtue of prayer unto God. And this is 
 the constant doctrine of all Churches Protestant and Reformed ' (p. 276). 
 
 "All these Reformed Churches maintain that man is justified or saved by faith 
 only, which is plainly the doctrine of our Church. Luther and those who follow 
 him, notwithstanding their views of the nature of the sacraments, in no respect 
 differ from Zwingle and the other Reformers as to their use. Dr. Pusey rightly 
 says, ' The Zwinglians, then, rightly urged, " All other places of the Confession 
 wherein the sacraments are treated of, confirm our opinion and manifestly exclude 
 that of the Lutherans or Ubiquitarians." For the thirteenth Article stands thus : 
 ' Of the use of sacraments, they teach, that sacraments were instituted, not only to 
 be tokens of profession between men, but rather to be signs and witnesses of God's 
 will toward us, set forth to excite and confirm faith in those who use them.' This 
 is the doctrine of our twenty-fifth Article. Concerning this doctrine the Council 
 of Trent fulminates its curse. ' If any one saith, that these sacraments were 
 instituted for the sake of nourishing faith alone : let him be accursed.' On the 
 Sacraments in general. Can. V. 
 
 " Children are baptized as 'in the number of Thy faithful and elect children,' 
 and they are baptized, not really ' to wash away their sins,' but ' mystically," that 
 is, sacramentally or symbolically, ' to wash it away.' So that baptism is a sacra- 
 ment or sacred sign of regeneration. 
 
 "Jewel, in his Treatise on the Sacraments, states, ' Infants have the promise of 
 salvation ; why should they not receive the seal whereby it is confirmed unto 
 them ? They are of the fellowship of the faithful. Augustine saith : " Where 
 place you young children which are not yet baptized ? Verily, in the number of
 
 198 APPENDIX I. 
 
 them that believe." Why, then, should they not be partakers of the sacrament 
 together with the faithful?' Vol. i., p. 1104. Calvin, in other words, had 
 expressed the very same views. 
 
 " The English Church plainly teaches that regeneration is alsohitcly necessary 
 to salvation, infants not excepted ; but if it believed that baptism was the divinely 
 appointed means to effect salvation the Catechism ought to have affirmed simply and 
 plainly that baptism was necessary to salvation. 
 
 "JOHN HARRISON, D.D."
 
 199 
 
 INDEX. 
 
 Absolution, 48, 56, 57. 
 
 Acts of Uniformity. See " Statutes." 
 
 Addison, 196. 
 
 Adult Baptism, 171. 
 
 Aerius, 50. 
 
 Age for Confirmation, 172, 173. 
 
 Aless's Latin Prayer Book, 40, 56, 65, 76, 
 
 77, 96, passim. 
 Alfricus, 33. 
 Alms and Oblations, 6l seq, , 65, 79. See 
 
 " Oblations." 
 
 Analytical Table of Sacraments, 194. 
 Anne, Queen, 37. 
 Aristotle, 80, 133, 143, 184. 
 Articles. See " Thirty-Nine Articles." 
 Assumption with regard to Baptism, 171. 
 Augustine, 85, 130, 133, 160, 190, 191, 
 
 193, 197. 
 
 Authority of Liturgia, 1 1 seq. ,17,21 seq. , 27. 
 Authorized Version (Bible), 25, 29. 
 
 Bacon, i, 21, 195. 
 
 Bagster's Latin Prayer Book, 39, 106 ; 
 
 change in, 149, 154 ; 165 ; passim. 
 Baptism, 87, 91, 95, 97, 105 ; necessary in 
 
 general, not universally, 138 scq., 196 ; 
 
 157, 159 seq. ; admission into Church, 
 
 162,, 165, 170; Adult, 171; 189, 193, 
 
 194 ; passim. 
 Barlow, Dr., Copy of Liturgia given to 
 
 him by Durel, 19, 34. 
 Belief, The. Clause concerning the 
 
 church, 101 seq. 
 Beveridge, Bishop, 89, 97, 196. 
 Bible. Promoted Reformation, 24 ; 48 ; 
 
 passim; see " Authoriz&d Version;" 
 
 Coverdale's, 146, 168. 
 
 Blessing, Jewish form of, 174. 
 Blessing God, or giving thanks, 173. 
 Blunt's Annotated Book of 
 
 Prayer, 61, 145, 153. 
 Bodleian copy of Liturgia, 19, 34. 
 Body and blood, Christ's, 179, 191. 
 Both kinds, 177. 
 Bowyer's Latin Prayer Book, 38, 165, 
 
 passim. 
 
 Bread, 177, 178, 183, 
 Briefs, 77, 81. 
 Bright and Medd's Latin Prayer Book, 
 
 40, 56 seq., 60, 150, 154, 165, passim. 
 British Museum, copies of Liturgia, 33, 
 
 35 seg. 
 Brock, Rev, M., " Credence or Tasting 
 
 Tables," 82. 
 
 Burnet, Bishop, 138, 159, 177. 
 Burton, R., 195. 
 
 Calvin, 198. 
 
 Canon LXI., 173 ; LXXXIV., 80; CXII. 
 
 173- 
 
 Capel, Monsignor, 46. 
 
 Cardwell, Dr., n, 13, 170. See also 
 under " Oblations." 
 
 Catechism, 85 seq. ; reason for, 87 ; 172. 
 
 Catechism, Leighton's, 189. 
 
 Catechisme, The Common, in foure Lan- 
 guages, 103, 108, in, 145. 
 
 Catechisms, Nowell's. See " Lowell's 
 Catechisms." 
 
 Channel Islands, 5. See also "Jersey." 
 
 Charity, 185 seq. 
 
 Charles I., 14, 52, 189. 
 
 Charles II. establishes Savoy chapel, 2 ; 
 Durel chaplain to him, 3 ; appoints 
 Durel to Deanery of Windsor, 3 ;
 
 200 
 
 INDEX. 
 
 sanctions Durel's French Prayer Book. 
 5 ; connection with Welsh Prayer Book, 
 7 ; Earle chaplain to him before Durel, 
 12 ; injunctions to Savoy conference, 
 16 ; dedication of Liturgia, 21 ; supre- 
 macy, 24 ; Prayer Book, 26 ; Savoy 
 conference, 27 ; frontispiece repre- 
 senting him, 35 ; rubric in Revised 
 Prayer Book, 67, 78. 
 
 Chaucer, 195. 
 
 Christ's body and blood, 179, 183. 
 
 Church, Admission into, 162. 
 
 Church, Holy Catholic, 101 seq., 107. 
 
 Church Militant, Prayer for, 61 seq., 63, 
 65, 66, 68, 69, See "Oblations." 
 
 Church-rates, 79. 
 
 Churchwardens to provide ele r.ents, 63. 
 
 Circumcision, 170. 
 
 Clarke, Dr. Adam, 164. 
 
 Comenius, 88. 
 
 Comma before "given/' 1525^. 
 
 Commandments, Ten, 108 seq. 
 
 Confirmation, 172. 
 
 Consecration of elements, 48, 57. 
 
 Conversion, 168. 
 
 Convocation, appointment of translators 
 of Latin Prayer Book, n, 13. See 
 also 69, 70, 152. 
 
 Corroboratio, 181. 
 
 Cosin, Bishop, 27, 29, 56, 69, 152. 
 
 Coverdale's Bible, 146, 168. 
 
 Cowper, Bishop, 49, 62, 65, 156. 
 
 Credence Tables, 80, 82. 
 . Creed, 99 seq. 
 
 Daniel, Rev. E., "The Prayer Book," 
 &c., 104, in, 112, 115, 126, 138, 146, 
 154, 164, 172, 175. 
 
 Death unto sin, 161. 
 
 Dedication to King, 21. 
 
 Devotions, 67, 71, 78. 
 
 Dionysius, 50. 
 
 Divisions of Catechism, 89. 
 
 Dolben, John, 13, 14, 17, 18 ; Dean of 
 Westminster, 15. 
 
 Duport's Greek Prayer Book, 43, 64, 74, 
 86, 96, 101, 116, 119, 143, 154, passim. 
 
 Durel, John. Life, i seq. ; ordination, i, 
 29 ; at Savoy Chapel, 2 ; French Prayer 
 Book, 2, 5 seq. ; chaplain to Charles II., 
 
 degree of D.D. , Dean of Windsor, &c. 
 3 ; religious views, 3 ; Latin Prayer 
 Book, 9 ; Durel the editor, n ; its 
 history, n seq. ; its character, 16 ; 
 Durel's resumption of it, 17 ; Durel's 
 letter to Archbishop Sancroft, 17 ; 
 Durel's share in translation, 19 ; Dr. 
 Barlow's opinion, 19 ; copy given to 
 him by Durel, 19 ; authority of Latin 
 Prayer Book, 21 seq. ; dedication to 
 King, 21 ; connection of royal supre- 
 macy with Latin Prayer Book, 23, 27 ; 
 Durel's promotions, 3, 28 ; editions of 
 his Latin Prayer Book, y^-seq.; Durel's 
 opinion on " Priest," 46 seq., 56 seq. ; 
 on "oblations," 64, 69, 70 seq., 77, 78 ; 
 Catechism, 85 seq. ; his other works, 
 4, 17, 18, 73. 
 
 Durham. Durel, prebendary of, 3 ; Bre- 
 rint, dean of, 29 ; Cosin library, 69 , 
 Sancroft, prebendary of, and chaplain 
 to Bishop Cosin, 69 ; 192. 
 
 Earle, n, 13, 17, 27 ; Dean of West- 
 minster, 14. 
 
 Edinburgh Review, 187. 
 
 Editions of Liturgia, 33 seq. 
 
 Edward VI., Prayer Books of, 26, 65, 85, 
 94, ico, 129. 
 
 Elements, oblation of, 61 seq. ; not held 
 by Revisers, 63 seq., 72 ; nowhere vindi- 
 cated by Durel, 73 ; not recognized at 
 revision, 73. 
 
 Elements, On Placing the, 82. 
 
 Elements, permanence of substance of; 
 182, 183. 
 
 Elements, Use of both kinds, 177. 
 
 Elizabeth, Q., English Prayer Book, 26, 
 66, 103, passim; Welsh Bible and 
 Prayer Book, 8. 
 
 Elizabeth, Q., I-atin Prayer Book, 23, 
 34, 40, 41, 43- 56 se ?- 59i 6' 6 5- 66 > 
 77, 96, 103, 107, 125, passim. 
 
 English Liturgy, 22 ; growth of, under 
 royal supremacy, 25 ; interprets itself, 
 
 139- 
 Evil, 133. 
 
 Faith, 98, 167, 171, 179. 185 ; faithful, 
 181, 191.
 
 INDEX. 
 
 201 
 
 Favour. See "grace." 
 
 Forgiveness of sins, 104, 162. 
 
 Form in Sacrament, 155, 159, 160, 177. 
 
 Future tense in Commandments, no. 
 
 French Prayer Book, Durcl's, 2, 5 scq. ; 
 authority, 5 ; date of first use, 6 ; earlier 
 version, 7 ; on " Oblations," 65, 71, 77. 
 
 Garter, Durel, registrar of, 3. 
 
 Generally necessary, i.e., necessary in 
 general, not universally, 138 seq, ; 195, 
 197 why " generally " was introduced, 
 
 139 opinion of cotemporary writers, 
 
 140 cotemporary versions, 142 ; criti- 
 cisms of Certain statements, 145. 
 
 Ghostly, 137. 
 
 Given. See "Sign." 
 
 Godfathers, 90, 171. 
 
 Goode, Dean, 192. 
 
 Grace, 97, 129, 150, 158 ; children of, 
 
 166. 
 
 Grant, Sir A., 144. 
 Greek Prayer Books ; Petley, 42 ; Whit- 
 
 aker, 43 ; Duport, 43. 
 Guernsey, 5. 
 Gyffredinol, 143. 
 
 Haddon, 41. 
 
 Harrison, Dr., 105, 168, 190, 193, 197. 
 
 Harwood's Latin Prayer Book, 38, 139, 
 
 165, passim. 
 Hell, ico. 
 Henry VIII. acknowledged supreme head 
 
 of Church, 23. 
 "Hereby" referring to "A death unto 
 
 sin," 163. 
 
 Hole, Matthew, B.D., 156. 
 Holy Catholic Church, 101 seq. , 107. 
 Holy Spirit, The, 164, etc. See "Spiritum 
 
 Sanctum." 
 Hooker, 33, 51, 188, 190. 
 
 Ignatius, 50. 
 
 Institution, 152, 157, 160, 177. 
 Irenaeus, 50. 
 
 Irish Prayer Book, 52 ; MS. Prayer Book, 
 
 
 Jackson's Latin Prayer Book, 41, 42, 
 
 86. 
 James I., Prayer Book of, 26, 66, 137, 
 
 169 ; authorized version of Bible, 25, 
 
 29 ; Irish Prayer Book, 52 ; comma, 
 
 153- 
 
 Janua Linguarum, 88, passim. 
 Jerome, 50. 
 Jersey, Durel born in, i ; le Couteur, i, 2 ; 
 
 French Prayer Book, 5. 
 Jewel, 197. 
 Justin Martyr, 49, 62, 65. 
 
 La Liturgie. See "French Prayer Book." 
 
 Latin Prayer Book, required by 14 Car. 
 II., 9; its history, n seq.;. appoint- 
 ment of Earle and Peirson by Convoca- 
 tion, n ; of Earle and Dolben, 13 ; cf. 
 189 ; reasons for Latin Prayer Book, 
 15 ; Durel's resumption of translation, 
 17 ; submission of, to Archbishop San- 
 croft, 17 ; Durel's share in translation, 
 19 ; its authority, 21 seq. ; dedication 
 to king, 21 ; connection with supre- 
 macy, 28 ; scarcity of, 33 ; copies col- 
 lated, 33 seq. ; a new translation, 35 ; 
 demand for, 37 ; for title-page, see 23, 
 33, 34, and frontispiece. See also 
 " Durel." 
 
 Latin Prayer Books ; earlier versions, 40 
 seq. ; later, 37 seq. 
 
 Laud, Archbishop, 42, 43, 51. 
 
 Learn and labour, 127. 
 
 Le Couteur, dean of Jersey, i, 2, 
 
 Leighton, Archbishop, 189. 
 
 Letters of Orders, John Wesley's, 55, 
 
 Liber Valorum, 54, 
 
 Llyfr Gweddi Gyffredin. See " Welsh 
 Prayer Book." 
 
 Lord's Prayer, 129 seq. 
 
 Lord's Supper. See "Sacrament," 173 
 seq., 179 ; remembrance, 175, 185 ; 189, 
 190, 193, 194, passim. 
 
 Luther, 197. 
 
 Marschall, Thos., D.D., 97, 100, 153, 
 157, 181, 183. 
 
 Matter, 159, 160, 177. 
 
 Merton College, Durel at, i ; Earle at, 13. 
 
 Mill, J. S., 144. 
 
 Milton, 49, 188. 
 
 Mockett's Latin Prayer Book, 42, 154. 
 
 Modern Latin Prayer Books, 39 ; con- 
 trasted with Liturgia, 40 ; see also 60.
 
 2O2 
 
 INDEX. 
 
 Nicholls, Wm., D.D., 47, 97, 103, 141, 
 
 153, 180, 192. 
 
 Nowell, Alexander, letter of, 81. 
 Nowell's Catechisms, 44^., 85, 96, 101, 
 103, 107, 115, "6, 119, 124, 137, 148, 
 
 154, 162, 165, 170, 172, passim. 
 Norwich copy of Liturgia, 33. 
 
 Oblations, 61, seq. ; devotions, 67 ; Dr. 
 Cardwell's, Mr. Proctor's, and Mr. 
 Purton'S opinions, 68, 76, 79 ; mone- 
 tary offerings, 68 ; Cosin's corrections, 
 69 ; Durel's Latin Prayer Book, 70 ; 
 his French Prayer Book, 71 , Welsh 
 Prayer Book, 74 ; Duport, 74 ; more 
 exact determination of meaning, 75 ; 
 oblations are offerings to curate, 77, 
 78, Durel's Latin Prayer Book, 78. 
 
 Offertory, 65, 68, 74, 76, 77. See " Obla- 
 tions." 
 
 Offrymau, 74. 
 
 Optatus, 50. 
 
 Ordinals, Early, 49, 51. 
 
 Ordination, Durel's, i, 29, 
 
 Overall, Bishop, 137, 190, 193. 
 
 Paraphrasis cum Annotatis, etc., 91, 141, 
 
 165. 
 Parker's Latin Prayer Book, 39, 96, 154, 
 
 165. 
 Parsell's Latin Prayer Book, 37, 165, 
 
 passim. 
 
 Peirson, n, 12, 27. 
 Petley's Greek Prayer Book, 42, 86, 96, 
 
 101, 116, 119, 143, 154, passim. 
 Poor men's box, 65, 79. 
 Potter, Archbishop, 196. 
 Prayer Books. See "Latin Prayer Books," 
 
 " Greek Prayer Books," etc. 
 Presbyter, 46 fey. ; Durel's reasons for 
 
 use, 47 ; history of term, 49 seq. ; clergy 
 
 of second order are presbyteri, 52 ; 
 
 Thirty-nine Articles, 53 ; testimonium, 
 
 54 ; letters of orders, 55 ; law forms, 
 
 55 ; only true title, 60 ; use of, 8r. 
 Priest, 46 seq. ; retained in pure sense, 
 
 48 ; derivation, 49 ; represents older 
 presbyter, 49 seq. ; misuse of, 82. 
 
 Regeneration, 161, iGa, 165, 196. 
 
 Registrar of Garter, Durel, 3, 
 
 Remembrance, Lord's Supper a, 175, 185, 
 
 Remission of sins, 104, 162, 
 
 Renuntiatio Papae, 24. 
 
 Repentance, 167, 171, 
 
 Revised New Testament, 130, 131, 132, 
 
 133, 174, 186. 
 Roscommon, u, 
 Royal supremacy, 23 seq. 
 
 Sacrament, 98, 137, 148 ; necessary in 
 general, not universally, 138 seq. ; dis- 
 tinction between doctrine of Church of 
 England and Romish Church, 140, 157 ; 
 definition of word, 148, 152 ; definition 
 of " thing," 158 ; 156 ; sign and form, 
 159, 173, 189, 190, 193, 194, 196, passim, 
 
 Safety, way of, 96. 
 
 St. Helier, Durel born at, i. 
 
 Salesbury, William, 8. 
 
 Salisbury, Durel, prebendary of, 3 ; Peir- 
 son, prebendary of, 12 ; Earle, chancellor 
 of, 13 ; Earle, bishop of, 14. 
 
 Salisbury or Sarum Use partly followed 
 by Durel, 16. 
 
 Salvation, state of, 96. 
 
 San ^roft, Archbishop ; Durel's submission 
 of Liturgia to him, 17 seq. ; 27, 56 ; 
 "oblations," 69, 70; comma before 
 " given," 152, 160. 
 
 Sandar's Institutes of Justinian, 138, 157, 
 169. 
 
 Savoy chapel, 2, 5. 
 
 Savoy conference, 27, 12, 14, 16, 30, 67, 
 80, 189. 
 
 Scotch Prayer Book, 48, 51, 66, 72. 
 
 Sealed Books, 152, 153. 
 
 Seeker, Archbishop, 77, 86, 87, 98, 142, 
 151, 158, 175. 
 
 Selborne, Lord, on Durel's Liturgia, 18. 
 
 Septuagint, nosey., 116, 119 seq., 145, 146. 
 
 Shakespeare, 127, 137, 195. 
 
 Sheldon, Archbishop, 6, ir, 13, 15, 43, 
 189. 
 
 Sick mans Salue, The, 187. 
 
 Sign, outward and visible, 148 seq. ; 
 given, 151 seq. ; comma, 152 seq. ; re- 
 presenting grace, 149, 131, 134. 
 
 Sin, A death unto, 163. 
 
 Sion College, 41.
 
 INDEX. 
 
 203 
 
 Sons of God, 163. 
 
 South, Robert, 61. 
 
 State of salvation, 96 
 
 Statutes : 22 Hen. VIII. c. 12, 77 ; 26 
 
 Hen. VIII., 23 ; Act of Uniformity, i 
 
 Eliz., 8, 34 ; Act of Uniformity, 14 Car. 
 
 II., 7, 8, 9. 47, 152 ; 17 and 18 Car. !! 
 
 c. 6 (Ireland), 153. 
 
 Stephen's Book of Common Prayer, 153. 
 Stillingfleet, Bishop, 24, 126, 140, 160, 
 
 178, 196. 
 
 Stillingfleet, James, 142. 
 Supremacy, Royal, 23, 43, 
 Swift, 196. 
 
 Tertullian, 50. 
 
 Testimonium, 54. 
 
 "Then," Meaning of, 64. 
 
 Thirty-nine Articles, 28, 46, 49, 52 seg,, 
 
 141, 150, 187, 191, 197. 
 Tillotson, Archbishop, 195. 
 Transubstantiation, 158. 180, 182. 
 Trench, Archbishop, 186, 
 
 Uniformity, Acts, of. See "Statutes." 
 
 Vautrollier's Latin Prayer Book, 41, 42, 
 56 seq., 59. 60, 86, 96, 107, no, passim. 
 Verily and indeed, 180 
 
 Watts, 196, 
 
 Way of safety, 96 
 
 Welsh custom, 74. 
 
 Welsh Prayer Book, 7 seq. , 43 ; on 
 
 "Oblations," 64, 74; on "generally 
 
 necessary," 143 ; on "given," 155; on 
 
 '* hereby," 164. 
 
 Wesley, John. Letters of orders, 55. 
 Westminster, Earle, dean of, 14; Dolben, 
 
 dean of, 15 ; church at, 81, 
 Whitaker's Latin Prayer Book, 41, 96, 103 ; 
 
 Greek Prayer Book, 43, 57, 86, 96, 101, 
 
 103, 107, passim. 
 
 Whitgift, Archbishop, 48, 51, 82, 160. 
 Wilson, Bishop, 55. 
 Windsor, Durel, prebendary and dean 
 
 of, 3- 
 
 Wine, 177, 180, 183. 
 Witney, Benefice of, 3. 
 Wolfs Latin Prayer Book, 41, 86. 
 Wood's opinion of Durel, 4.
 
 204 
 
 VOCABULA. 
 
 abrenunciaturum, 93. 
 
 accipi, 178. 
 
 addiscere, 87. 
 
 adoleverint, 172. 
 
 aetatem, 169, 172. 
 
 Amuld, 61, 70. 
 
 Animarum nostrarum corroboratio, 181. 
 
 animorum, 136, 122. 
 
 Aqua, 160. 
 
 arrabonem, 157. 
 
 articulos, 94. 
 
 Baptismum, 147. See " Baptism.' 1 
 
 CATECHISMUS, 85. 
 
 Calechistes, 98. 
 
 charitate, 185. 
 
 Coenam Domini, 148. See " Lord's 
 Supper." 
 
 Communionem, Sanctorum, 104. 
 
 Communium in title, 34. 
 
 confirmet, 97. 
 
 coram me, in. 
 
 corde, 121. 
 
 Corpus & sanguis Christi, 179. 
 
 CREDO, 99. 
 
 Credo, with "in," and with simple accu- 
 sative, 94, 102. 
 
 dimitte, 131. 
 discam, 127. 
 Duo tantiim, 138. 
 
 Ecclesiam Catholicam, Sanctam, 101 seq. 
 
 electos, 108. 
 
 Et meo, 127. 
 
 Externum & visibile signum, 148 seq. 
 
 factus sum, 91 ; facti sumus, 163, 166. 
 fidelibus, 181. See " Faith." 
 fides. See " Faith." 
 filius Dei, 91 ; Filii Dei, 163, 166. 
 forma, 159. 
 
 gratia, 97 ; gratiae, 150 ; gratiam, 135. 
 
 habebis, no. 
 hac ratione, 163. 
 haeres, 91. 
 hanc salutis viam, 96. 
 
 in genere, 138 seq. See ' ' generally ne- 
 cessary." 
 
 in millia, 114. 
 
 infantes, 169. 
 
 inferos, 100. 
 
 instituendi, 185 ; instituit, 138 ; Institutio, 
 86 ; institutum, 157. 
 
 jumentum, 116. 
 latrocinio, 127. 
 
 maledicentia, 127. 
 
 malo, 133. 
 
 medium, 157. 
 
 memoria, 185 ; memoriam, 175. 
 
 Mori peccato, &c. , 161, 163 seq. ; 91. 
 
 N. aut M., 90. 
 
 nee omnia, 120. 
 
 nomen, 115, 123 ; in nomine, 161 ; tuo 
 
 nomine, 92. 
 NON concupisces, 119. 
 
 oblatam eleemosynam, 66, 78. 
 oblationes, 61 seq., 65, 66, 70, 71, 77, 78.
 
 VOCABULA. 
 
 205 
 
 ohsequar, 125. 
 Oeconomis, 78. 
 offeruntur, 62. 
 
 Panis, 177. 
 
 paries (Sacramenti), 158. 
 
 Pastoribus, 126. 
 
 PATER noster, 129. 
 
 pattern, 117. 
 
 percipimus, 176. 
 
 pompis, 93. 
 
 praeest, 49, 65. 
 
 praestare, 127, 169, 171, 172 ; praestem, 
 
 125 ; praestiterunt, 92. 
 Presbyter. See " Presbyter" in Index. 
 
 quod nobis datur, 151 seq. See "given." 
 quod . . . praestare, 171. 
 quotidianum, 131. 
 
 recreatio, 183. 
 
 Remissionem peccatorurn, 104, 162. 
 
 requiritur, 166. 
 
 Resipiscentia, 166, 167. 
 
 Sabbati, 116. 
 
 Sacerdos, no such order in Reformed 
 Church, 52 ; decreasing use of term, 56 ; 
 reintroduction of obsolete term, 60. 
 
 Sacramentum. See "Sacrament." 
 
 salutis viam, hanc, 96. 
 
 Sanctam Ecclesiam Catholicam, 101 seq. 
 
 sanctificavit, 108, 117. 
 
 Sanctorum Communionem, 104. 
 
 Servatorem, 97. 
 
 sicut in ccelo, 131. 
 
 signum, Externum & visibile, 148 seq., 
 150 ; distinguished from " forma," 159. 
 
 similitudinem quae est, 113. 
 
 special!, 129. 
 
 Spiritum Sanctum, 101 ; Deum, 107. 
 
 sponsores, 170. 
 
 Susceptores, 90. 
 
 tentationem, 132. 
 tuo nomine, 92. 
 
 ut probent, 184. 
 
 vere & re ipsa, 180. 
 
 Vinum, 177. 
 
 vocem istam, 148 seq.
 
 Jtist published, crown 87/0, paper covers, is, 6d., cloth, zs. 
 
 PLUTARCH'S 
 LIVES OF THE GRACCHI, 
 
 TRANSLATED 
 
 FROM THE TEXT OF SINTENIS. 
 
 WITH INTRODUCTION, MARGINAL ANALYSIS, 
 AND APPENDICES. 
 
 WILLIAM W. MARSHALL, B.A. 
 
 LATE SCHOLAR OF HERTFORD COLLEGE ; AND OF 
 THE INNER TEMPLE. 
 
 JAMES THORNTON, HIGH STREET. 
 
 ,,. (SIMPKIN, MARSHALL, &> Co. 
 
 (HAMILTON, ADAMS, & Co. 
 
 MDCCCLXXXI. 
 
 For some Notices of the Press, see next Page.
 
 OPINIONS OF THE PRESS. 
 
 " . . . . We are not sorry to see a taste for the writings of the old 
 Chaeronian philosopher springing up again ; there is much wisdom and much 
 information to be gathered out of them, as many eminent men have found. 
 Mr. Marshall's translation of the Lives of the Gracchi is neatly executed, 
 and is provided with sufficient apparatus of criticism, &c. , to enable students 
 to understand the questions raised in Rome by these eminent men. The 
 publication has, we presume, been called for by University requirements. It 
 will be convenient for those who wish to make some slight acquaintance with 
 Plutarch's Writings. His defects as well as his merits are carefully pointed 
 out." Record. 
 
 " This is one of a series of translations from the classics which Mr. Thornton 
 of Oxford is now publishing ... It is pleasant to see reproduced in a 
 handy form even a few pages from the philosophical historian of the old world 
 worthies, who has furnished classical anecdotes and moral reflections to 
 eighteen centuries of literary men. The translation is well and carefully done. 
 The foot-notes are admirably few and to the point. . . . The introduction 
 states concisely the various matters of historical interest during the lives of the 
 two Gracchi, as the Tribunate and the Agrarian Laws ; there are several useful 
 appendices at the end ; and the translation is accompanied by a marginal 
 analysis which brings into prominence before the eye the more important 
 facts and dates." St. James's Magazine. 
 
 " Mr. Marshall has succeeded in cutting out of Plutarch a very neat piece 
 of biography and presenting it in a pleasant English dress, with a careful 
 introduction and a few useful Appendices. The text is that of Sintenis. The 
 English is the editor's, and is very agreeable reading. The Introduction is a 
 clever account of Plutarch, with a critical notice of his work, his merits, and 
 his inaccuracies, together with a summary sketch of the affairs of Rome when 
 the Gracchi came into notice. The student of Roman history will be glad 
 of this small, but carefully edited, account of the two brethren." School 
 Guardian. 
 
 "... A well-written general introduction, giving the ascertained facts in 
 the life of Plutarch, his method of writing, and his excellences and omissions, 
 the leading legislative enactments of the Gracchi ; and appendices of the chief 
 laws referring to the tribunate, the land laws, and jury courts, are added. 
 The translation of the text of Plutarch is remarkably close and faithful, and the 
 foot-notes, although few, are pregnant. The marginal analysis of the text is 
 one of the most useful features of the work, and likely to help the reader very 
 considerably. As the price is only eighteen-pence or two shillings, every 
 admirer of Plutarch can, without difficulty, procure a copy. The work is 
 excellently printed, and well got up." Oxford and Cambridge Undergraduate's 
 Journal. 
 
 "The work is dedicated to the Rev. W. W. Capes, Fellow of Hertford, and 
 Reader of Ancient History in the University of Oxford. It has a lucidly written 
 introduction ; this, the work and appendices include the known facts in the 
 life of Plutarch, his mode of writing, the principal legislative enactments of the 
 Gracchi, the chief laws relating to the tribunate, the land laws, and jury courts. 
 The work, says an able critic, ' is interesting and instructive. Indeed, it 
 might be well if some of our modern political theorists would learn some 
 lessons from it, especially if they would learn them in the light of Christianity.' 
 The translation of the text of Plutarch is strikingly strict and true. . . . 
 The foot-notes though not numerous are valuable. The reader is much helped 
 by the marginal analysis of the work. Published at eighteen-pence or two 
 shillings, the grammar-school scholar, the undergraduate, the literary man of 
 all grades, and the general admirers of Plutarch, are brought within reach of a 
 work which will well repay thoughtful and studious perusal. The merits of the 
 work prove the cultivated andhigh talent of tne writer, . . " Charley Guardian.
 
 33 & 41 HIGH STREET, OXFORD. 
 
 OCTOBER 1882. 
 
 JAMES THORNTON'S 
 
 of 
 
 CHIEFLY EDUCATIONAL, 
 MANY IN USE AT THE HIGHER SCHOOLS AND UNIVERSITIES. 
 
 CONTENTS. 
 
 PAGE 
 
 CLASS BOOKS ...... 6 
 
 CLASSICAL ....... 3 
 
 LAW AND POLITICAL ECONOMY . . .9 
 MISCELLANEOUS ...... 3 
 
 OXFORD STUDY GUIDES . . . .11 
 
 PALAESTRA OXONIENSIS .... 7 
 
 TRANSLATIONS ...... 5 
 
 c , . , f SIMPKIN, MARSHALL, & CO., London. 
 b y XJOHN MENZIES & SONS, Edinburgh. 
 
 A Catalogue of these Publications with fuller descriptions, 
 some notices from the press, and specimen pages, will be issued 
 shortly, and will be forwarded gratis on application.
 
 JAMES THORNTON desires to direct attention to the accompany- 
 ing List of EDUCATIONAL WORKS, many of which have now 
 attained a wide circulation. 
 
 The Authors and Compilers are mostly scholars of repute, as 
 well as of large experience in teaching. 
 
 Any notices of errors or defects in these publications will bt 
 gratefully received and acknowledged. 
 
 The Books can generally be procured through local Booksellers 
 in town and country ; but if at any time difficulty should arise, 
 JAMES THORNTON will feel obliged, by direct communication ott 
 the subject
 
 MISCELLANEOUS. 
 
 THE LATIN PRAYER BOOK OF CHARLES II, ; or, aa 
 
 Account of the Liturgia of Dean Durel, together with a Reprint and 
 Translation of the Catechism therein contained, -with Collations, 
 Annotations, and Appendices by the Eev. CHARLES MARSHALL, M.A., 
 Chaplain to the Lord Mayor of London, 1849-1850 ; and WILLIAM W. 
 MARSHALL, B.A., of the Inner Temple, late Scholar of Hertford 
 College, Oxford. Demy 8ro. cloth, 10s. d. [Just published. 
 
 The Authors have been led to the present undertaking by a desire to 
 attract more attention to the Latin Prayer Book of 1670, and they desire 
 this for two reasons. Firstly, on account of the remarkable scarcity of the 
 book itself. (In many of the most notable libraries no copy is to be found.) 
 Secondly, because Durel's ' Liturgia' shows what the Revisers understood 
 to be meant by the words which they retained and the words which they 
 inserted; it shows the thought of the time as expressed by a contemporary 
 and an authorised exponent. 
 
 CANONS OF THE SECOND COUNCIL OF ORANGE, 
 A.D. 529. With an Introduction, Translation, and Notes. By the 
 Rev. F. H. WOODS, B.D., Fellow of St. John's College, Oxtord. 
 Crown 8vo. 2s. [Just published. 
 
 An UNDERGRADUATE'S TRIP to ITALY and ATTICA in 
 the WINTER of 1880-1. By J. L. THOMAS, Balliol College, 
 Oxford. Crown 8vo. 5s. 
 
 THE LIVES AND LETTERS OF GIFFORD AND BUNYAN. 
 
 By the Rev. T. A. BLYTH, Queen's College, Oxford. [In preparation. 
 
 CLASSICAL. 
 
 The NICOMACHEAN ETHICS of ARISTOTLE. Books I.-IV. 
 
 and Book X. Chap. 6 to 9, being the portion required in the Oxford 
 Pass School, with Notes, &c. for the use of Passmen. By E. L. 
 HAWKINS, M.A., late Postmaster of Merton College. Demy 8vo. 
 cloth, 8s. 6rf. Interleaved with writing paper, 10s. 6d. 
 
 The POETICS of ARISTOTLE. The Text after Vahlen, with an 
 Introduction, a New Translation, Explanatory and Critical Notes, 
 and an Appendix on the Greek Drama. [In preparation. 
 
 JAMES THORNTON, 33 d 41 HIGH STREET, OXFORD. Z
 
 CLASSICAL continued. 
 
 DEMOSTHENES on the CROWN. The Text after BAITER. With 
 an Introduction, a New Translation, Notes, and Indices. By 
 FRANCIS P. SIMPSON, B.A., Balliol College, Craven Scholar, 1877. 
 Demy 8vo. cloth, 10s. 6d. [Just published. 
 
 FROM THE PREFACE. Several of the Notes which I have tried to make as concise 
 as possible may appear unnecessary to a scholar ; but they have been inserted for the 
 practical reason that the obstacles they should remove have been felt by some of the 
 many pupils with whom I have read this speech. 
 
 The main difficulty which Demosthenes presents to the student lies in the close 
 logical connection of his arguments ; and most commentaries coiisist largely of transla- 
 tion or paraphrase. Paraphrase is dangerous, as it may lead a novice to a belief that he 
 quite understands a piece of Latin or Greek, when he is some way from doing so. I 
 have, therefore, taken the bull by the horns, and have given a continuous rendering, as 
 close as I could decently make it. Its aim is purely commentatorial to save its weight 
 in notes. It is intended to show what Demosthenes said, but not how well he said it. 
 And, I may say, I believe that every lecturer and tutor in Oxford will admit that an 
 undergraduate, or sixth-form boy, cannot get full value out of reading the De Corona 
 without such help. 
 
 In Introduction I. will be found a sketch of Athenian history, as far as is necessary 
 for the thorough understanding of this Oration. In Introduction IT. a precis of the 
 oration of Aeschines, as well as of that of Demosthenes, is prefixed to a brief analysis of 
 the two speeches considered as an attack and a defence. 
 
 EXTRACTS FROM LETTERS. 
 
 ' Accept my best thanks for your presentation copy of Mr. Simpson's edition of the 
 ORATION FOR THE CROWN, which I have no doubt will be gratefully accepted by 
 professional scholars and the educated laity.' Prof. BLACKIE. 
 
 ' It seems to me very well done and likely to be of great use. I notice with pleasure 
 that several mistakes of other translations and editions are tacitly corrected. Possibly 
 there might be a little more freedom in the translation without merely paraphrasing ; 
 but this is no doubt very difficult to do except at the cost of extra notes, and I believe 
 you are quite right in economising notes, which tend now to overlay and efface the 
 texts of the Classics.' 8. H. BUTCHER, Esq., Fellow of University College, Oxford. 
 
 ' I have made use of it for the last two of a course of lectures on the speech with 
 profit to myself, and I think it is likely to be appreciated.' 
 
 Rev. T. S. PAPILLOX, Fellow of New College, Oxford. 
 
 ' It seems to me likely to be very useful.' 
 
 A. SIDGWICK, Esq., Fellow of Corpus Christi College, Oxford. 
 
 ' I am struck with the scholarly tone of all that I have seen. Some of the notes 
 seem models of good scholarship and exegesis.' 
 
 A. T. BARTON, Esq., Fellow of Pembroke College, Oxford. 
 
 ' Its close aim and accuracy will make it very useful for many students.' 
 
 Eev. W. W. MERRY, Lincoln College, Oxford. 
 
 ' One or two test passages that I have already looked at show that delicate points 
 have been considered and common traps avoided. The abstract of the speech of 
 Aeschines is an especially useful feature, and so is the copious index.' 
 
 Rev. J. R. KING, Fellow and Tutor, Oriel College, Oxford. 
 
 A SYNOPSIS of LIVY'S HISTORY of the SECOND PUNIC 
 WAR. Books XXI.-XXIV. With Appendices, Notes, Maps, and 
 Plans. By J. B. WORCESTER, M.A. Second Edition. Fcp. 8vo. 
 cloth, 2s. 6d. 
 
 A SYNOPSIS and SUMMARY of the ANNALS of TACITUS. 
 Books I.-VI. With Introduction, Notes and Indexes. By G. W. 
 GENT, B.A. Crown 8vo. cloth, 3s. 6d. 
 
 A SYNOPSIS and SUMMARY of the REPUBLIC of PLATO. 
 With a Prefatory Excursus upon the Platonic Philosophy, and Short 
 Notes. By GEORGE WILLIAM GENT, B.A. [Preparing. 
 
 A FEW NOTES on the ANNALS of TACITUS. Books I. to IV. 
 For Passmen. Crown 8vo. [In the press. 
 
 4 JAMES THORNTON, 33 & 41 HIGH STREET, OXFORD.
 
 TRANSLATIONS. 
 
 The AGAMEMNON of AESCHYLUS. A new Prose Translation. 
 
 Crown 8vo. cloth limp, 2s. 
 The NICOMACHEAN ETHICS of ARISTOTLE. A New 
 
 Translation, with an Introduction, a Marginal Analysis, and Ex- 
 planatory Notes. By D. P. CHASK, M.A., Fellow of Oriel College, 
 and Principal of St. Mary Hall, Oxford. Fourth Edition, revised. 
 Crown 8vo. cloth, 4s. 6d. 
 
 ARISTOTLE'S ORGANON : Translations from the Organon of 
 Aristotle, comprising those Sections of Mr. Magrath's Selections 
 required for Honour Moderations. By WALTER SMITH, New College, 
 and ALLAN GK SUMNER GIBSON, Scholar of Corpus Christ! College, 
 Oxford. Crown 8vo. 2s. 6d 
 
 The ELEMENTS of ARISTOTLE'S LOGIC, following the order 
 of Trendelenburg, with Introduction, English Translation, and 
 Notes. By THOMAS CASE, M.A., Tutor of Corpus Christi College, 
 and sometime Fellow of Brasenose College. [Preparing. 
 
 The PHILIPPIC ORATIONS of CICERO. A New Translation. 
 By the Rev. JOHN RICHARD KING, M.A., Fellow and Tutor of Oriel 
 College, Oxford. Crown 8vo. cloth, 4s. 6d. 
 
 The FIRST and SECOND PHILIPPIC ORATIONS of 
 CICERO. A New Translation. By JOHN E. KING, M.A. Second 
 Edition. Crown 8vo. Is. 6d. 
 
 The SPEECH of CICERO for CLUENTIUS. Translated into 
 English, with an Introduction and Notes. By W. PETERSON, M.A., 
 late Scholar of Corpus Christi College, Oxford; Assistant to the 
 Professor of Humanity in the University of Edinburgh. Crown 
 8vo. cloth, 3s. 6d. [Just published. 
 
 ' We have gone over the translation with some care, and we have found it of uniform 
 
 excellence. If any young scholar ever takes Niebuhr's advice about translating the 
 
 speech, he could not do better than compare his own with this version before he began 
 
 to retranslate it. The translation is not only accurate, but it abounds in neat and 
 
 scholarly renderings of awkward Latin idioms." GLASGOW HERALD, September 1, 1882. 
 
 LIVY'S HISTORY of ROME. The Fifth, Sixth, and Seventh Books. 
 A Literal Translation from the Text of MADVIG, with Historical 
 Introductions, Summary to each Book, and Explanatory Notes. By 
 a First Classman. Crown 8vo. 4s. 6d. 
 
 The MENO of PLATO. A New Translation, with Introduction and 
 Explanatory Notes, for the use of Students. Crown 8vo. cloth 
 limp, Is. Qd. 
 
 PLUTARCH'S LIVES of the GRACCHI. Translated from the 
 Text of Sintenis, with Introduction, Marginal Analysis, and 
 Appendices. By W. W. MARSHALL, B.A., late Scholar of Hertford 
 College. Crown 8vo. paper covers, Is. 6d., or cloth, 2s. 
 
 The ^ENEID of VIRGIL. Books I. to VI. Translated into English 
 Prose. By T. CLAYTON, M.A. Crown 8vo. cloth, 2s. 
 
 The JENEID of VIRGIL. A new Prose Translation. By THOMAS 
 CLAYTON, M.A., Trinity College, Oxford. [In preparation. 
 
 JAMES THORNTON, 33 & 41 HIGH STREET, OXFORD. 5
 
 CLASS BOOKS. 
 
 MELETEMATA; or, SELECT LATIN PASSAGES IN 
 PROSE AND VERSE FOR UNPREPARED TRANS- 
 LATION. Arranged by the Rev. F. J. F. GANTILLOX, M.A., some- 
 time Scholar of St. John's College, Cambridge, Classical Master in 
 Cheltenham College. Crown 8vo. cloth, 4s. 6d. 
 
 The object of this volume is to furnish a collection of about 250 passages, graduated 
 In difficulty, and adapted to the various Examinations in which ' Unprepared Trans- 
 lation ' finds a place. 
 
 ' The work is nicely got up, and is altogether the best of the kind with which we are 
 acquainted.' THE SCHOOLMASTER, December 3, 1881. 
 
 ' We find this collection to be very judiciously made, and think it one of the best 
 which has yet been published.' EDUCATIONAL TIMES, Apt-H 1, 1881. 
 
 MELETEMATA GRJECA ; being a Selection of Passages, Prose 
 and Terse, for unprepared Translation. Bj the Rev. F. J. F. 
 GANTIIJ.ON, M.A. [In tke press. 
 
 Forming a Companion Volume to the above. 
 
 SELECTED PIECES for TRANSLATION into LATIN 
 PROSE. Selected and arranged by the Rev. H. C. OGLE, M.A. 
 Head Master of Magdalen College School, and T. CLAYTOW, M.A. 
 Crown 8vo. cloth, 4s. 6d. 
 
 This selection is intended for the use of the highest forms in Schools and for University 
 Students for Honour Examinations, for whom it was felt that a small and compact book 
 would be most serviceable. 
 
 ' The selection has been made with much care and the passages which we have more 
 particularly examined are very appropriate for translation.' 
 
 SCHOOL GUARDIAN, June 7, 1879. 
 
 LATIN and GREEK VERSIONS of some of the SELECTED 
 PIECES for TRANSLATION. Collected and arranged by the 
 Rev. H. C. OGLE, M.A., Head Master of Magdalen College School ; 
 and THOMAS CLAYTON, M.A., Trinity College, Oxford. Crovn 8vo. 
 5a. [Just ready. 
 
 This Key is for the nse of Tutors only, and is issued on the understanding that it 
 does not get into the hands of any pupil. 
 
 For the convenience of Schoolmasters and Tutors these Versions are also issued in 
 another form, via on separate leaves ready for distribution to pupils, thereby saving the 
 necessity of dictating or copying. They are done up in packets of twenty-five each, and 
 cot less than twenty-five sets (=76 packets) can be supplied at a time. Price Thirty- 
 five Shillings net. 
 
 DAMON ; or, The ART of GREEK IAMBIC MAKING. By 
 
 the Rev. J. HERBEBT WILLIAMS, M.A., Composition Master in S. 
 
 Nicholas College, Lancing ; late Demy of Magdalen College. Fcp. 
 
 8vo. Is. 6d. 
 
 This small treatise claims as its merit that it really teaches Greek Iambic writing on 
 a system, and this system is based on no arbitrary analysis of the Iambic line, but on the 
 way in which the scholar practically regards it in making verses himself. 
 
 A Key, for Tutors only. Fcp. 8vo. cloth, 3s. &d. 
 6 JAMES THORNTON, 33 & 41 HIGH STREET, OXFORD.
 
 CLASS BOOKS confirmed. 
 
 SHORT TABLES and NOTES on GREEK and LATIN 
 GRAMMAR. By W. K W. COLLINS, M.A., Jesus College. Crown 
 8vo. cloth, 2s. 
 
 ARS SCRIBENDI LATINE; or, Aids to Latin Prose Composition. 
 In the Form of an Analysis of Latin Idioms. By B. A. EDWARDS, 
 B.A., late Scholar of Jesus College, Oxford. Crown 8vo. Is. 
 
 OUTLINES of CHEMICAL THEORY. By FREDEBICK Frams 
 GRENSTED, B.A., University College. [In preparation. 
 
 ARITHMETIC FOR SCHOOLS. Based on principles of Cause 
 and Effect. By the Rev. FREDERICK SPARKS, M.A., Mathematical 
 Master, the High School, Plymouth, and late Lecturer of Worcester 
 College, Oxford. [In preparation. 
 
 ALGEBRAICAL QUESTIONS AND EXERCISES. For 
 the Use of Candidates for Matriculation, Responsions, and First 
 Public Examinations, and the Oxford and Cambridge Local and 
 Certificate Examinations. Crown 8vo. 2s. 
 
 ARITHMETICAL QUESTIONS AND EXERCISES. For 
 
 the Use of Candidates for Matriculation, Responsions, and First 
 Public Examinations, and the Oxford and Cambridge Local and 
 Certificate Examinations. Crown 8vo. Is. Gd. 
 
 QUESTIONS AND EXERCISES IN ADVANCED LOGIC. 
 
 For the Use of Candidates for the Honour Moderation Schools. 
 Crown 8vo. Is. 6d. 
 
 The RUDIMENTS of LOGIC, with Tables and Examples. By 
 
 F. E. WEATHEHLY, M.A. Fcp. 8vo. cloth limp, Is. 6d. 
 1 Here is everything needful for a beginner.' EDUCATIONAL TniES. 
 'Is a clever condensation of first principles.' SCHOOL GUARDIAN. 
 
 A FEW NOTES on the GOSPELS. By W. E. W. COLLINS, M.A., 
 Jesus College. New Edition. Crown 8vo. paper covers, Is. 6d. 
 
 PALESTRA OXONLENSIS. 
 
 The object of this Series is to furnish Exercises and Test Papers for Candidates 
 
 preparing for the various Examinations at our Public Schools 
 
 and Universities. 
 
 QUESTIONS and EXERCISES for MATRICULATION and 
 
 RESPONSIONS. CONTENTS: (1) Grammatical Questions in Greek 
 and Latin ; (2) Materials for Latin Prose ; (3) Questions oil 
 Authors. Sixth Edition. Crown 8vo. cloth, 3s. 6d. 
 
 JAMES THORNTON, 33 & 41 HIGH STREET, OXFORD. 7
 
 PALESTRA 
 
 QUESTIONS and EXERCISES for CLASSICAL SCHOLAR- 
 SHIPS. CONTENTS: (1) Critical Grammar Questions in Greek and 
 Latin ; (2) Unseen passages for translation. Adapted to the Oxford 
 and Cambridge Schools Certificate and the Oxford First Public 
 Examinations. Second Edition, corrected and enlarged. Crown 
 8vo. cloth", 3s. &d. 
 Elucidations to the Critical Questions, with Key to the Unseen 
 
 Passages. [In the press. 
 
 QUESTIONS and EXERCISES for CLASSICAL SCHOLAR- 
 SHIPS. Second Division. CONTENTS: (1) Historical and General 
 Questions ; (2) Subjects for English Essays. Crown 8vo. cloth, 
 3s. 6<2. 
 
 QUESTIONS and EXERCISES in ELEMENTARY MATHE- 
 MATICS. CONTENTS: (1) Arithmetic; (2) Algebra; (3) Euclid. 
 Third Edition, enlarged. Adapted to Matriculation, Responsions, 
 and First Public Examinations, and the Oxford and Cambridge 
 Local and Certificate Examinations. Crown 8vo. cloth, 3s. 6d. With 
 ANSWERS, 5s. The ANSWERS separately, paper covers, Is. 6d. 
 
 QUESTIONS and EXERCISES in ELEMENTARY LOGIC, 
 
 DEDUCTIVE and INDUCTIVE ; with Index of Logical Terms. 
 Crown 8vo. cloth. (New Edition in the press.) 
 
 QUESTIONS and EXERCISES in RUDIMENTARY DI- 
 VINITY. CONTENTS: (1) Old Testament; (2) New Testament; 
 (3) The Thirty-Nine Articles (4) Greek Passages for Translation. 
 Adapted to the Oxford Pass and the Oxford and Cambridge Certifi- 
 cate Examinations. Second Edition. Crown 8vo. cloth, 3s. 6d. 
 
 ELEMENTARY QUESTIONS on the LAW of PROPERTY, 
 REAL and PERSONAL. Supplemented by Advanced Questions on 
 the Law of Contracts. With Copious References throughout, and 
 an Index of Legal Terms. Crown 8vo. cloth, 3s. 6d. 
 
 QUESTIONS and EXERCISES in POLITICAL ECONOMY, 
 
 with References to Adam Smith, Ricardo, John Stuart Mill, Fawcett, 
 J. E. Thorold Rogers, Bonamy Price, Twiss, Senior, and others. 
 Crown 8vo. cloth, 3s. 6d. 
 
 8 JAMES THORNTON, 33 & 41 HIGH STREET, OXFORD.
 
 LAW AND POLITICAL ECONOMY. 
 
 THOMAS HOBBES, of MALMESBURY, LEVIATHAN ; 
 
 or, the Matter, Forme, and Power of a Commonwealth. A New 
 Reprint. With a facsimile of the original fine engraved Title. 
 Medium 8vo. cloth, 12s. 6d. A small edition of 250 copies only 
 on Dutch hand-made paper, medium 8vo. 18s. 
 Students' Edition, crown 8vo. cloth 8s. 6d. [Just published. 
 
 ' In matters of reprints, such as this is, it is always well to retain as much as possible 
 the old spelling, and the old form of printing. By this means we are constantly 
 reminded that we are reading a seventeenth century writer and not a nineteenth : and 
 hence students will apply more checks to their process of reasoning than they might be 
 inclined to do if the book were printed in modern form. This is, we are glad u> say , 
 applicable to the present excellent reprint, which is issued in old spelling, and contains 
 in the margin the figures of the pagination of the first edition.' 
 
 THE ANTIQUARY, October 1881. 
 
 ' We have received from Mr. James Thornton, of Oxford, an excellent reprint of 
 Hobbes's ' Leviathan.' The book is one which is not always easy to obtain ; and a satis 
 factory reprint at a reasonable price may do more to advance the knowledge of Hobbe&'s 
 philosophy than one of the condensed handbooks which are now extensively popular.' 
 
 WESTMINSTER REVIEW, Janvary 1882. 
 
 REMARKS on the USE and ABUSE of SOME POLITICAL 
 
 TERMS. By the late Right Hon. Sir GEORGE COENEWALL LEWIS, 
 Bart., sometime Student of Christ Church, Oxford. A New Edition, 
 with Notes and Appendix. By Sir ROLAND KNTVET WILSON, Bart., 
 M.A., Barrister-at-Law ; late Fellow of King's College, Cambridge ; 
 Author of ' History of Modern English Law.' Crown 8vo. 6s. 
 
 FROM THE EDITOR'S PREFACE. 
 
 ' The value of the book for educational purposes consists not so much 
 in its positive results, as in the fact that it opens a vein of thought which 
 the student may usefully follow out to any extent for himself, and that it 
 affords an instructive example of a thoughtful, scientific, and in the best 
 sense academical style of treating political questions. 
 
 ' With regard to my own annotations, the object which I have chiefly 
 kept in view has been to direct attention to such later writings as have 
 expressly undertaken to fix the scientific meaning of the political terms 
 here discussed, and above all " Austin's Lectures on Jurisprudence," to 
 which the present work may be considered as a kind of companion volume.' 
 
 QUESTIONS and EXERCISES in POLITICAL ECONOMY, 
 
 with References to Adam Smith, Ricardo, John Stuart Mill, Fawcett, 
 Thorold Rogers, Bonamy Price, Twiss, Senior, Macleod, and others. 
 Adapted to the Oxford Pass and Honour and the Cambridge Ordinary 
 B.A. Examinations. Arranged and edited by W. P. EMERTOIT, M.A., 
 B.C.L., Christ Church, Oxford. Crown Svo. cloth, 3s. 6d. 
 This volume consists of Questions mainly taken from various Examina- 
 tion Papers with references in the case of the easier questions, and hints, 
 and in some cases formal statements of the arguments pro and con. to the 
 more difficult questions. There are also two Appendixes on the debated 
 questions 'Is Political Economy a Science?' and 'Is Political Economy 
 Selfish?' 
 
 JAMES THORNTON, 33 & 41 HIGH STREET, OXFORD. 9
 
 LAW AND POLITICAL E 
 
 An ABRIDGMENT of ADAM SMITH'S INQUIRY into the 
 NATUBE and CAUSES of the WEALTH of NATIONS. By 
 W. P. EMEBTON, M.A., B.C.L. Crown Svo. cloth, 6s. 
 This work (based on Jeremiah Joyce's Abridgment) originally appeared 
 in two parts and is now republished after careful revision, with Additional 
 Notes, Appendices, and a Complete Index. 
 
 The above can be had in two Parts. Part I. Books I. and II. 3s. 6d. 
 Part II. Books III., IV. and V. 3s. Gd. 
 
 OUTLINES of JURISPRUDENCE. For the Use of Students. 
 By B. R. WISE, late Scholar of Queen's College, Oxford ; Oxford 
 Cobden Prizeman, 1878. Crown Svo. cloth, 5s. 
 
 This book is intended to be a critical and explanatory commentary upon 
 the Jurisprudence text-books in common use; and it endeavours to present 
 a precise and coherent view of all the topics upon which these touch. 
 ' The student of jurisprudence will certainly find the work suggestive and helpful.' 
 
 THE ATHENAEUM, July 15, 1882. 
 
 OUTLINES of ENGLISH CONSTITUTIONAL HISTORY. 
 
 By BRITIFFE CONSTABLE SKOTTOWE, B.A., late Scholar of New 
 College, Oxford. Crown Svo. cloth, 3s. 6<2. 
 
 The object of this book is to assist beginners in reading Constitutional 
 History by arranging in order outlines of the growth of the most important 
 Institutions. 
 
 An ANALYSIS of the ENGLISH LAW of REAL PRO- 
 PERTY, chiefly from Blackstone's Commentary, with Tables and 
 Indexes. By GORDON CAMPBELL, M.A., Author of ' An Analysis of 
 Austin's Lectures on Jurisprudence,' and of ' A Compendium of 
 Roman Law.' Crown Svo. cloth, 3s. 6d. 
 
 An ANALYSIS of JUSTINIAN'S INSTITUTES of ROMAN 
 LAW, -with Tables. [In preparation. 
 
 A CHRONOLOGICAL SUMMARY of the CHIEF REAL 
 PROPERTY STATUTES, with their more important Provisions. 
 For the Use of Law Students. By P. F. ALDRED, M.A., B.C.L. 
 Crown Svo. 2s. 
 
 ELEMENTARY QUESTIONS on the LAW of PROPERTY, 
 REAL and PERSONAL. Supplemented by Advanced Questions on 
 the Law of Contracts. With Copioas References throughout, and 
 an Index of Legal Terms. Crown Svo. cloth, 3s. 6d. 
 
 The SPECIAL STATUTES required by Candidates for the School 
 of Jurisprudence at Oxford. Fcp. Svo. sewed, 2s. 6d. With brief 
 Notes and Translations by a B.C.L. Cloth, 5. 
 
 10 JAMES THORNTON, 33 & 41 HIGH STREET, OXFORD.
 
 OXFORD STUDY 
 
 A SERIES OF HANDBOOKS TO EXAMINATIONS. 
 
 Edited by F. S. PULLING, M.A., Exeter College. 
 
 THE object of this Series is to guide Students in their reading 
 for the different examinations. The amount of time wasted at 
 present, simply through ignorance of the way to read, is so great 
 that the Editor and Authors feel convinced of the necessity for 
 some such handbooks, and they trust that these Guides will at 
 least do something to prevent in the future the misapplication 
 of so much industry. 
 
 Each volume will be confined to one branch of study, and 
 will include an account of the various Scholarships and Prizes 
 offered by the University or the Colleges in its department; and 
 will be undertaken by a writer whose experience qualifies him to 
 sipeak with authority on the subject. 
 
 The books will contain extracts from the University Statutes 
 relating to the Examinations, with an attempt to explain them as 
 they exist, and advice as to what to read and how to read ; how 
 to prepare subjects for examination, and how to answer papers ; 
 a few specimen questions, extracts from the Regulations of the 
 Board of Studies, and a list of books. 
 
 THEOLOGY. By the Kev. F. H. WOODS, B.D., Fellow of St. John's 
 College. Cro-wn 8vo. cloth, 2. 6d. [Ready. 
 
 JAMES THORNTON, 33 & 41 HIGH STREET, OXFORD. 11
 
 OXFORD STUDY GUIDES >&*. 
 
 ENTRANCE CLASSICAL SCHOLARSHIPS. By S. H. JEYES, B.A., 
 Classical Lecturer at University College, and late Scholar of Trinity 
 College. Crown 8ro. cloth, 2s. 6d. [Ready. 
 
 ' It is quite refreshing to find a guide to an examination that so thoroughly discourages 
 cram.' SCHOOL GUARDIAN, June 20, 1881. 
 
 'This is a smart book, and a useful comment on the present method of awarding scholar- 
 ships. There is a certain frank cynicism in much of the advice, as when Mr. JEYES remarks, 
 It is no good wearing out your trousers in a study chair, if you do not set your brains to 
 work ; " or that it " is quite useless to play at hide-and-seek with examiners who are familiar 
 with every turn and twist in the game ; " and there seems little doubt that a clever boy, 
 coached by him on his method, would get a scholarship.' SPECTATOR, Aug. 27, 1881. 
 
 Mr. Jeyes has provided parents and teachers with an excellent manual by which to 
 guide their sons or pupils in preparing for University Scholarships. ..... He gives direction? 
 
 as to the best way of preparing for the different sorts of papers and also for the best 
 
 way of tackling with the paper when confronted with it in actual examination. The 
 
 observations are of the most practical kind The book is well done, and ought to be 
 
 useful.' THE ACADEMY, June 18, 1881. 
 
 HONOUR CLASSICAL MODERATIONS. By L. R FAKNELL, B.A., 
 Fellow of Exeter College. Crown 8vo. cloth, 2s. 6d. [Ready. 
 
 It 'is full of useful and scholarly suggestions which many hard reading men will be 
 
 thankful for With hints as to the line of reading to be adopted, and the books to 
 
 be taken up so as to make the most of their time, and to read to the best advantage.' 
 
 SCHOOL GUARDIAN, November 4, 1881. 
 
 LITERS H UMANIORES. By E. B. IWAN-MULLEK, B.A., New College. 
 
 [Shortly. 
 
 MODERN HISTORY. By F. S. PULLING, M.A., Exeter College. [Shortly. 
 NATU RAL SCI ENCE. By E. B. POCLTOK, M.A., Keble College. [Shortly . 
 
 JURISPRUDENCE and CIVIL LAW. By W. P. EMEHTON, M.A., 
 B.C.L., Christ Church. [In preparation. 
 
 MATHEMATICS. To be arranged for. 
 
 12 JAMES THORNTON, 33 & 41 HIGH STREET, OXFORD,