THE PRAYER-BOOK; ITS HISTORY, LANGUAGE, AND CONTENTS. THE PRAYER-BOOK ITS HISTORY, LANGUAGE, AND CONTENTS. EVAN DANIEL, M.A. PRINCIPAL OF ST. JOHN'S COLLEGE, BATTERSEA ; SENIOR MOUERATOg, TRINITY COLLEGE, DUBLIN. TWELFTH EDITION. WELLS GARDNER, DARTON, & CO. 2 PATERNOSTER BUILDINGS. 382 t^f same ^utfjor. Paper cover, 8d. ; cloth, lOd. THE DAILY OFFICES AND LITANY, BEING AN INTRODUCTION TO THE STUDY OF THE PRATER-BOOK. Specially designed for the Use of National Schools and Sunday Schools. PREFACE, There is no book, with the exception of the Bible itself, to which English churchmen are so warmly attached as the Book of Common Prayer, and yet it is to be feared that even among educated churchmen there is much ignorance of its history, its teaching, its language, and the principles of its construction. This is, surely, a matter for grave consideration. Bearing in mind the large use we make of the Prayer-book (a larger use than is made of any corresponding book in any other Church), it must be highly important that every mem- ber of the Church should, as far as possible, be in possession of such knowledge as would enable him to fairly comprehend its scope, meaning, and authority. The history of the Prayer-book is in many cases absolutely necessary to a thorough comprehension of its formularies. The Nicene and Athanasian Creed, for instance, cap. nevea: be properly understood without reference to the heresies agamst which they were directed and the controversies in which they originated. ** Every proposition of them," said the late Bishop of Winchester, *' is a record of some battle-field, on which the faith has been first assailed, but finally maintained, ascertained, and cleared." A similar remark might be made upon other important parts of the Prayer-book and even upon the rubrics. Confession, absolution, doxology, litany, collect, occasional office, heading, typography, rubric, each has its separate story to tell. '* The Prayer-book as it stands," says Dean Stanley, " is a long gallery of ecclesiastical his- tory, which, to be understood and enjoyed thoroughly, abso- 1* vi PREFACE. lately compels a knowledge of the greatest events and namoQ of all periods of the Christian Church. To Ambrose we owe our Te Deum. Charlemagne breaks the silence of our Ordi- nation Prayer by the Veni, Creator Spiritus. The persecutions have given us one creed ; the Empire another. The name of the first great patriarch of the Byzantine Church closes our daily service ; the Litany is the bequest of the first great patriarch of the Latin Church amidst the terrors of the Roman pestilence. Our Collects are the joint productions of Fathers, Popes, Reformers. Our Communion Service bears the traces of every fluctuation of the Reformation, through the two extremes of the reign of Edward to the concihatory policy of Elizabeth and the revolutionary zeal of the Resto- ration." — "Eastern Church," p. lix. Looking back on the eventful history of the Prayer-book, we are stirred by much the same feelings as are evoked by the contemplation of some venerable cathedral, whose origin is hidden in a remote antiquity, whose various parts are known to have been designed and built in widely separated ages, and whose very stones, like those of St. Mark's at Venice, show that they have been brought from many distant quarters. Here we see signs of work done and undone, it may be, many times ; changes precipitately undertaken and, perhaps, as suddenly abandoned ; here traces of some fierce outburst of iconoclastic zeal, reckless and indiscriminating in its work of destruction; here again the reparation made by some age of pious zeal and enUghtened devotion ; here some relio of the simplicity of primitive art, and here, side by side with it, some specimen of the highest development to which art ever attained ; yet, through all these indications of divergent and sometimes conflicting influences, one central and dominant idea of a noble temple reared for the worship and service of God asserts itself; old and new, under the harmonizing power of that idea, are happily blended together without in- congruity, and essential unity is preserved under much external heterogeneousness. We could conceive a Prayer- Dook constructed on entirely different principles. '* There have been before now," says Dr. Newman, in the preface to FREhACE, vii Lis edition of the •* Hymni Ecclesise," *' divir,es who could write a Liturgy in thirty-six hours." He was probably thinking of Eichard Baxter, who, looking upon all improvement of the existing Prayer-book as hopeless, composed an entirely now book in little more than a fortnight, though it is only fair to Baxter's memory to bear in mind that he regretted the rapidity with which his book was written, and his consequent inability to consult *' with men and authors." Impatient of the labour and difficulty of separating the gold from the dross in the old service-books, the Eeformers might have composed wholly new formularies and, with that reactionary spirit which so often converts reformers into revolutionists, have receded as far as possible, both in form and substance, from the liturgies that had been handed down to them. They might have sought to impress upon the new Prayer-book the stamp of their own individual minds, and have given an undue prominence in it to doctrines which had received a fleeting and factitious importance from contemporaneous controversies. But, happily for the Church, they contented themselves with removing from the old service-books the errors which had crept into them ; or, if they had occasion to compose new forms of devotion, they carefully followed, for the most part, those primitive models which Time has failed to anti- quate, and modern endeavours have failed to surpass. . The liturgical compositions of English Eeformers will, for these reasons, bear comparison with those of any age of the Church ; nor can we doubt that they were aided for the great work entrusted to them by a special outpouring of the Holy Spirit. Not without significance was it that the first Prayer-book of Edward VI., though completed in March, was directed to be first used on the Feast of Pentecost. Even where the history of the Prayer-book does not assist ^he understanding, the associations which it inseparably links with our formularies, awaken feelings of veneration and affection and gratitude, which are eminently helpful to devo- tion. It keeps before us the catholicity and continuity of the Church to which we belong ; it extends our communif?2i with mi PREFACE, the saints into bygone ages ; and, by recalling the various vicissitudes through which the Church has been safely con- ducted, tends to deepen our faith in its Divine Guide and Protector. That churchman must be curiously constituted, who does not derive satisfaction from reflecting that the forms of devotion, which he uses in the services of the Church, have helped to sustain the spiritual life of countless good men and good women in age after age ; that they are the result of the slow elaboration of some of the best and holiest minds in Christendom during a period of nearly two thousand years ; that in their substance, and, in many cases, in their very language, they are drawn from sacred sources that go back to periods still more remote ; that they have stood the loving scrutiny of the faithful and the fault-finding criticism of the heterodox and of unbelievers ; and that their framers and revisers were men not only of vast learning and un- questionable piety, whose memory the world must ever hold in honour, but men whose rubrics were, in' many cases, to adopt the language of Bishop Jeremy Taylor, written in their own blood. Not one of the least uses of the study of the history of the Prayer-book is its unfailing tendency to discourage needless and careless tampering with those precious heirlooms, whose origin it makes known to us. On the other hand, we can obtain no better guidance for such reforms and additions, as the Prayer-book, in order to meet the altered circumstances of the Church, may need, than a knowledge of the changes which it has already undergone, and of the spirit in which those changes were conducted. Of the importance of a careful study of the language of the Prayer-book there can be no question. A considerable portion of it was written more than half a century before the first of Shakspere's plays was published ; and, although the Prayer- book has largely contributed to fix the standard of English, and in this way has been secured from extensive obsolescence, yet, in the course of nearly three centmies and a half, its language has become, in not a few cases, obsolete or obscure. Many of its words and phrases have passed out of common PREFACE, IX use; others have insensibly changed their meaning. Our very familiarity with the phraseology of the Prayer-book contributes to conceal the extent of our ignorance of the true meaning of its language. *' Very great familiarity with the words of any composition," says Archbishop Whately, *' will frequently cause men to overlook their own imperfect apprehension or misapprehension of the sense. The earher any one has been taught to repeat forms of words of which he does not understand the meaning, the greater will be the difficulty of subsequent explanation, and the less likely will he be to seek for, or perceive that he needs, any explana- tion. . . . For in all matters /awiYiar ac^uamiance is apt to be mistaken for accurate knowledge." In the case of the Prayer- book we become acquainted "with its phraseology long before we are capable of thoroughly understanding it; and the wrong or imperfect impressions received in youth follow us in after life. It is only, as we discover, from time to time, in the well-worn words we have been repeating all our lives, some new meaning, which, in spite of its obviousness, has never struck us before, that we fully reahse the truth of the Archbishop's remark. The teacher has constant experience of its truth. The young learn words with great rapidity and reproduce them with an imposing show of knowledge ; but when we come to question them closely, we often find that their ghbly repeated words cover, in some cases, wrong ideas, and, in others, no ideas at all The study of the method of the Prayer-book, ^.e., of the principles on which its services have been constructed and linked together, is only second in importance to the study of the language. To a superficial reader it might seem that the various parts of the offices of the Church might have their order varied, or even inverted, without serious loss ; but to the thoughtful student there will appear abundant reasons for the order which has been observed. He will see why the daily offices begin with confession and absolution ; why canticles and creed follow the reading of Holy Scripture and the prayers follow the creed ; why certain formularies, like the Gloria Patri and the Lesser Litany and the Lord's Prayer X PREFACE. and the Kyrie, said after the Commandments, are repeated again and again, and with what modified intentions ; he will trace the connection between psalm, and lesson, and collect, and epistle, and gospel ; he will perceive the rational grounds for what might seem trivial rubrical directions, and so on. As in each of its parts, so as a whole, the Prayer-book is constructed upon a carefully elaborated plan, and with a constant view to the edification of those who use it. But the Prayer-book is not only a manual of public devotions, it contains the fullest statement of the teaching of the Church. In its lections from Holy Scripture, its creeds, its prayers, its thanksgivings, its exhortations, its confessions, its absolutions, its occasional offices, it brings before us all the great articles of the Christian faith in what we may call their natural order and proportion, in their organic relation to other truths, and with constant practical reference to their subjective aspects. The Thirty-nine Articles set forth these doctrines mainly as objective truths ; the Prayer-book connects them directly with our spiritual needs and our daily conduct. It might seem unnecessary to say that churchmen ought to be able to defend their Prayer-book when it is assailed. Ani yet it often happens that they are silenced by the superficial arguments of opponents. Surely, every educated churchman, at least, ought to be able to show that the Prayer-book is in accord mth the word of God, and with the teaching and practice of the Catholic Church in the age of its greatest purity, and that it is, at the same time, eminently rational and admirably devised to meet the objects for which it was framed. The present volume is an expansion of a series of papers which originally appeared in ♦' Church Bells," and which were intended to instruct young Church folk in the history and teaching of the Prayer-book. It will be found to differ from most other works on the same subject, in the prominence which it assigns to the explanation of the text and the method of the Prayer-book. The author is well aware how delicate is the ground on which he has ventured to tread, but he hap PREFACE. xi not shrunk from freely giving, wherever they seemed needed, such explanations as he has been accustomed to give in teaching his own pupils. He trusts that his glosses and comments will be found consonant with the teaching of the Church of England and free (though this may not be con- sidered a recommendation by some) from any tincture of partizauship. The Prayer-book is not the book of a party, but the Book of Common Prayer of the whole Church ; it is characterized by the same noble freedom and comprehensive- ness as the Church itself, and, in approaching its study, we may well forget our petty differences and the passing contro- versies of the day. In recasting and enlarging his papers, the author has had in view the wants of the clergy in the instruction of their pupil-teachers and adult classes, young theological students, Sunday-school teachers, and students in training colleges. Many of his notes may seem superfluous to readers who are already well acquainted with the subject, and do not sufficiently bear in mind his intention ; but he has learnt, from his experience as a teacher, the danger of crediting young minds with more knowledge than they really possess, and with mental ability to which they have not yet attained ; and he is not without confidence that teachers will appreciate his efforts. At the same time he is not without hope that his book may be of service to the laity generally. The glossarial notes on the Psalms are a new feature in a book of this kind, and will, it is hoped, be found useful to an intelligent comprehension of the language of the Prayer-book version of the Psalter. The Collects, Epistles, Gospels, Proper Psalms, and Proper Lessons, have been treated at considerable length, with special regard to the needs of Sunday-school teachers. The Kevised Lectionary has been followed throughout, and here the author cannot withhold the expression of his admi- ration and gratitude for the improvements introduced into it. He is confident that when they are better known they will meet with general and enthusiastic acceptance. The Catechism has also been very fully commented upon, with an eye to the religious instruction of the young. xii PREFACE. Wherever it was possible the Prayer-book has been made to interpret itself. The Creeds have been approached mainly on their his- torical side, their history being, as has been already stated, absolutely essential to an intelligent comprehension of their doctrinal statements. The English text of the so-called " Creed of Saint Athanasius," has been carefully compared with the Latin and Greek texts, and it is hoped that some of the objections to the Creed will disappear with an amended version of it. The questions appended at the end of the book are intended to suggest lines of inquiry and reflection, which the reader may profitably pursue for himself. The author desires to express his obligations to the Eev. J. H. Blunt's '' Annotated Book of Common Prayer," and •* Dictionary of Theology;" ** The Prayer Book Interleaved," by the Eev. W. M. Campion and the Eev. W. J. Beaumont; Procter's " History of the Book of Common Prayer;" the Eev. Prebendary Humphry's ''Historical and Explanatory Treatise on the Book of Common Prayer;" Canon Norris's *' Manual of Eeligious Instruction on the Prayer Book," and ** Eudi- ments of Theology;'' Kyle's "Lessons on the Collects;" Mrs. Jameson's *' Sacred and Legendary Art;" '' The Bible Word Book," by the Eev. J. Eastwood and Mr. Aldis Wright; and « Bible Enghsh," by the Eev. T. L. 0. Davies. rOUKTH EDITION. The author takes advantage of the issue of a new edition of his book to thank numerous correspondents for the cor- rection of typographical and other errors in previous editions, and for many valuable suggestions, some of which he has already adopted, and others of which he proposes to adopt as soon as leisure is afforded him for the purpose. He will be most thankful for any further suggestions that may help to render the work more useful. E D. THE PKAYER-BOOK ITS HISTORY, LANGUAGE, AND CONTENTS. THE EEASONABLENESS OF A BOOK OF COMMON PRAYER. The use of forms of prayer may be vindicated on many grounds. They may be shown — 1 . To have been used by the Jewish Church. 2. To have been sanctioned by our Lord, who not only attended the services of the Temple and Synagogue, in which fixed forms were used, but also gave a fixed form for the use of His disciples. 3. To have been employed by the Primitive Church. An argument that will have still greater weight with some may be drawn from their various practical advantages. Let us examine these arguments : — 1. The Usage of the Jewish Church. — The very first common form of devotion which we find in the Bible is a hymn composed by Moses to celebrate the deliverance of the Israehtes out of Egypt; and it is worthy of note that this hymn was to be sung responsively by the men and women. Precomposed forms of prayer will be found in Deut. xxi. 7,8; Num. vi. 22; X. 35, 36; Deut. xxvi. 3, 15. Many of the Psalms, as appears, both from their titles and their internal structure, were intended for the common use of the Temple congregations. See Ps. iv., v. vi., xlii., xliv., xcii. Great Hebrew scholars, like Hammond and Lightfoot, tell us that the Jews had not only fixed forms, but also a fixed order in their public worship, both in the Temple and in their Syna- gogues ; the Temple worship consisting of prayers, psalms, lections from Holy Writ, sacrifices and incense ; the Syna- gogue worship of prayers, psalms, lections, and exliortations cnly. (Cf. Luke iv. 16; Acts xiii. 15.) Z 2 Oiyk L OjftUS, EXAMPLE. 2.-^115?' Exsfmple cf'-our^' Lord. — We have abundant evi- dence that our Lord took part in the services of the Jewish Church, whether celebrated in the Temple or the Synagogue ; and these services, as we have seen, were con- ducted according to precomposed forms. He even complied with traditions and cererdonies not prescribed by the Law of Moses, but legalised by the Jewish Church at various periods in its history. He was present, for instance, at the Feast of the Dedication, for the celebration of which there was no authority but that of the Church; again, at the celebration of His last Passover He complied with established usage in various particulars, as the dipping of the sop and the singing of a hymn, of which no mention is made in the Pentateuch. "With the exception of the clause " as we forgive them that trespass against us," every petition in the Lord's Prayer has been found somewhere in the ancient liturgies of the Jews. ** * Our Father which art in Heaven,' is in their Seder Tephilloth, or form of prayer ; * let Thy Name be sanctified and the kingdom reign,' in their form called Kaddish ; ' let Thy memory be glorified in Heaven above and in the earth beneath,' in the Seder Tephilloth; * forgive us our sins,' in the sixth of their eighteen daily prayers ; * deliver us not into the J^and of temptations,' and 'deliver us from the evil fig- ment,' in that and the book Musar ; ' for Thine is the power and the kingdom for ever and ever,' is, saith Drusius, their usual doxology'" (Note on Matt. vi. 9, Patrick and Lowth's " Commentary.") It has been urged that our Lord does not enjoin the actual use of this prayer, but only the imitation of it. But though St. Matthew represents Him as saying " After this manner " or " thus," (ourwg), St. Luke's account reads, " When {orav) ye pray, say," &c., (xi. 2). And the word used in St. Matthew is often used in the Septuagint, in places where a fixed form is undoiibtedly prescribed. Cf. Num. vi. 23 ; xxiii. 5, i6. Moreover, the disciples expressly asked our Lord to teach them to pray, ** as Jolm also taught his disciples ; " and there can be little doubt that, in doing so, John had simply conformed to the common practice observed by Jewish teachers, of giving their disciples a form of prayer from which they were not to depart. It is also urged, that we find no mention in the Acts of the Apostles of the use of the Lord's Prayer ; but a negative argument, however valid in matters of doctrine, has little force in matters of practice. The Acts of the Apostles is only a collection of memoirs, not FIXED FORMS PRIMITIVE. 3 an exhaustive history ; and just as St. John was obliged to omit many things which Jesus did (See John xx. 30), so we may well believe St. Luke was obhged to omit many things which the Apostles did. That the primitive Church under- stood our Lord's words as enjoining- a permanent, fixed form of prayer, is clear from the testimony of Tertullian, for he speaks of it as ** the ordinary prayer which is to be said before our other prayers, and upon which, as a foundation, our other prayers are to be built ; " and tells us that ** the use of it was ordained by Christ." SS. Cyprian, Cyril, Chrysostom, Augustine, and many other fathers, bear similar testimony. St. Augustine tells us ''that our Saviour gave it to the Apostles, to the intent that they should use it ; that He taught it His disciples Himself, and by them He taught it us ; that He dictated it to us as a lawyer would put words in his client's mouth; that it is necessary for all, i.e., such as all were bound to use ; and that we cannot be God's children unless we use it" (Wheatly, pp. 7, 8, ed. Bohn.) He further tells us that " it was said at God's altar every day." It is highly probable that, during the intercourse which our Lord had with His disciples in the forty days between the Eesurrection and the Ascension, He fully instructed them with regard to the services and constitution of the Church which was about to be established. We are expressly told that during these forty days He spoke to them of " the things pertaining to the kingdom of God " (Acts i. 3). 3. The Usage of the Primitive Church.. — That the Apostles used precomposed forms of prayer is clear from the Acts, where we read how on one occasion they lifted up their voice to God ** with one accord," and the very words used are there cited. (Acts iv. 23, 24.) The expression, "■ with one accord" [6fxo9vfia86v), proves conclusively that the prayer was common and, of necessity, either precomposed or communi- cated to all at the time by the Holy Spirit. There is nothing in the prayer itself which would unfit it for daily use, so long as the Church was exposed to persecution from the world. That common forms of devotion were used in the Apostolic Church appears also from St. Paul's censure of the Corinthians (i Cor. xiv. 26), for departing from these cc-mmon forms: " How is it then, brethren ? when ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying." In an injunction of St. Paul to Timothy, Bishop of Ephesus, ^ FIXED FORMS PRIMITIVE, wo find unmistakable traces of an orderly system of Divine Service. " I exhort, therefore," says the Apostle, '' that, first of all, supplications, prayers, intercessions, and giving of thanks^ be made for all men " (i Tim. ii. i). We seem to have here an expansion of what are called " the prayers" in Acts ii. 42. Similarly we find an enumeration of the various forms of thanksgiving in Eph. v. 19 ("speaking to yourselves in psalms and hymns and spiritual songs "), and again in Col. iii. 16 ("teaching and admonishing one another in psalms and hymns and spiritual songs.") Corresponding to this threefold division, we have in our own service selections from the Psalter, liturgical hymns, like the " Gloria in Excelsis," and metrical songs. It seems in the highest degree improbable that the Apostlea left the Churches which they founded without any instructions as to the conduct of public worship or the ministration of the Sacraments. St. Paul expressly enjoins the Corinthians to "keep the ordinances" (Margin " traditions," TrapaSSaeig), as he had delivered them to them, (i Cor. xi. 2.) To quit Apostolic times, and come to the age immediately following. Justin Martyr speaks expressly of " common prayers," Origen of "appointed prayers," Cyprian of "preces Bolennes," i.e.^ customary prayers. Liturgies are still extant which have been used in various parts of Christendom from sub-Apostolic times. That ascribed to St. James, which was the Liturgy of Jerusalem, was certainly used in the third century, for St. Cyril wrote a comment on it early in the fourth ; and he would not be likely to comment on a book that was not of some standing. Besides the Liturgy of St. James we have that of St. Mark, which was used in the Church of Alexandria ; St. Chrysostom's, used in the Church of Constantinople ; St. Basil's, used in the Churches of Cap- padocia ; the Clementine, the Ethiopian, the Malabar, the Mozarabic, used in Spain, &c. It will be observed that these liturgies belong to Churches widely separated ; and this in itself is strong evidence that the practice of having precomposed forms of prayer must have originated in one common source. What could have been that source if not the authority of the Apostles who founded the Churches ? If further evidence be sought for the antiquity of precom- posed prayers, what can be more decisive than the decree of the Council of Laodicea, which provides " That the same Liturgy or form of prayer should be always used, both at the ADVANTAGES OF FIXED FORMS. 5 ninth hour and in the evening ? " This canon was subse- quently adopted by the Council of Chalcedon (a.d. 451), and made obligatory on the whole Church. The Practical Advantages of having a Book of Common Prayer are sufficient in themselves to recommend and justify its use. A moment's thought will show that fixed forms of prayer are an indispensable condition of common prayer ; for how can we join with one accord in offering up our supplica- tions before God, unless we know beforehand what we are going to ask ? What an advantage too it is for a congregation, in offering up their prayers, not to be dependent on the memory, or fluency, or idiosyncrasies, or health, or varying moods, of the minister who conducts the service. However devout and able lie may be, he may neglect to mention many things that ought never to be omitted in common prayer ; he may give an undue prominence to matters in which he himself takes a special interest, or to matters of transient importance that already occupy too large a share of the congregation's thoughts ; he may repeat himself to the point of wearisomeness ; he may divorce prayer from those cardinal doctrines of religion upon which prayer should always be made to rest, and from which all its hopes are derived ; he may foist into his prayers matters that do not belong to prayer at all, and that ought to appear, if anywhere, in a sermon ; he may hesitate, and falter, and grow confused, and so distract his hearers in the midst cf their devotions. On the other hand, where a fixed form of prayer is used, as in the Church of England, the con- gregation are quite independent of the minister in offering up their prayers. They are always sure of being able to pour out their souls to God in carefully digested forms of prayer, the product of ages of piety, such as no individual mind, however^'girtedrandr^cuhrvate^could hope to rival on the spur of the moment. Let the Prayer-book be compared with the very best manuals for household and private devotions, and the wide gulf that separates it from even the carefully studied com- positions of private individuals will be at once obvious. How vastly superior, then, must it be to any extemporaneous effusions ! Dissenters urge that fixed forms cramp devotion, that they do not meet particular emergencies, and that they are apt, through constant repetition, to be used mechanically. To these objections it might be rephed that, if the Prayer-book were intended to supersede all spontaneous utterance of the J J 6 OBJECTIONS ANSWERED. soul's needs, then it might be reasonably charged with cramping devotion ; for no book can meet all our spiritual necessities. But it is not so intended. It is a manual of ^-x^uhlic prayer, and, considered from that point of view, its order, its variety, its fixed language, are helps, not hin- drances. In our closets, and by our family hearths, we may, if we like, pour forth our hearts freely in the language which our hearts suggest ; but even there our devotions will often be assisted by the use of precomposed forms. Our minds will be kept from wandering by the words before us, and our real needs will not be lost sight of in the urgency of the need of the moment. Besides, we can always read "■ between the lines" of our Prayer-book, and make those petitions particular V which are expressed in general terms. It is an exaggeration to say that our Prayer-book does not meet particular exigencies ; for not only are all its prayers large in expression, and wisely comprehensive in structure, but in the Litany, the Collects, and '* Prayers upon Several Occasions," will be found special petitions suitable for almost every conceivable occasion calling for common prayer. Surely it is not necessary, in addressing Him " who knoweth our necessities before we ask," to specify on every slight occasion our needs by name. Common prayer does not ex- clude simultaneous individual prayer ; and every thoughtful worshipper will mentally refer the general petitions of the Liturgy to the particular needs, whether public or private, which are uppermost in his mind. That prayers often repeated are liable to be mechanically repeated is perfectly true ; but the framers of the Prayer- book met this tendency with great wisdom, by making the service responsive, by constantly blending prayer and praise, and by frequently varying the attitude of the worshipper. People may, indeed, listen more intently to the novelties of extemporaneous prayer, than to prayers with which they have been familiar from infancy : but to listen is not to pray ; and they who have no consciousness of spiritual needs will not necessarily acquire that consciousness by listening to the prayers of another person. No expedient can wholly counteract the inattention of the thoughtless : and surely it is better to trust to the power of a well-ordered variety of fixed forms to sustain attention, than to the capricious novel- ties of extemporised prayer. Attention is dearly bought when it is purchased, as it often is in extemporaneous prayer, at \ the expense of order, proportion, coherency, and pertinence, ^j PRIMITIVE LITURGIES. ^ THE HISTORY OF THE BOOK OF COMMON PRAYER. The Sacrament of the Holy Eucharist has always been the central feature of Christian worship, and the earliest extant liturgies consist exclusively of forms for its adminis- tration. Of the mode in which the service was conducted in Palestine in the early part of the second century we have an interesting account in the Apology of Justin Martjrr, which was written about a.d. 140. He says, ** We offer up prayers in common for ourselves, for the baptized person, and for all men. After the prayers we kiss each other. Then there is brought to the presiding brother a loaf of bread and a cup of water, and mixed wine : he takes it and offers praise and glory to the Father of all, through the name of the Son and the Holy Spirit, and returns thanks to Him at great length for having vouchsafed to give us these things. When he has made an end of the prayers and the thanksgiving, the people answer Amen, which in Hebrew signifies ' So be it.' Then those whom we call deacons give to each person present a portion of the bread, wine, and water, over which the thanksgiving has been said ; and they also carry away to the absent. This food we call the Eucharist, which no one may receive except those who believe in the truth of our doctrines, and who have also been baptized for the remission of sins, and who live according to the commandments of Christ." Further on he informs the Emperor, to whom his Apology is addressed : ** On Sunday, as the day is called, the inhabitants of town and country assemble together, and the memoirs of the Apostles and the writings of the Prophets are read as long as time permits. When the reader has finished, the presiding brother makes a discourse, exhorting us to the imitation of those worthies. Then we stand up and pray, and when the prayers are done, bread and wine are brought, as I have just described ; and- he who presides sends up thanksgivings and prayers as well as he is able, and the people answer Amen." The words, *' as well as he is able" would seem to imply that some portions of the service, at least, were extemporised, but, even if such were the case, this liberty was unquestionably very soon taken away. It is worthy of remark how closely Justin's account agrees with the scattered references to Christian worship foundin Holy Writ. See Acts ii. 42 ; xx. 7.; i Cor. xvi. 2. The Primitive Liturgies that have come down to us differ 8 PRIMITIVE LITURGIES, in many respects, but all contain particular forms of words, which would seem to indicate a common source. Such forms are the Tersanctus, (" Holy, Holy, Holy "), the Anaphora ("Lift up your hearts"), and the words used by our Lord in the act of consecration. For the purpose of comparison with our own Prayer-book we cite specimens. The Anaphora in the Liturgy of St. James commences thus : — " It is verily meet and right, fitting and due, to praise Thee, to hymn Thee, to bless Thee, to worship Thee, to glorify Thee, to give thanks to Thee, who madest all creation, visible and invisible ; the treasure of eternal good things, the fountain of life and immortality, the God and Master of all things, whom heaven and the heaven of heavens hymn, and all their powers ; the sun and mcon and ^all the choir of the stars ; the earth, the sea, and all that is in them ; Jerusalem the celestial assembly, the Church of the first born written in heaven ; the spirits of just men and of prophets ; the souls of martyrs and apostles ; Angels, Archangels, thrones, dominations, principalities, virtues, and the tremendous powers ; the cherubim of many eyes, and the seraphim that wear six wings, with twain whereof they cover their faces, and with twain their feet, and with twain they do fly ; crying one to the other, with ceaseless tongues and perpetual doxologies, the triumphal hymn to the majesty of Thy glory, singing with a loud voice, crying, praising, vociferating, and saying. Choir. Holy, Holy, Holy, Lord God of Sabaoth; Heaven and earth are full of Thy glory. Hosanna in the highest. Blessed is he that cometh in the name of the Lord. Hosanna in the highest." (" Transla- tions of the Ancient Liturgies," by Neale and Littledale, p. 48.) The Anaphora of the Liturgy of St. Mark is as follows : — ♦* Priest. The Lord be with you all ; *' People. And with thy spirit. " Priest. Lift we up our hearts. " People. We lift them up unto the Lord. *' Priest. Let us give thanks unto the Lord. " People. It is meet and right. ^^ Priest. It is verily meet and right, holy and becoming," Ac. The words of institution in the Liturgy of St. James are : — ' ' Priest. This is My blood of the New Testament which is shed for you and for many, for the remission of sins. •' P^iiple. Amen. •♦ Priest. Do this in remembrance of Me ; for as oft as ye eat this bread and drink this cup ye do show ihe death of the Son of man, ana confess His resurrection till His coming again. " People. Lord, we show forth Thy death, and confess Thy resur- rection." St. Cyril, Patriarch of Jerusalem, writing in 325, gives a full account of the Communion Service as it was cele- brated in his own time, with explanations of its various parts. He mentions ; — ORDER OF EARLY LITURGIES. 9 T . The giving of water to the priest to wash his hands ; 2. The kiss of peace ; 3. The Anaphora ; 4. The Tersanctus ; 5. A prayer that God would send His Holy Spirit upon the gifts of bread and wino ; 6. A prayer for Christ's -Church militant; 7. A commemoration of the faithful who are departed; 8. The Lord's Prayer ; 9. A form of words found in almost all ancient liturgies, beginning, " Holy things to holy men," to which the people respond, ** One only is holy, One only is the Lord, Jesus Christ ; " 10. An invitation to partake of the holy mysteries; 1 1 . A concluding prayer and thanksgiving. All the primitive liturgies were written in the language of the people who were to use them, and contain no invocation of saints, no mention of purgatory, no doctrine of tran- substantiation. The earliest liturgy used in England is supposed to have been the Galilean, which had been introduced into Gaul by missionaries from Asia Minor towards the beginning of the second century, and was thence probably introduced into Britain. What the ordinary daily service of the primitive British Church embraced we can only conjecture ; but the order of the Galilean Liturgy was as follows : — 1. A lesson from the Old Testament ; 2. One from the Epistles ; 3. Benedicite; 4. The Gospel ; 5. Sermon; 6. Prayers for the people ; 7. Dismissal of catechumens ; 8. Address to the people on the subject of the day ; 9. Offertory, accompanied by an anthem ; 10. The elements placed on the holy table and covered with a veil ; 11. Recitation of the tablets called diptychs, containing the names of living and departed saints ; 12. Salutation or kiss of peace ; 13. Collect " Ad pacem ; " 14. ** Lift up your hearts ; " 15. Preface or Thanksgiving, the people joining, at the proper place, in singing the Tersanctus ; 4 lo BRITISH LITUR GY AND A UG US TINE. 16. Commemoration of our Lord's words and manual acts at the institution of the Sacrament ; 17. Collect, often containing an oblation of the elements, and a prayer for their sanctification by the Holy Spirit ; 18. Breaking of bread; 19. Lord's Prayer; 20. Benediction of the people ; 21. Communion, accompanied with the singing of a psalm or anthem ; 22. Thanksgiving. (Palmer's " Orig. Liturg.," i. 158). Let the reader compare this outline with our own Com- munion Service, and he will at once see that in all essential matters the mode of celebrating the Holy Eucharist in the ancient Galilean Church is identical with that of the Church of England of to-day. Towards the close of the sixth century (596), Augustine came to England for the purpose of evangelising the pagan Saxons who had settled in the island, and who had compelled the Britons to withdraw into the highlands of Wales, Corn- wall, and Cumbria. He does not appear to have been aware, when he first came over to England, that a Church already existed here, but he soon discovered that the Britons had been already Christianized, and had an episcopate of their own. The question at once presented itself to him, — What liturgy should be used by his converts : the Galilean, which was already used by the British Church, or the Roman, to which he was already accustomed? In his perplexity he wrote to Pope Gregory the Great, asking the question : — " Whereas the faith is one, why are the customs of the Churches diverse ? and why is there one custom of Holy Communion observed in the Holy Roman Church, and another in the Church of Gaul ? " The answer of Gregory is worthy of his great name : — " Thou, my brother, art acquainted with the customs of the Roman Church, in which thou wast brought up. But it is my pleasure that, if thou hast found anything which would better please Almighty God, either in the Roman or in the Galilean, or in any other Church, thou shouldst carefully select that ; and that thou shouldst teach in the Church of the Angles, which is as yet new in the faith, whatsoever thou hast been able to collect from the many Churches. For things are not to be loved for the sake of places, but places for the sake of good things. Select, therefore, from each Church those things that are pious, religious, and rightful ; and when thou hast collected DIOCESAN USES. il / Aliem into one whole, instil this into the minds of the Angles "^for their use." Acting on this advice, Augustine compiled a new Use, taking the British Liturgy for his groundwork, but incor- porating with it various particulars from a liturgj^, probably framed by St. Leo and Cassian, which he had found in use in the south of France. The successors of Augustine used all their influence to supplant the English Use by the Eoman Liturgy; but, though they were partly successful, they never wholly suc- ceeded in abolishing the old national Use. Much, of course, depended on the bishops, with whom at this time lay the right of controlling public service in their own sees. Some would incline to the practice of Kome, others to the practice of their forefathers. By degrees this right of the bishops led to the establish- ment of a number of Diocesan Uses, more or less widely followed, and differing in various particulars in the mode of conducting Divine Service. Such were the Uses of York, Sarum, Hereford, Exeter, Lincoln, Bangor, and Aberdeen, some of which are referred to in the original Preface to the Prayer- book. The various monastic orders and collegiate churches appear to have had Uses of their own. MS. copies of early English Uses may be seen in most of our great libraries. By far the most popular of all the English Uses was that of Sarum, which was drawn up by Osmund, Bishop of Salisbury, 1085. It embraced a Breviary containing the Daily Services, a Missal containing the Communion Service, and a Manual containing the Baptismal and other occasional Offices. The Sarum Use gradually displaced many of the old diocesan uses. Several, however, continued to hold their ground down to the time of the Keformation. Those of York and Hereford survived to be printed. Here it may be convenient to give some account of the various Service-books used in the mediaeval English Church. The chief were the Breviary, the Missal, the Manual, the Pontifical, and Primers. The Breviary was an ahvidgment (whence the name) of the Daily Services of the Church, drawn up under the authority of Pope Hildebrand (Gregory VIL), who occupied the papal chair from 1073 to 1086. These services were arranged according to what were called the Canonical Hours of Prayer, viz. — Nocturns, or Matins, celebrated soon after midnight; Prime, Tierce, Saxt, Nones, Vespers, and \2 CANONICAL HOURS. Compline, celebrated respectively at the first, third, sixth, ninth, eleventh, and twelfth hour of the day. The service called Nocturns probably originated in times of persecution, when Christians were obliged for safety to assemble for worship under cover of the night. Hence the name. In process of time the service of Nocturns was joined to that of Lauds, an early morning service, and came to be called, in consequence, Matins (Lat. matutinus, anything that hap- pens early in the morning). Prime (Lat. primus, first), was so called because it was the Jirst hour of the day, viz., 6 a.m. Tierce (Lat. tertius, Fr. tiers, third), because it was the third hour, viz., 9 a.m. Sext (Lat. sextus, sixth), because it was the sixth hour, viz., noon. Nones (Lat. nonus, ninth), be- cause it was the ninth hour, viz., 3 p.m. Vespers (Lat. vesper, evening), was an evening service. Compline (Lat. compleo, to fill up), was so called because it completed the service of the day. These services consisted of Prayers, Psalms, Canticles, and Lections from Holy Writ and the Fathers. It is supposed that the Canonical hours were in- tended to commemorate the sufferings of our Lord, and this view is born out by a passage in the Apostolical Con- stitutions : '^ — ** Ye shall make prayer in the morning, giving thanks because the Lord hath enhghtened you, removing the night and bringing the day ; at the tJiird hour, because the Lord then received sentence from Pilate ; at the sixth, be- cause He was crucified ; at the ninth, because all things were shaken when the Lord was crucified, trembling at the audacity of the impious Jews, not enduring that their Lord should be insulted; at evening giving thanks, because He hath given the night for rest from labour : at cock-crowing, because that hour gives glad tidings that the day is dawning in which to work the works of light." A somewhat different explanation is afforded in the following stanzas : — *' At matins bound, at prime reviled, Condemned to death at tierce, Nailed to the cross at sext, at nones His blessed side they pierce. ** They take him down at vesper -MdiQ, In grave at compline lay ; Who thenceforth bids His Church observe Her sevenfold hours alway." The Breviary also contained special services for Sundays and * "The Apostolical Constitutions" were probably written in the second century, certainly before the middle of the fourth. Their value is, unfortunately, weakened by interpolations of a later date. THE BREVIARY. 13 saints' days. Of all the old service-uooks the Sahsbury Breviary was most closely followed by the framers of the Prayer-book. This Breviary underwent considerable changes before the Eeformation, the edition of 1516 being virtually a Reformed Breviary, " The rubrics were much simplified ; Holy Scripture was directed to be read in order without omission; and the lessons were restored to their ancient length, whicli was about double of what they had been re- duced to in some previous editions of the Breviary " (Blunt, A.B.oi C.P. p. xix). In 1541 another edition of the Salisbury Breviary was published, still further reformed. This edition was ordered by Convocation to be used throughout the whole province of Canterbury, a step which paved the way for the general reception of the Book of Common Prayer. An attempt was made to effect a similar reform in the Roman Breviary by Cardinal Quignonius, a Spanish bishop, who undertook the task at the request of Pope Clement VII. His revised edition of the Breviary appeared in 1536, and, in accordance with its motto, ''Search the Scriptures," &c., was characterised by the prominence which it gave to lections from Holy Writ. It was intended mainly for the use of the regular and secular clergy. Though recommended by Pope Paul III., it was never formally authorised, and, after a limited circulation of some forty years, it was suppressed. It is chiefly interesting as an effort parallel to that of our own Reformers, and as having afforded them some suggestions for the Preface to the Book of Common Prayer. In 1568 the Roman Breviary was again revised, in accord- ance with a decree of the Council of Trent, and was ordered by Pope Pius V. to be used by the clergy of the Church of Rome all over the world. Pope Clement VIII. restored the use of the old Breviary in 1602, and enforced its use under pain of excommunication. It was once more revised in 1631 by order of Urban VIII. However suitable the Breviary might be for religious communities, whose time was wholly in their own hands, its arrangements were obviously unsuited for ordinary parochial congregations ; nor does it appear at any time to have been commonly used by the laity. "Except in monastic bodies," says Neale, " the Breviary as a Church Office is scarcely ever used as a whole. You may go, we do not say from church to church, but from cathedral to cathe- dral of Central Europe, and never hear matins save at high festivals. In Spain and Portugal it is somewhat more fre- quent, but there, as evervwhere, it is a clerical devotion ex- 14 THE MISSAL AND MANUAL. clusively." Even previous to the Reformation it was customary to accumulate the daily services, i.e.^ to celebrate two or three of them together. The framers of our own liturgy very wisely aggregated matins, lauds, and prime, as a morning service, and vespers and compline for evensong ; in each case avoiding all needless repetitions. It is not generally known that the Roman Breviary and Missal were not used by Romanists in this country until about a century and a half ago, when they were introduced through the influence of the Jesuits, who were allowed to use no other. Up to that time the Sarum Use continued to be fol- lowed. James I.'s copy of the Sarum Missal is still preserved in the Cathedral Library of Worcester. In surrendering the old Sarum Use for a foreign liturgy, the adherents of the Roman schism surrendered the last link which united them to the Na- tional Church. The daily offices most commonly used by the laity were entitled " The Hours." Of these Hours there were various forms, but the most famous "was the *' Hours of the Blessed Virgin," which was commonly called the Little Office, in contradistinction to the Divine Office, or larger service of the Breviary. This Office is of great antiquity, for we find its use enjoined upon certain orders of monks, in addition to the Divine Office, as early as the sixth century. It was re- vised in 1056. As it was intended rather for the private use of the laity than for public worship, it varied very consider- ably in its contents. In its fullest form it contained the Hours of the Virgin, the Litany, the Dirge, the seven Peni- tential Psalms, Occasional Prayers, &c. Many of the prayers were in the vernftcular tongue. The Missal is an expansion of the ancient Sacramen- tarium, and derives its name from containing the service of the Mass (Missa) for the various days of the year. A re- formed edition of the Sarum Missal was published in 1533, *• in which special care was taken to provide an apparatus for enabling the people to find out the places of the Epistles and Gospels" (Blunt). From the Sarum Missal we immediately derived most of our Collects, Epistles, and Gospels. The fixed part of our Communion Service is partly original, and partly derived from the primitive liturgies. The Manual, or Ritual, contained all those occasional Offices which could be administered by a priest; such as Baptism, Matrimony, Churching of Women, Visitation of the Sick, Burial, &c. In these offices our Prayer- book has closely followed the Salisbury Manual. MEDIEVAL PRIMERS. 15 The Pontifical * contained those Occasional Offices which could be administered by a bishop only ; such as Confirma- tion, Ordination, &c. Our Ordinal follows the old Pontificals in all essential matters, but omits most of those ceremonies and rites of human devising which had gathered round the simple ritual of the primitive Church. The Primers were brief manuals of devotion and ele- mentary religious instruction. The earlier ones contained, probably, merely the Creed, Lord's Prayer, and Ten Com- mandments ; the later were much fuller. They were occa- sionally composed in English wholly, but sometimes partly in English and partly in Latin, Subjoined is the Creed, as given in Blunt's "Key to the Prayer-book," from a Primer of 1400 : — " I bileue in god, fadir almygti, makere of heuene and of erthe : and in iesu crist, the sone of him, oure lord, oon alone ; which is conceyued of the hooli gost : bom of marie maiden : suffride passioun undir pounce pilat : crucified, deed, and biried : he went down to hellis : the thridde day he roos agen fro deede : he steig f to heuenes ; he sittith on the rigt eyde of god the fadir almygti : thenns he is to come for to deme \ the quyke and deede. I beleue in the hooli goost : feith of hooli chirche : communynge of seyntis : forgyvenesse of synnes : agenrisyng § of fleish, and euerlastynge leyf. So be it." This Primer contained : — , 1 . Matins and the Hours of our Lady ; 2. Evensong and compline; 3. The Penitential Psalms ; 4. The Psalms of Degrees (cxx.-cxxxiv.) ; 5. The Litany; 6. The Placebo (the vesper hymn for the dead, which began with the words Placebo Domino) ; 7. The Dirge (the Office for the dead, so called from the opening words of the anthem, Dirige in conspectu tuo viam meanif Ps. v. 8) ; 8 The Psalms of Commendation (Ps cxix.); * Pontifical, from Latin Pontifex, the name given to persons appointed to preside over the religious rites in ancient Eome. According to Varro, the name originated in the fact that the priests made and kept in repair the bridge orer the Tiber for the performance of sacred rites on the other side. A more plausible explanation of the word is that which supposes it to be a corruption of pompifex, the conductor of the pompa, or solemn processions. Comp. Tvevrt and Tr^fx-t in Greek. For the change of the m into n, compare eundem, quorundam. See Wedgewood. t Steig, i.e., ascended {stigan, to climb). Cf. stirrup (stig-rap), a mount- ing rope ; stei (Yorkshire), a ladder. I Deme, i.e., judge. Cf. doom, dempster, the name given to judges in the Isle of Man. ^ Agenrisyng, i.e., Kesurrection (again -rising). l6 FKIMERS, 9. Pater Noster ; 10. Ave Maria ; ir. The Creed; 12. The Ten Commandments; 13. the Seven Deadly Sins. Various books were issued in the reign of Henry VIII under the name of Primers, more or less resembling the one of which we have given an analysis. Marshall's Primer, published in 1530, is the first which gives signs of the tendency to doctrinal reform, the editor omitting the Litany on account of the invocation of saints which it contained. A second edition, issued in 1535, restores the Litany, but warns against the aforesaid invocations. In 1539 a Primer was published by Hilsey, a Dominican friar, afterwards Bishop of Eochester, '* at the commandment of the right honourable lord Crumwell.*' This Primer con- tained many improvements, and omitted most of the invo- cations of saints in the Litany. "It contains an order 'for bidding of the beads,' which is the basis of our bidding prayer, enjoined by the fifty-fifth canon. In another respect also it was followed by our Reformers ; for where the Epistles and Gospels differ from those of the Missal, they generally agree with the lessons for Sundays and holydays in Bishop Hilsey' s Primer" (Humphry). This Primer was followed by King Henry's Primer, which was set forth in 1545 "by the King's Majesty and his Clergy, to be taught, learned, and read ; and none other to be used throughout all his dominions," It contains the Litany in nearly its present form. Cranmer's hand is clearly traceable in its composition. Besides the books we have noticed, Horn-books, containing the Lord's Prayer, Creed, and Ten Commandments, were largely used by the poorer classes. Indeed from the earliest times the English Church endeavoured to familiarise the laity with the great formulas of religion in their mother tongue. Thus in the eighth century we find Egbert, Arch- bishop of York, enjoining " that every priest do with great exactness instil the Lord's Prayer and Creed into the people committed to him, and show them to endeavour after the knowledge of the whole of rehgion, and the practice of Chris- tianity." A similar canon of iElfric, Archbishop of Canter- bury (994-1005), enjoins the clergy to " speak the sense of the Gospel to the people in Enghsh, and of the Pater Noster, and the Creed, as oft as they can, for the inciting of the people to know their belief, and retaining their Christianity." TRANSLATIONS OF THE BIBLE. 17 The various translations of the wliole or of parts of the Scriptures into the vernacular now appearing with increased frequency, paved gradually the way for an English Liturgy. It was a natural step from a translated Bible to a translated Prayer-book. Even before the conquest large portions of the Bible were translated into the mother-tongue. Mr. Thorpe has edited an English version of the Gospels, which probably dates from the ninth or tenth century. It is divided into sections, with headings, stating on what occasions they should be used ; e.g. : — " This Gospel shall be read on Mid-summer's-Mass-even." ** This shall be read on Wednesday in the fifteenth week over Pentecost."* ** This Gospel shall be read on the Mass of All Saints." From that time forward translations became more and more frequent, and clearly prove the wide-spread desire of the laity to obtain an intelligent acquaintance with the truths of rehgion, and follow them to their original source. Perhaps the greatest help rendered to the English Keform- ation was the circulation of printed copies of translations of the Holy Scriptures. Wiclif's translation had doubtless done much towards the correction of current doctrinal errors and of ecclesiastical abuses, but the great expense of multiply- ing MS. copies must have limited its influence to a compara- tively small area. In 1525 appeared a printed translation of the New Testament by William Tyndal, who five years before had declared, that he would cause '* a boy that drive th the plough " to know more of Scripture than many of the clergy then knew. It is important to notice, that this trans- lation was not made under authority. It shows, as the efforts of Wiclif show, that in the work of Keform private individuals anticipated the action of the Crown and the State. Hence the absurdity of attributing the Reformation to the caprice of a headstrong sovereign aided by an obsequious Parliament Tyndal was obliged to go into exile to publish his New Testa- ment. The first edition was issued from Cologne. Later editions were issued from Hamburg, Worms, Antwerp, Mar- burg, Strasburg, and Bergen-op-Zoom. In 1535 appeared a complete printed translation of th6 Bible by Miles Coverdale. It was probably published at Zurich, and, as it is dedicated to the king, may have been sanctioned by him. New editions of this Bible appeared in 1537, i539» 155O' and 1553. • The practice of countit.g the Sundays from Trinity Sunday bad not yet been commenced. 3 18 TRANSLATIONS OF THE BIBLE. In 1537 another complete translation of the Bible was pub lished. According to tradition its translator was John Rogers, the first Martyr who suffered in the Marian perse- cution, but it bore on its title-page the assumed name, "Thomas Matthew." This version was published under the king's license, and a copy was ordered to be set up in every church, at the joint exjiense of the clergy and the parish. In its notes are to be found strong protests against the doctrine of Purgatory, and a distinct assertion of the difference between the Apocrypha and the canonical books of Holy Scripture. Speaking of the word Purgatory, the editor says " it is not in the Bible, but the purgation and remission of our sins is made us by the abundant mercy of God." This teaching was in advance of the age, and in an edition pub- lished in 1539 the notes are toned down. It was of Matthew's Bible that Cranmer said he would rather have the news of its being licensed than a thousand pounds. Taverner's Bible, which appeared in 1539, was httle more than a revised edition of the version of Rogers. The same year appeared the most important of all the versions published in the reign of Henry VIII. This was the Great Bible, which, from the preface having been written by Cranmer, is commonly called Cranmer's Bible. The engraving on the title-page forcibly illustrates the change that had taken place since Tyndal's Testaments were smuggled into England, only to be bought up and burnt by the common hangman. The king is represented on his throne handing Bibles to the Bishops, who, in their turn, distribute them among the people. This version was reprinted again and again, and from it were subsequently taken those selections of Holy Scripture which were incor- porated into our Liturgy. The Psalms and the Offertory Fentences are still retained in the form in which they appear in Cranmer's Bible, but the old version of the Epistles and Gospels was in 1662 superseded by the Authorised Version of 161 1. Before quitting this subject, it is only fair to Tonstal's memory to say, that though he had endeavoured to prevent the dissemination of Tyndal's New Testament, he took part in the translation of Cranmer's Bible. By a proclamation in 1541, every parish was ordered to *•' buy and provide Bibles of the largest and greatest volume, and cause the same to be set and fixed in the parish church." The price of the Bible unbound was fixed at los., that is, about 6/. I or. of our money. A few of these Bibles, with the THE TEN ARTICLES. 19 chains attached to them by which they were "fixed," are still to be seen in some of our old churches and cathedrals. Shortly after, we find the Upper House of Convocation ordering that '* every Sunday and holiday throughout the year, the curate of every parish church, after the Te Deum and Magnificat^ should openly read to the people one chapter of the New Testament in English, without exposition ; and when the New Testament was read over, then to begin with the Old." Surely it speaks well for the English Reformers, that, before they engaged in the revision of the doctrines and services of the Church, they did their utmost to spread abroad the Bible and familiarise the people with its contents. It was an earnest of that principle which they so rigidly carried out, of appealing to the Law and tlie Testimony. It was, moreover, a taking of the whole nation into counsel. In 1536, Henry VIII. issued Ten Articles, which had been drawn up by Convocation, for the purpose of removing the difi*erences that were now agitating the Church, and of *' stablishing Christian quietness." These Articles declared, that while the worship of images, the invocation of saints, and the rites and ceremonies of public worship were highly profitable, and ought to be retained, they had no power in themselves to remit sin or justify the soul. The Ten Articles were embodied by Convocation in a book, entitled The Institution {i.e. Instruction) of a Christian Man ; but more commonly called The Bishops' Book. It was published in 1537, and contains an exposition of the Apostles' Creed, the Seven Sacraments, which it divides into three of a higher and four of a lower order, the Pater Noster the Ave Maria (" Hail Mary full of grace ; the Lord is with thee : blessed art thou among women, and blessed is the fruit of thy womb"), and two articles on Justification and Purgatory. A revised edition of the BisJiops' Book was published in 1543, under the sanction of the King and Convocation. It bore the title of A Necessary Doctrine and Erudition for any Christian Man. To distinguish it from its predecessor, it is commonly called The King's Book. It bears distinct traces of that reaction in favour of Romish teaching which marks the period of Gardiner's influence over Henry, and which had led to the enactment of the statute of the Six Articles, otherwise known as '' The whip with six strings " — a statute rendering it a capital offence to deny transubstantia- 20 HERMANN'S CONSULTATION. tion, and assigning severe penalties for denying the sufficiency of communion in one kind, the obligation of priestly celibacy and vows of chastity, the efficacy of private masses for the dead, and the duty of auricular confession. It is highly significant that this temporary Komish reaction was accom- panied by restrictions on the reading of the English Bible. That privilege was now confined to the nobility and gentry. Any artificer, apprentice, journeyman, servant, or labourer. or any woman not of noble or gentle birth, who dared to read the Scriptures, incurred thereby the liabihty to a month's imprisonment for each offence. This policy on the part of the Komanists proved suicidal, for the people naturally came to the conclusion that the evidence of the Bible would not be suppressed unless it were unfavourable to those who withheld it. Two foreign liturgical works should here be mentioned which supplied various hints to our Reformers in compiling the Prayer-book. The first of these. The Simijlex ac Pia Deliheratio, commonly called *■ The Consultation of Hermann, Archbishop of Cologne," was compiled by Melancthon and Bucer, and based upon the service which Luther had drawn up for the use of Brandenberg and Nuremberg. It was first published in 1543 in German. A Latin translation ap- peared in 1545, which was rendered into English in 1547, under the following title : ** A simple and religious consul- tation of us, Herman, by the grace of God Archbishop of Cologne, and Prince Elector, &c., by which means a Chris- tian reformation, and founded in God's Word, of doctrine, administration of the divine Sacraments, of ceremonies, and the whole cure of souls, and other ecclesiastical ministries, may be begun among men committed to our pastoral charge, until the Lord grant a better to be appointed by a free and Christian council, general or national, or else by the States of the Empire of the nation of Germany, gathered together in the Holy Ghost." It is noteworthy that a second edition of this English translation appeared in 1548. The exhortations in our Communion office and considerable por- tions of the office for the Baptism of Infants are partly taken from this source. The other foreign liturgy to which reference has been made was Calvin's Directory for the use of the reformed church at Strasburg. It was written in French, and afterwards published in Latin, a.d. 1545. The Reformers at Strasburg were obliged to flee from that city on account of persecution, CALVIN'S DIRECTORY. 21 and came over to England, where the poorer refugees met with a hospitable reception. They were settled at Glaston- bury. Their order of service was published in Latin in 1 55 1 by their pastor, Valerandus PoUanus (Pullain). From this work we probably derived the Introductory Sentences, and the Exhortation, Confession, and Absolution, which appear for the first time in the Prayer-book of the following year. We have now taken a tolerably complete survey of the quarry whence the chief part of the materials of the Prayer- book were extracted. We have noticed the old Service-books of the Church, the various translations of the whole or por- tions of the Bible, and the rudimentary treatises which were used to instil into the minds of the people the fundamental doctrines of religion. We shall next trace the building-up of the Prayer-book itself. In 1542, a Committee of Convocation, consisting of Shaxton, Bishop of Salisbury, Goodrich, Bishop of Ely, and six clergy from the Lower House of Convocation, was ap- pointed, with the King's sanction, to consider the whole question of revising the Service-books. *' These books, which the Archbishop signified it was the King's pleasure they should be examined," says Strype, " were all Mass-books {i.e. Missals), Antiphoners {i.e. Anthem-books), and Portuises {i.e. Breviaries) : that they should be corrected, reformed, and castigated from aU manner of mention of the Bishop of Rome's name ; and from all apocryphas, feigned legends, superstitious oraisons {i.e. prayers), collects, versicles, and responses; and that the names and memories of all saints which be not mentioned in the Scriptures, or other authentic doctors, be put away." The religious orders, by whom the Breviary had been mainly used, having been now abolished, it was generally felt that a Prayer-book, constructed on different principles, and suited to the wants of the Church at large, was needed. For a time the action of the Committee was greatly im- peded by the statute of Six Articles already alluded to, and the most important fruits of their labours were not published until after the King's death. This delay was in many respects an advantage, inasmuch as it allowed the English Beformers sufficient time to discuss proposed alterations, and gave them an opportunity of profiting by the liturgies and experience of the Continental Reformers. How well the delay was utilised we may see in the completeness and 12 LITANY IN ENGLISH. soundness of the first Prayer-book of Edward VI. Scar eel j anything which the Committee did had to be undone. The first task which the Committee set themselves was to « f^ \, >V »"*>? In Ps. xviii. 4, we find the expression ** the pains of hell," i.e., of death. The root of the word is helan^ to cover. So unliell meant to uncover. In the words ''I am alive for evermore, Amen ; and have the keys of hell and of death " (Rev. i. 18), "hell" means not merely the place of tor- ment, but the whole of the unseen world. *' Quick," means (i) living, (2) having the activity of life. "The quick" is the living, sensible flesh. " A quick-set hedge '' is a living hedge. Comp. "quick-sand," " quick- lime," "quick-silver." " The word of God is quick and powerful," Heb. iv. 12. LYI. 5, " They daily inistake my words, ^^ i.e., they intention- ally misconstrue my words and wrest them from their mean- ing. " Mistake " is now used in the sense of " involuntary misunderstanding." 8, " Thou tellest my flittings,'" i.e., thou numberest my wanderings. For "tell" see note on xxii. 17. "Flit" is still commonly used in Scotland and the north of England for " change of abode." The marginal reading for " Get you far off "in Jer. xlix. 30, is "Flit you quickly." Comp. the proverb, " Fools are fain of flitting and wise men of sitting." LVIII. 3, " The ungodly are froward, i.e., perverse, thwart, cross. "Froward " is /rom-ward, the opposite of " toward." Comp. "And he went on frowardly" (Heb. turning away. See margin), Isa. Ivii. 17. 6, " that runneth apace,'' i. e., quickly, swiftly. Comp. "Kings of armies did flee apace," Ps. Ixviii. 12 (A. V.). " 111 weeds grow apace." Fr. pas, a pace. 7, "like a snail," which wastes away as it goes. 8, " Or ever,'' i.e., before ever. Comp. " Or ever the earth or the world were made," Ps. xc. 2. "Or ever they came at the bottom of the den," Dan. vi. 24. This "or" has no connection with the conjunction "or." It is the 0. E, (Br, before, and is connected with early, erst, erewhile, ere. In Eccles. xxiii. 20 we read, " He knew aU things, ere ever they were created." In Num. xi. 33, xiv. 11, of the A. V. (Ed. 161 1) we find yer used in the same way as or. LIX 15, ** and grudge if they be not satisfied," i.e., complain, murmur. Comp. " served without a grudge or grumbhngs " (Tempest, Act i. Sc. 2). LX. 8, '' ivashjjot," i.e., a basin for washing in. The' Psalmist says that he has compelled the subjugated kingdom of Moab to render to Israel the most degraded of services. LXII. 7, " In God is my health," i.e., my salvation. See note on xxii i. A. V. " In God is my salvation." fO'A .GLOSSARY TO PSALTER. LXII. 9, ** Deceitful upon the weights,'' i.e., found hollow and deceptive when placed in the balance. LXV. 8, ** the outgoings of the morning and evening,''* i.e., the extreme limits of the east and of the west. *' Outgoings" occurs in Josh, xvii 9, 18, *' And the outgoings of it were at the sea." LXVL 8, ** Who holdeth our soul in life,'' i.e., alive. "In the older stages of the language the meanings that we now discriminate by on and in are confused, and are both ex- pressed by an, on, un, in, or in composition by the contrac- tions a and 0." — Craik. Comp. *' Thy will be done in earth." " The Sermon in the Mount " (heading to St. Matt. v.). II, "a wealthy 'place," i.e., a prosperous place. " Wealth " was originally applied to all kinds of prosperity, and not, as now, exclusively to riches. Comp. '* In all time of our wealth " (Litany). " I will give thee riches and wealth," 2 Chron. i. 12. " She may ever . . . study to preserve thy people committed to her charge, in wealth, peace, and godli- ness " (Communion Service). LXVII. 2, ^^ thy saving health," i.e., thy salvation. This expression has been incorporated with the clause in which it occurs in the prayer *' for all sorts and conditions of men." LXVIII. 6, " hut letteth the runagates continue in scarceness.** A. V. " But the rebelHous dwell in a dry land." The derivation of ''runagate," is doubtful. Some connect the element '' gate " with the 0. E. •' gate," meaning way. Comp. " gang your gait." If this view be correct, the literal mean- ing of ** runagate " is ''runaway." But others derive it from the Fr. word renegat, an apostate from Christianity. Comp. the Spanish renegador, and the analogously formed word " recreant." In Old Eng. " renegate " is constantly used in the sense of " deserter." Thus in Holland's translation of Livy, we find, " The Carthaginians shall restore and deliver back all the renegates [perfugas] ." See Trench's "English Past and Present," pp. 259, 260. Tyndale renders Gen. iv. 12, " A vagabond and a runagate shalt thou be upon the earth." "Fuller, after remarking that the Ephraimites gave the Gileadites reproachful language, calling them Eunagates (in our translation, fugitives, Judges xii. 4), adds, in refer- ence to Jephthah's victory over them, * How willingly would those who called others Runagatss, have been now Run- aways themselves'" (Quoted by Davies). Adams speaks of " runagates, renegades, that will not be ranged (like wander- ing planets) within the sphere of obedience." The close GLOSSARY TO PSALTER. 103 connection between the meaning of ** runagate " and " rene- gade/' and the similarity in form of the words, probably led to their confusion. Scarceness means scarcity, poverty. LXVIII. 13, " Though ye have lien among the pots,'' i.e., though ye have lain among the pots. The translators would seem to have thought the allusion was to the time when the Israehtes were engaged among the brick-kilns and furnaces of Egypt. For another instance of the participle " lien," see Gen. xxvi. 10. A more correct rendering would be, " When ye shall lie down among the folds," i.e., when the war being over ye shall lie down in peace. 31, '* the Morians' land," i.e., Ethiopia, the land of the Moors. " Moor," in old English, was applied loosely to all people of black complexion. Lat. Maurus, an in- habitant of East Africa. From Gr. navpog, black. Comp. ** blackamoors." " ikfomc^-dance," i.e., Moorish-dance. LXIX. 5, " my simpleness," i.e., my folly. A. V. *' foolish- ness." Here used in a bad sense. ** Simple " primarily means artless, guileless. Comp. Eom. xvi. 19, ^'simple concerning evil" (marg. "harmless";. It is derived from the root sim, one (cf. semel, once ; simul, at once ; semita, a foot- path for one ; singulus, each by himself), and plica, a fold. Archbishop Trench and others derive it from sine plica, with- out a fold, but the analogy of the Gr. airXooe (from lina, in one way), the 0. E. anfeald, i.e., one fold, and the Lat. series duplex, triplex, &c., seem to favour the derivation from sim and plica. 23, ** the things that should have been for their wealth,'* i.e., for their welfare, their advantage. See note on Ixvi. 11. LXXI. 6, "a monster,'" i.e., a wonder, a marvel, an object to be pointed at. Lat. monstrum, monstro, to show. A. V. a " wonder." LXXII. 4, ** the simple folk,'' i.e., the poor as distinguished from ''gentle-folk." We still speak of ** gentle and simple," in the sense of high-born and low-born. Cf. ** the simple and needy," ver. 13. A. V. ** the poor and needy." LXXIII. 8, " they corrupt other," i e., others. This obsolete plural is of common occuiTence in the Bible. Comp. "and there were also two other, malefactors," St. Luke xxiii. 32 (note the punctuation in this instance). See also Philip, ii. 3 ; iv. 3. The old form of the plural of "other" was othere. The final e was probably dropped first in pronunciation, and then in spelling. I04 GLOSSARY TO PSALTER, LXXIII. 27, ** it is good for me to hold me fast by God" i.e., to hold myself near to God. A. V. " to draw near to God," Latin version: ^'Mihi autem adharere Deo honum est.'* Comp. " Abide hevefast by my maidens," Euth ii. 8 ; see also ver. 21. LXXVI. 3, ** the battle,'' i. e., the army or battalion. Comp. '* And set the battle in array against the Philistines," I Sam. xvii. 2. " Their battles are at hand" (Julius CcesaVf Act V. Sc. i). 12, ^' He shall refrain the spirit of princes,''^ i.e., bridle, restrain. Lat. frenum, a bridle. Comp. *' He that refraineth his lips is wise," Prov. x. 19. LXXVII. 4, " Thou holdest mine eyes waJdng" i.e., Thou keepest me from sleeping. 10, " the years of the right hand of the Most Highest,'' i.e., the years in which the Most High showed the strength of His right hand. LXXVin. 10, ^^ being harnessed.'^ A. V. "being armed." Comp. ''The children of Israel went up harnessed out of Egypt," Exod. xiii. 18. "Let not him that girdeth on his harness," &c., i Kings xx. 11. "He taketh from him his harness wherein he trusted," Luke xv. 22 (Tyndale). In Old Eng. " harness " was used generically for trappings or accoutrements of any kind, whether intended for man or beast, for peace or war. So harnais, in French, is applied to the trappings of both horse and man. 31, ''the wealthiest," i.e., the strongest, the most vigorous. See note on Ixv. 11. LXXXI. 6, " and his hands were delivered from making tliA pots." The word translated "pots "means baskets, and is rendered in the Septuagint by kS^ivoq, in the Vulgate by cophinus, a word which has passed into English (in the form of " coffin") with a different meaning. The reference may be to the baskets used by the Israelites in carrying clay and bricks in Egypt, or to the manufacture of burial urns. 8, *' the waters of strife," Meribah. See note ou Venite, ver. 8. LXXXII. I, '' He is a Judge among gods," i.e., among judges and magistrates, and all who rule or administer judg- ment in God's name. Cf. " I have said. Ye are gods," ver. 6. LXXXIII. 13, ''make them like unto a wheel" (pone illos at rotam), rather, like a whirl, i.e., like the chaff or the dust whirled round and dispersed by the wind. C£ Is. xvii. 13. GLOSSARY TO PSALTER. los LXXXVI. 14, ^^ihe congregation of naughty men:' A. V. " the assembly of violent men." Naughty formerly meant bad, wicked, and was not used in its present milder sense. So naught was used in the sense of *' bad" (see 2 Kings ii. 19.), and naughtiness in the sense of *' wickedness." Comp. Prov. vi. 12 ; XX. 14; xi. 6. The primary meaning of naught would seem to be nothing {ne, not ; aht, anything). "Naught" and ** nought " are only different forms of the same word. LXXXVII. 6, ** The Lord shall rehearse it;' i.e., tell it. Fr. rehercer, to repeat what one has already said. Properly, to go over again like a harrow (Fr. herce) over a ploughed field. (Wedgwood.) The word rehearse originally involved, as at present, the idea of repetition, but in the Bible we find it in the sense of *'tell," ♦' recite." Comp. i Sam. xvii. 31. Judg. V. II. Ps. Ixxxvii. 7, "The singers also and trum- peters shall he rehearse.'' ^^ Rehearse the articles of thy beUef " (Catechism). 7, ^^ All my fresh springs shall he in thee;^ i.e., all my sources of joy and strength. LXXXYin. 2, ^*rny life draweth nigh unto hell,** i.e., to the^ grave. 3, " counted,'' i.e., accounted, looked upon. Comp. " Behold, we count them happy which endure," Jam. v. 11. 18, "m^/ lovers," i.e., intimate friends. Comp. '* My lovers and my neighbours did stand," &c., Ps. xxxviii. II. " Eomans, countrymen, and lovers " (Julius Casar), LXXXIX. 20, " thou spakest sometime in visions," i.e., for- merly. Comp. " In the which ye also walked sometime," Col. iii. 7. *' Which sometime were disobedient," i Pet. iii. 20. " Sometime fellow of," &c. XC. 2, *'or ever the earth," &c., i.e., before the earth, &c. See p. loi. — 15, " Comfort us again now after the time that Thou hast plagued us." *^Aitev" heve m.ea,ns according to. Let our comfort be proportioned to the afflictions we have undergone. See note on Ps. xxviii. 5. XCI. 3, ** the noisome pestilence,*' i.e., the noxious or in- jurious pestilence. Com. " Noisome weeds," Job xxxi. 40 (margin); " noisome beast," Ezek. xiv. 21 ; " noisome sore,' Rev. xvi. 2. Noisome seems to be a corruption of Fr. imisant, injuring, and formerly meant not merely offensive, as now, but positively hurtful Cf. " noisome lusts," i Tim. vi. 9 (Genevan Version). The last syllable, -sant, may have been confounded in course of time with the English affix -some. io6 GLOSSARY TO PSALTER, We have " nuisance " from the same source. The first part of the word, noi-, appears in *' &nnoy.'' The second part, -somef may, of course, be our ordinary affix some, as in hand- some, buxom (0. E. bucksome; G-. biegsam), &c. Diez derives annoy (Ital. annoiare ; Fr. ennuyer) from the Lat. phrase es&e in odio. XOII. lo, " Mine eye also shall see his lust of mine enemies,'' i.e., its desire concerning mine enemies. So **mine ear shall hear his desire." 13, '* shall be fat and well-liUng,-' i.e., well-pleas- ing. *' Like " formerly meant to please. Comp. Esth. viii. 8, ** As it liketh you." ** His countenance likes us not " (Lear). XCIV. 10, ** He that nurtureth the heathen,'* i.e., in- structeth. So ** nurture" is used in the sense of training, cultivation. Eph. vi. 4, *' Bring up in the nurture and admonition of the Lord." Lat. nutrio, to nourish. XCVII. 4, *' His lightnings gave shine," i.e., sheen, lustre. Comp. ** Now sits not girt with tapers' holy shine." — Milton's *' Christmas Ode." XCVin. 7, ** shawms." The " shawm " appears to have been a kind of rude clarionet. XCIX. I, '' He sitteth between the cherubims." Comp. **And I will commune with thee from above the mercy-seat, from between the two cherubims," Exod. xxv. 22. 4, *' The King's power loveth judgment," i.e., the King, powerful though He be, delights in justice. " thou hast prepared equity," A. V. " Thou dost establish equity." 8, ^^ and pxinishedst their own inventions," i.e., thou punishedst them for the ingenuity they showed in finding Qew ways of violating Thy laws. CL 7, " a high stomach," i.e., an arrogant, wilful spirit. Comp. ♦* And stirring up her womanish thoughts with a manly stomach" 2 Mace. vii. 2. " High- stomached are they both, and full of ire " {Rich. H.). ** He was a man of unbounded stomach " (Hen. VIH.). CII. 6, " I am become like a pelican," &c. The point of comparison is the solitude of the Psalmist. 7, " a sparrow that sitteth alone. '^ It is clear, from the description here given, that some other bird than the sparrow must be referred to. The sparrow is gregarious and not solitary. cm. 5, "lusty," i.e., vigorous, strong. Comp. Ps. Ixxiii. GLOSSARY TO PSALTER. 107 4, and Judg. iii. 29. So ** lustily " is used in the sense of vigorously in Ps. xxxiii. 3. cm. 10, " after our sins,'' i.e., according to our sins, as we have deserved. This verse is introduced into the Litany. CIV. 3, " Who layeth the beams of his chambers,'' i.e., who buildeth his dwelling-place. "Beam" means literally a tree. (Comp. bog- beam, horn-beam, Ger. baum) ; in its secondary sense, a tree lopped and dressed for use. 16, " The trees of the Lord," ie., the trees planted by the Lord and not by man, the indigenous trees that are not indebted to human culture. Comp. *'the goodly cedars," Ps. Ixxx. 10, where the marginal reading gives " the cedars of God.'' 18, ** The conies." The Psalmist probably refers to the Syrian hyrax, which somewhat resembles the English rabbit, but hves among the rocks. Comp. Prov. xxx. 26, '* The conies are but a feeble folk, yet make they their houses in the rocks." 26, " that Leviathan." The reference seems to be to the whale, Comp. " Canst thou draw out leviathan with an hook ? " &c., Job xli. i, 2. CV. 9, 10, *^the oath that he sware unto Isaac; and appointed the same," &c. A. V. ** and confirmed the same." 13, ** What time as," i.e., when. This curious adverbial phrase occurs in Ps. Ixxxi. 7. See also Num. xxvi. 10, " What time the fire devoured two hundred and fifty men." Job. vi. 17, " What time they wax warm." 15, **mine anointed," i.e., all whom I have chosen to carry out my designs. The time indicated shows that the primary reference must be to the patriarchs. So *' the pro- phets," in the latter part of the verse, must be understood as including all those servants of God who spoke in His name, and not merely tiiose who predicted future events. 19, ** Until the time came that his cause icas known." A. V. "until the time that his word came," i e., until the time that the words which he spoke to his fellow-prisoners in interpreting their dreams were fulfilled. " The word of the Lord tried him," i.e., proved him by the sufferings which it appointed him to undergo before the time of his deliverance came. CVI. 13, ^* and would not abide his counsel." A. V. "they waited not for His counsel." They would not patiently trust in His promises and wait for their fulfilment. "Abide," in Old English, is frec^uently used in the sense of to wait. lo8 GLOSSARY TO PSALTER. Comp. Ps. xxxvii. 7, •* Hold thee still in the Lord, and abide patiently upon Him." A. V. " wait patiently for Him." CVI. 14, " But lust came upon them in the nildernesss,'* i.e., the desire of flesh. See Num. xi. 4, '* And the mixt multitude that was among them fell a lusting." (Margin, Heb. ** lusted a lust.") 15, "and sent leanness withal into their soul,'' i.«., with abundance of flesh He sent spiritual impoverishment. There may, however, be a reference to the great plague with which the Israelites were visited at Kibroth-hattaavah (Num. xi. 33). 24, " they thought scorn,'' i.e., made light of, despised. Comp. ''And he thought scorn to lay hands on Mordecai alone," Esth. iii. 6. 28, ''The offering of the dead," i.e., either sacrifices offered to lifeless idols or to deceased human beings. The contrast is with the living God. Jer. x. 3-10 ; Ps. cxv. 4-7. 33, "unadvisedly," rashly, without due considera- tion. Comp. I Mace. v. 67, *' They went out to fight unad- visedly." The words referred to are found in Num. xx. 10, " Hear now, ye rebels," &c. 36, " which turned to their, own decay." A. V. ** were a snare unto them." The idols which they adopted became a source of injury and weakness to them. 42, "inventions," i.e., new transgressions, wicked innovations. 43, " complaint," i.e., cry. So A. V. " Complain " and " complaint " did not formerly carry with them any sense of injury, but only that of suffering. CVn. 17, "plagued," i.e., punished. Lat. plaga, a blow, stripe. Comp. "the ten plagues." " Through st>ny plague or trouble," ver. 39. 39, "minished," t.«., diminished, reduced. Comp. " The faithful are minished from among the children of men," Ps. xii. I. ** Ye shall not minish ought from your bricks,'* Exod. V. 19. CVni. 7, "I will . . . mete out the valley of Succoth," i.e., I measure it out into portions for distribution. Comp, *' AVith what measure ye mete," St. Matt. vii. 2. " Meteyard" which occurs in Lev. xix. 35, means a measuring rod. 8, " Ephraim also is the strength of my head" A. V. " the defence of my head." Ephraim was one of the most powerful tribes. 9, " Judah is my lawgiver," i.e., has the political pre-eminence in being the seat of government and law. GLOSSARY TO PSALTER. 109 CVIII. 9, *' Over Edom will I cast out my shoBf** i.e,, either " on Edom will I trample," or, " Edom will I treat as I would the slave who carries my shoes." Comp. St. Matt. iii. 11. ■ *' Upon Philistia will I triumph ^ Cf. Ps. Ix. 8, ** Philistia be thou glad of me," or rather, " shout aloud," i.e., hail me as thy conqueror with shouts. 10. '' the strong city,'' i.e., Petra, the capital of Idumasa, which was built in the very rock, and was con- sidered impregnable. See Obadiah. CIX. 3, ^^ they take now iny contrary part,'' i.e., the part opposed to me. A. V. **for my love [i.e., in return for my love] they are my adversaries." — 5, ^^ let Satan stand at his right hand;" rather, **let an adversary (or accuser) stand," &c. It would seem from this passage, and from Zech. iii. i, that the accuser stood at the right hand of the accused. *' Satan " means adversary. 9, *' vagabonds," i.e., wanderers. Comp. "a fugi- tive and a vagabond shalt thou be," Gen. iv. 12. 12, ^' let his name be put clean out," i.e., wholly extinguished. For '' clean," see note on xxxi. 14. 22, *^ and am dnven away as the grasshopper ;" rather, *' as the locust." The reference is to the instan- taneous rapidity with which swarms of locusts are carried away by the wind. ex. 2, ^'the rod of thy power." The rod is here emblema- tical of correction and conquest. 3, ^^ the dew of thy birth is of the womb of the morning." The meaning seems to be, "Thy children shall be numerous as the drops of morning dew." The prophecy seems to refer to the extension of Christ's kingdom. 6, **anc? smite in sunder the heads over divers countries," i.e., the chiefs or princes. A. V. '* He shall wound the heads over many countries." CXII. 10, " the desire of the ungodly shall perish," i.e., the object of his desire. See Prov. x. 28. CXVI. 3, " the pains of hell," i.e., the pains of death. Comp. Ps. xviii. 4, *' The pains of hell came about me." 12, "J will receive the cup of salvation." The allusion is probaWy to ''tlie cup of thanksgiving," which usually accompanied thankofferings for some special mercy . Comp. Num. xv. 3-5. St. Luke xxii. 17. I3» *' right dear in the sight of the Lord is the death of His saints." A. V. " Precious in the sight," &c. The no GLOSSARY TO PSALTER. meaning is the same as if the Psalmist had said, ** Eight dear is the life" &c. ''Dear " has two meanings, (i) costly, or precious ; (2) beloved. The former is the meaning here, and in Ps. Ixxii. 14, " and dear shall their blood be in his sight." " Neither count I my life dear unto myself," Acts XX. 24. CXVIII. 5, ^^the Lord heard me at large.'* A. V. " set me in a large place." See Ps. xviii. 19. Comp. the expressions ** at large," " to enlarge a prisoner." 12, *^ extinct even as fire among the thorns,'* i.e., extinguished as rapidly as a fire among thorns. A. V. '' they are quenched as the fire of thorns." CXIX. 8, ''I will keep thy ceremonies:* A. V. "thy statutes." 20, ** My soul hreaketh out for the very fervent desire:* The A. V. reads, ''breaketh for," i.e., hreaketh down for. 37, "0 turn away mine eyes lest they behold vanity:* A. V. ^^from beholding vanity." "Vanity " here means the hollow pleasures of the world. 42, " my blasphemers:* A. V. *' him that reproach- eth me." "Blaspheme" means literally, "to speak injuri- ously," not necessarily of God. " Blame " is supposed by some to be the same word, contracted in coming to us through the French. 69, " The proud have imagined a lie,** i.e., invented a lie. A. V. " forged a lie." 83, " I am become like a bottle in the smoke:* The allusion is to the leathern bottles of the East, which, from being hung up near the roofs of the tents, become shrivelled with the heat. loi, "J have refrained my feet:* *'^'» withheld my feet. " Refrain " was formerly used as a transitive verb. See note on Ixxvi. 12. 109, "ikfj/ soul is always in my hand:* i-^^i T^J W^ is constantly in danger. Comp. Judg. xii. 3, " I put my life in my hand." i Sam. xix. 5. Job xiii. 14. . 123, *^ Mine eyes are wasted away with looking for thy health,'* i.e., for thy salvation, A. V. " Mine eyes fail for thy salvation." 140, " Thy word is tried to the uttermost" A. V. " is very pure:* The reference is to the refining of gold and silver. Comp. " Thou also hast tried us like aw silver is tried,* Ps. Ixvi. 9. GLOSSARY TO PSALTER. in CXIX. 148, ^^ Mine eyes prevent the night-watches y'' i.e.., I awake before the watches of the night are over. "Prevent,'* means to anticipate, be beforehand with. Comp. **I pre- vented the dawning," cxix. 147 (A. V.). 152, ^^ As concerning thy testimonies y .... thou hast grounded them for every'' i.e., fixed, established them. A. V. ^^ founded them for ever." 155, '^Health is far from the ungodly,*' A. V. " Salvation is far from the wicked." 169, *' my complaint," i.e., my cry. See cvi. 43. CXXI. 6, "neither the moon by night." The reference may be to the influence which the moon was supposed to exert on persons sleeping by night in the open air, or to the dangers of the night over which the moon presides. Comp. "In the day the drought consumed me, and the frost by night," Gen. xxxi. 40. CXXII. 3, " as a city that is at unity in itself." A. V. ** compact together." CXXIV. 2, " They had swallowed us up quick," i.e., alive. See above. CXXV. 3, " the rod of the ungodly cometh not into the lot of the righteous." A. V. *' shall not rest upon." The un- godly shall not permanently have dominion over the right- eous. " Eod " here means sceptre. CXXVI. 5, "as the rivers in the south," i.e., as the dried- up torrents in the southern deserts flow again after a time of rain. CXXVII. 6, ** when they . speak with their enemies in the gate.^' The reference may be either to an assault on the gates of the city, or to a legal contest in the court of justice commonly held at the gate of the city. See 2 Sam. xv. 2. CXXIX. 3, " The plowers plowed upon my back," i.e., furrowed my back with their stripes. CXXXIL 6, " Lo, we heard of the same at Ephrata, and found it in the wood." The reference is to the lost ark. " The report of the ark reached us at Bethlehem-Ephrata ; the ark itself we recovered at Kirjath-jearim, * the town ol i\\Q woods.'' " Cf. I Chron. xiii. 5, 6. 18, ** There shall I make the horn of David to flourish," ie.. There shall I make the power and glory of David to increase. A. V. ** to bud." *' I have ordained a lantern for mine anointed" i.e., I have trimmed a lamp to be an emblem of his glory and prosperity. 112 GLOSSARY TO PSALTER. CXXXIII. 2, ^Hhe skirts of his clothing.'* This is a mis- translation. The Hebrew word means the ** mouth of the garment," i.e., the opening at the neck. See Exod. xxviii. 3^, 32. 3, ''the dew of Hermon which fell upon the hill of Sion.'' The A. V. gives, " And as the dew that descended upon the mountains of Zion." CXXXV. I, " laud,*' i.e., praise. Lat. laudo, to praise. CXXXVII. 5, "cunning,'' ie., skill, knowledge. So the adjective ** cunning" originally meant skilful. The change of meaning which this word has undergone is a striking in- stance of what Archbishop Trench has called " the morality in words." Comp. the similar change of meaning which the word "craft" has undergone. Both words show the uni- versal tendency to make a bad use of knowledge. J, "In the day of Jerusalem," i.e., the day of her capture. The reference is to the unnatural satisfaction with which the Edomites rejoiced at the destruction of Jerusalem. See Ezek. xxv. 12-14; Obad. 10-14. CXXXVIII. I, ^' even before the gods will I sing," i.e., either ''before temporal potentates, the vicegerents of God upon earth," or "before the holy angels," or "before the false gods." CXXXIX. 4, " Thou hast fashioned me behind and before." A. V. "beset me," i.e., thou hast encompassed me for my guidance and protection on all sides. 7, " If I go down to hell," i.e., to the regions of darkness and death. CXL. 2, " Who imagine mischief ," i.e., devise or invent mis- chief. So "imaginations," in ver. 8, means purposes. CXLI. 5, 6, " Let the righteous rather smite me friendly, and re-prove me. But let not their precious balms break my head. A. V. " Let the righteous smite me, it shall be a kindness ; and let him reprove me ; it shall be an excellent oil which shall not break my head." CXLIII. 6, " my soul gaspeth unto thee," i.e., thirsteth or gaspeth with thirst. CXLIV. 12, "as the polished corners of the temple," ie., as the corner pillars, tall and graceful. CXLVII. 4, "He telleth the number of the stars," i.e., he counteth, &c. See note on Ps. xxii. 1 7. CXL VIII. 10, " worms," i.e., all creeping things. So A. V. Comp. " blind-»ro?'w," " canker-u'orm," "silk-worm " &c. The word was formerly used generically." THE LESSONS, (13 THE LECTIONARY. The practice of reading portions of Holy Scripture in Divine service dates from the period after the Captivity, -when synagogues were established all over Judaea as places for pubHc devotion and spiritual instruction. At first the Pentateuch only was read in these synagogues, but when, for pohtical reasons, the Pentateuch was prohibited by An- tiochus Epiphanes in 163 b.c, the Prophets were substituted for it. At a later period, when the Jews had recovered their independence, the reading of the Pentateuch was resumed, but the Prophets held their place side by side with it. That these portions of Scripture were read in the time of our Lord and His Apostles appears from a comparison of Luke iv. i7(*u)va {i.e., a hymn sung responsively by two opposite choirs), and comes to us through the Old English antefn^ which was corrupted into antem or anthem. In the " Promp- torium Parvulorum," anthem is spelt antim. Barrow spells it anthymn, and Dr. Johnson derives it from avri vnvog^ as though it were from the same source as our word hymn. This derivation, in spite of its plausible look, is undoubtedly wrong. The practice of singing hymns and metrical psalms in Divine Service was probably introduced by the Eeformers from the continent. A royal injunction in the year 1559, after enjoining the use of plain-song in saying the prayers, says : — " Eor the comforting of such as delight in musick it may be permitted, that in the beginning or at the end of the Common Prayer, either at morning or evening, there may be sung a hymn or such-like song to the praise of Almighty God, in the best sort of melody and musick that may be conveniently devised; having respect that the sentence [qy. sense ?] of the hymn may be understood and per- ceived." 2. Then these Jive prayers following are to be read here, except when the Litany is read ; and then only the two last are to he read as they are there placed. It has been inferred from the use of the word "then" immediately after the rubric relating to the singing of the anthem, that when an anthem is not sung the five prayers which follow are not to be read (See Blunt, I. 25). This inference derives some siiipport from the fact that up to 1 66 1 matins ended at the third collect. But the usage of the Church is to read the five prayers, whether there be an anthem or not. The rubric in the Scotch Prayer-book of 1637 ran thus: — ''After this collect ended followeth the Litany ; and if the Litany be not appointed to be said or sung that morning, then shall next be said the Prayer for the King's Majesty, with the rest of the prayers following at the end of the Litany, and the Benediction." The Five Prayers. We here pass from prayers for our- selves to intercessions for Church and State : for the Queen, as supreme Head of the State, and, under Christ, of the Church; for the royal family, whose welfare is bound up very closely with that of the nation ; and for the clergy and people. Comp. i Tim. ii. i, 2: **I exhort, therefore, that, THE FIVE PRA VERS. 155 first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men ; for kings, and all that are in authority, that we may lead a quiet and peaceable life in all godliness and honesty." A Prayer for the Queen's Majesty. This prayer is first found in two little volumes of "Private Prayers," pub- lished in 1547. It was inserted in the Primer in 1553 as ** the fourth Collect for the King " at Morning Prayer. In 1559 it was somewhat altered and shortened, and placed, with the ** Collect for the Clergy and People," before the ** Prayer of St. Chrysostom " at the end of the Litany, where it remained till 1661. Previous to this alteration it was addressed to the Second Person of the Holy Trinity, and be- gan thus : — '' Lord Jesu Christe, most high, most mightie kyng of kynges, lord of lordes, the onely rular of princes, the very Sonne of God, on whose ryghte hande syttyng, dooest from thy throne beholde all the dwellers upon earth." The words "King of kings and Lord of lords " are evidently taken from i Tim. vi. 15, where, as in the original form of the collect, they are applied, not to the Father, but to the Son. Compare also Eev. xvii. 14: "And the Lamb shall overcome them ; for He is Lord of lords and King of kings." Freeman finely remarks that, in heaping up all that is noblest and most exalted of temporal dignities in the invocation of this prayer, we only '' pile a footstool for the Throne of the Eternal." " Endue" i.e., endow : not to be confounded with *' endue," as used in the versicle, " Endue Thy priests with righteous- ness," where, as we have seen, it means clothe, invest. Lat. induo. " Wealth,'' i.e., prosperity. An abstract substantive formed from well, like health from hcsl, and formerly used generically for all kinds of prosperity. Comp. i Cor. x. 24: "Let no man seek his own, but every man another's wealth." On this collect Canon Norris remarks: — "It should be remembered, in all our prayers for the Queen, that we are praying for a blessing, not only on one whom we revere individually, but also on one who represents to our minds our unity and majesty as a nation. "When we speak of the head we speak of the whole. In praying God to bless the Sovereign of this realm, we intend to pray for a blessing on our land and nation. Were not this so, it might well seem strange that nowhere in our Prayer-book is there a prayer for England." Freeman calls attention to the fact, that in 156 PRAYER FOR ROYAL FAMILY. all these prayers no less than the gift of the Holy Spirit itself is desired on hehalf of those prayed for. A Prayer for the Royal Family. This collect, the com- position of Arclihishop Whitgift, was inserted in the Prayer- book in 1604; James I., who ascended the throne in 1603, being the first English sovereign after the Eeformation who had children. It originally began, " Almighty God, Which hast promised to be a Father of Thine elect and of their seed," the reference being to such passages as 2 Cor. vi. 17, 18, "And I will receive you, and will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty." At the accession of Charles I. in 1625, as he had at that time no children, the words ** The Fountain of all goodness " were substituted for the old clause, " Which hast promised," &c. Wheatly supposed that the alteration was made because the word *' elect " savoured of Calvinism ; lut this supposition rests on no sufficient foundation, and is, as we have seen, wholly unnecessary. Although the word '* elect" had been greatly abused by the Puritans, it was too deeply rooted in our formularies to encourage attempts, of such a kind as Wheatly suggests, to eradicate it. The present introduction has the advantage of being equally applicable whether the sovereign has children or not. It was replaced by the old introduction in 1632, after the birth of Prince Charles and the Lady Mary, but restored by Laud in 1633. A Prayer for the Clergy and People. This collect is taken from the Sacramenttiry of Gelasius (a.d. 492), and is found in all the Old English Primers. It was placed at the end of the first English version of the Litany published in 1544, and was inserted in the Prayer-book at the end of the Litany in 1559. It has occupied its present place since 1662. ** Who alone tvorJcest great marvels." Comp. Ps. cxxvi. 4: "To Him who alone doeth great wonders." This introduction directs us at once to the Almighty and Everlasting God, as the sole Author of that standing miracle, the Church, which, in spite of the deadly hostility of the world, has never ceased to spread, and which has been preserved through innumer- able dangers from both within and without. Some think that there is a reference to the "great marvels" wrought on the Day of Pentecost, and Bishop Cosin proposed to alter the Invocation thus : " Almighty and Everlasting God, who didst pour out upon Thy apostles the great and marvellous PRAYER OF ST. CHRYSOSTOM, 157 gifts of the Holy Ghost ;*' but the suggestion was not adopted by the Eevising Committee. It was probably felt that the preservation and triumphs of the Church are as great marvels as the original outpouring of the Holy Spirit on the Day of Pentecost. The American Prayer-book has altered the Invocation thus : *' Almighty and Everlasting (jod, from whom Cometh every good and perfect gift." '^ Send down upon our Bishops and Curates.''* (" Prsetende super famulos tuos pontifices.") The word pontijices, used in the Latin original of this collect, comprehended all the clergy, the bishops being distinguished by the title pontijices maodmi. The word ''curate" was formerly used to desig- nate all those who had the cure or charge of souls. *' Vicar " (yicanus) literally means one who fills the place of another, and originally denoted a stipendiary curate, deputed by some spiritual corporation who held the revenues of a benefice to perform the ecclesiastical duties in their stead. In the strict sense of the word, the title of *' curate" is only applicable to priests who have received institution. In French, vicaire corresponds to our " curate," whilst cure answers to our "vicar or rector." ^'The healthful spirit of Thy grace'^ (" Spiritum gratisB salu- taris"), i.e., the life-giving Spirit whom Thou of Thy grace dost send, or by whom Thy saving grace is conveyed. An Old Eng- lish version of this collect, found in a Primer of the 14th cen- tury, more accurately renders the original ''the spirit of heelful grace," i.e., of saving grace. *' Health" is constantly used ^ in old English in the sense of " salvation." We should probably use it in this fuller sense in the Prayer for the Queen. A Prayer of St. Chrysostom.* It is uncertain who was • St. John, called Chrysostom, or Golden Mouth, because of his elo- quence, was born at Antioch, a.d. 344, of noble parentage. His educa- tion was carefully superintended by his mother, Anthusa. At the age of twenty he had already achieved considerable reputation as a pleader. After practising at the bar for some years he resolved on becoming a hermit, and retired to a wilderness near Antioch, where he spent some five or six years in study and prayer. The severity of his life had such an effect on his health that he was obliged to abandon his intention of leading the life of a recluse, and return to Antioch. Soon after his return he was ordained priest. His powers as an orator were now applied to preaching the gospel. He was greatly beloved by the people of Antioch, and when he was appointed patriarch of Constantinople, it was found necessary to carry him off without the knowledge of his fellow-citizens. Hi« zeal in denouncing the profligacy of the Empress Eudoxia brought down upon him her vengeance, and led to his banishment. At the 158 THE BENEDICTION. the author of this prayer. It is found in the Liturgies of St. Basil and St. Chrysostom, but not in the most ancient MSS. of either of them. It occurred at the beginning of the Communion Service. Cranmer placed it, in 1544, at the end of the Litany, and the Eevisers of 1662 introduced it most appro]3riately at the end of matins and evensong. Addressed directly to Christ, as we may see from the conclu- sion and the allusions to His promise (St. Matt, xviii. 20), it serves as a kind of ascription to the prayers which precede it. Moreover it contains one petition which should accom- pany all our prayers, viz., a request that our desires and petitions should be fulfilled only " as may be most expedient for us." It is possible to pray for that which would be inex- pedient. The Psalmist says of the Israelites, that " the Lopd gave them their request and sent leanness into their soul." ^^ Almighty God.'' This address is an interpolation of the translators, and has tended to obscure the fact that 4}he prayer is addressed to the Son. The original begins, ** Thou, who hast given," &c. ** With one accord,'" i.e., with harmony of purpose {(tvii 9. "From sudden death" Sarum Use, *' a subitanea et im- provisa morte," from sudden and unforeseen death. This " clause was strongly objected to by the Puritans on the ground "^^^ ' that we ought always to be prepared to die. At the Savoy Conference they proposed that we should read " from dying suddenly and unprepared." To this the Bishops replied, " From sudden death, is as good as from dying suddenly ; which we therefore pray against, that we may not be unpre- pared." Hooker remarks on this subject : — " Our good or evil estate after death dependeth most upon the quality of our lives. Yet somewhat there is why a virtuous mind should rather wish to depart this world with a kind of treat- able \i.e., gentle] dissolution, than to be suddenly cut off in a moment : rather to be taken than snatched away from the face of the earth. . . . Let us which know what it is to die as Absalom or Ananias and Sapphira died, let us beg of God that when the hour of our rest is come, the patterns of our dissolution may be Jacob, Moses, Joshua, David ; who leisurely ended their lives in peace, prayed for the mercies of God to come upon their posterity ; replenished the hearts of the nearest unto them with words of memorable consola- tion ; strengthened men in the fear of God ; gave them wholesome instructions of life, and confirmed them in true religion : in sum, taught the world no less virtuously how to die than they had done before how to live " (E. P. v. 46). • It has been supposed, from the juxtaposition of "sudden 4^^ death " with ** battle and murder," that sudden death by ^cT^' t' violence was originally referred to here. ^ ^10." Sedition" * i.e. , that spirit of disloyalty of which conspi- racy and rebellion, are the practical outcome. * The word sedition is variously explained. Some derive it from Lat. ge, apart, and do, which in composition generally means "to put." Hence, sedition would mean a putting apart, a separation. Others derive it from se and itio, a going, and explain the word as a going apart, leaving the body politic to make a separate cabal. If this be the correct derivation, the d is probably the terminal letter of the old form of se, viz., sed. Comp. the old forms of pro and re in jprodeo, redeo. ^3, THE DEPRECATIONS. i--^K"' 171 •^ " Pmy conspiracy,'" i.e. , secret or private plotting against the Government. Here followed in the Litany of 1544, and in the two Prayer-books of Edward VI., " From the tyranny of the Bishop of Eome and all his detestable enormities." The Litany of 1545 read '* abominable " in the place of ** detest- able.'* The clause was omitted in the Litany published in 1559, and thenceforward in* the Prayer-book. The Puritans vainly sought to have it restored in the time of James I. \^6 i^ ^^-^Rehetttefbr-i.e., open resistance to lawful authority. This deprecation was added in 1661, after *' The Great Ee- belHon." . ''■ ^^ False Doctrine," i.e., false teaching. << Doctrine" some- times denotes what is taught and sometimes the act of teaching. It is used in the latter sense in St. Mark iv. 2 : ^^** And He . . . said unto them in His doctrine " {iv ry didaxy avTov). Of. ** and is profitable for doctrine " {uxpkXiiioQ Trpbg didaoKaXiav), 2 Tim. iii. 1 6. Here it includes both the sub- stance of what is taught and the teaching of it. 9,' ^^ Heresy," i.e., erroneous opinions adopted in opposition to the teaching of the Catholic Church. The Greek word from which heresy is derived (alptaio) means a choice, and was apphed to all those matters in which a choice is exercised ; as the adoption of a trade, a profession, a school of philosophy, &c. In its theological sense the word points to a dehberate adoption of error in matters of faith, in defiance of the authoritative teaching of the Church. Every erroneous opinion held in opposition to Catholic teaching is heretical, though the holder of it may not be, in the literal sense of the word, a heretic. There is a wide difference between the position of those who deliberately originate religious errors, and that of those who have been brought up in them. The latter are placed by early education in the position which the former choose for themselves. Education, however, does not absolve those who hold heretical doctrines from the duty of ascertaining what the teaching of the Catholic Church is. To take no pains to verify the erroneous opinions which we have been taught, is an offence only second to the origina- tion or deliberate adoption of those opinions. The radical heresies d\x.i of which nearly all others grow are those that relate to the Holy Trinity, the two natures of Christ, the origin of sin, the atonement, the personality and work of the Holy Spirit. (See Notes on the Athanasian Creed.) The law of England defines as heresy what has been so determined ** by authority of the canonical Scriptures, or the 172 THE DEPRECATIONS. four first General Councils, or any of them, or by any other General Council, wherein the same was declared heresy by the express and plain words of the canonical Scriptures ; or such as shall hereafter be determined to be heresy by the High Court of Parliament of this realm, with the assent of the clergy in their Convocation." -<« Schism^ i.e., open secession* from Church Communion. This deprecation was added in 1661, after the many schisms by which the Church was rent during the period of the Great Kebellion. The word "schism" comes from the Greek axiOfM. a rent, gx^Io, to cleave, split. The spirit of party within the Church is inchoate schism. It divides the interests of a portion of the Church from those of the whole Church, and so tends to the breach of outward unity. Schism may originate in dissatisfaction with the teaching or with the government of the Church. Its sin lies in its dis- ruption of the '* one body " (Eph. iv. 4, 5). Its special dangers lie in wilful abandonment of those means of grace of which the Church is the divinely appointed channel, and in the ever-increasing liability to falling away further and further from orthodox teaching and practice. Heresy leads to schism, and schism, in its turn, has a tendency to encour- age heresy. Moreover, experience teaches us that schism begets schism. The child naturally manifests the disloyal and unfihal spirit of the parent. ** Hardness of heart " consists in a wilful disregard of duty even when it is clearly perceived and known. It is the judicial punishment of those ** whom neither private nor public calamities will reform." Thus God is represented as hardening the heart of Pharaoh on account of his persistent refusal to let the children of Israel leave Egypt, and his defiant disregard of the plagues sent to enforce his obedience. We have experience of this punishment in that gradual weakening of our antipathy to sin which always accompanies persistence in it. ..-,., - -/ .', ,.^, ** Contempt of Thy Word" Not merely open defiance of God's threats and disregard of His promises, but neglect to consult His Word, dishonour done to it by all attempts to lower its authority and set our own reason above it. ** False doctrine, heresy, and schism," mainly arise from substituting human reason for the Divine Oracles, or from contemning such por- tions of God's Word as do not faU in with our own precon- ceived views. The Obsecrations which commence at ver. 1 1 are prayers THE OBSECRATIONS. 173 for deliverance from sin and its consequences, based upon the successive steps in the work of Eedemption, from the Incarnation to the Ascension and the Bestowal of the Holy Ghost. We pray to Christ to deliver us, by the sacri- ficial efficacy of each of these events, from the evils mentioned in the preceding suffrages, and more particularly to deliver ns in the great crises of our existence — in prosperity and adversity, in the hour of death and in the day of judg- ment. - i- '^ II. ^'- By the mystery.'" Lat., 'per mysterium. Some com- mentators explain this passage as meaning, " We implore Thee," or *' We conjure Thee by the remembrance of." A truer view seems to be to regard each separate act in our Lord's life as having a meritorious efficacy of its own. All He did and suffered formed part of that sacrifice of obedience in which the great efficacy of His offering consisted. Cf. *♦ Sacrifice and offering and burnt offerings and offerings for sin Thou wouldest not, neither hadst pleasure therein ; which are offered by the Law. Then said He, Lo I come to do Thy will, God" (Heb. x. 8, 9).* '* Mystery" in the New Testament generally denotes something which could not have been made known to man without a supernatural reve- lation. Thus, the calling of the Gentiles is spoken of as ** the mystery which hath been hid from ages and genera- tions " (Col. i. 26). So the doctrine of the Eesurrection is called a mystery : ** Behold, I show you a mystery: we shall not all sleep, but we shall all be changed." Here " mystery" refers to an event which we heartily believe, but which, even with the help of revelation, we cannot fully comprehend. We cannot understand how the Word was made flesh, how He was at once perfect man and perfect God, and how the union of the two natures is maintained still. It is in this sense that St. Paul speaks of the Incarnation as a great mystery, in I Tim. iii. 16 : " Great is the mystery of godliness ; God was manifest in the flesh " {''who was manifest." Kev. Ver.) , " By Thy holy Nativity ;'^ i.e., by Thy immaculate birth. Conceived by the Holy Ghost, the Son of God assumed our * I am indebted to a writer in Church Bells for having pointed out to me that the Suffrages run : From . . . . (i) By (2) In (3) He says, "It is qmte certain that the 'deliver us' is directly connected with the preposition in (i) and (3). It is much the more*^ natural to take it so in (2} as weU " 174 THE OBSECRATIONS. human nature witliout any taint of original sin. Comp, Luke i. 35. "The Holy Ghost shall come unto thee, and the power of the Highest shall overshadow thee : therefore (did) also that holy thing which shall be born of thee shall be called the Son of God." The connecting word '* therefore" in this passage should be carefully noted. u '*(By Thy Circumcision.'' The Circumcision is appealed to because, in submitting to that rite, the Son of God placed Himself under the law for our sakes. Comp. Collect for the Feast of the Circumcision, " Almighty God, who madest Thy Blessed Son to be circumcised and obedient to the law for man." The blood shed at the Circumcision has ever been regarded as the earnest of the blood shed on the Cross. , '* By Thy Baptism.'' In submitting to the baptism of John, Christ showed His desire to fulfil all righteousness ; i.e., all the requirements of the law. At the same time, as we are reminded by the Baptismal Service, He sanctified water to the mystical washing away of sin. *' Fasting." In the fast of the forty days our Lord taught us how our flesh is to be subdued to the spirit, so that we may be enabled to obey His '' godly motions [i.e., impulses] in righteousness and true holiness." See Collect for First Sunday in Lent. c; , --' v « . ^ ** Temptation." By Submitting to be tempted in all points as we are, and yet not succumbing to temptation, our Lord taught us how we may be kept from sin both outwardly in our bodies and inwardly in our souls. He showed at the same time that with the temptation God sends ** a way to escape," that we may be able to bear it (i Cor. x. 13). There is a peculiar fitness in this appeal to our Lord's own temptation. ** For in that He Himself hath suffered being tempted. He is able to succour them that are tempted " (Heb. ii. 18). ^ /,/..'., •:.-..? - 12. ** By Thine Agony; '' i.e., the unutterable inward agony of Gethsemane, of which the Bloody Sweat was but the out- ward indication. ''Agony" means, literally, a contest or struggle. It occurs in St. Lulie xxii. 44 : ** And being in an agony He prayed more earnestly ; and His sweat was, as it were, great drops of blood falling down to the ground." The agony in the Garden clearly involved some deep mystery of suffering beyond anything that the mere prospect of death could occasion. It also involved a final contest with the Evil One. When the temptation of the forty days was THE OBSECRATIONS, 175 ended, the devil, we read, left Him "for a season." But, as the words " for a season" imply, it was only to return. On the night of the betrayal He said to His Apostles, ** Ye are they which have continued with me in my temptations." It is clear, therefore, that He had been tempted in the inter- val between the temptation in the wilderness and that in the Garden. As He was on His way to Gethsemane He said to them, *' The prince of this world cometh, and hath nothing in me." The special form of the temptation by which He was assailed would seem to have been the abandonment of the purpose of the Incarnation, viz., His sacrifice upon the cross to take away the sins of the world. Comp. His thrice-repeated prayer, ** my Father, if it be possible, let this cup pass from me ! " This temptation must have presented itself to Him again and again in the many trials through which He passed in His public ministry, and, on one occasion, came to him in the expostulation of one of His own apostles. When he announced to His apostles His approaching suffer- ings and death, ** Peter took Him, and began to rebuke Him, saying, Be it far from Thee ! this shall not be unto Thee." Our Lord, recognising the real issues at stake and the source of the temptation, replied, " Get thee behind me, Satan, for thou art an offence unto me." It seems not improbable that our Lord was looking forward to the final form which this temptation should assume when He prayed, " Father, save me from this hour " * (St. John xii. 27) ; and again when, on arriving at "the place" (yfvo/ievof ^^ Itti rov roTrow), viz., the garden of Gethsemane, He said to His disciples, "Pray that ye enter not into temptation " (St. Luke xxii. 40). It is worth noting, that as angels ministered to Him after the first temptation, so did an angel minister to Him in the agony in the Garden. Comp. St. Matt. iv. 11 ; St. Luke xxii. 43. A Litany of the Greek Church contains the obsecration, "By Thine unknown sorrows and sufferings" {^i dyvuxTTup kowojv (cat fSacrdviov^. ^ ^' By Thy Cross and Passion." The more natural order would be, "By Thy Passion and Cross," which was the order of many of the old litanies. The word "Passion" means, literally, a suffering, and, in its widest sense, is * Canon Norris connects this prayer with the voice from heaven, saying, " I have both glorified it, and will glorify it again " (once by the victory in the wilderness, once again by the victory in Gethsemane). — "Key to the Four Gospels," p. 131. It was with profound insight that Milton madn the Temptation the theme of "Paradise Eegained." See Arch« bishop Trench's '• studies in the Gospels," p. 5. l/fi THE OBSECRATIONS. applied to all our sufferings undergone by tlie *' Man of sorrows," but it is usually restricted to the sufferings which in- tervened between the Last Supper and the death on the cross. ** By Thy precious Death." Precious to God as the crowning act of His obedience ; to man as the source of inestimable benefits, inasmuch as by it He ** purchased" with His own blood the Church of God (Acts xx. 28). Dearer in the sight of God than all other sacrifices was the obedience of His Son, an obedience which shrank not from undergoing the most cruel sufferings of body and mind. Comp. Heb. x. 6-9. ^^And Burial.'* We here reach the lowest point of Christ's humiliation, when His body was laid in the grave and His spirit descended into Hades. In the remaining obsecrations we appeal to the successive stages in His Exaltation, His Eesurrection, Ascension, and gift of the Holy Ghost. / *' By Thy glorious Eesurrection." For it was for our justifi- cation that He rose again (Eom. iv. 25). He overcame death that He might open unto us " the gate of everlasting life " (Collect for Easter Day). Comp. Proper Preface for Easter Day. " And Ascension." Most of the old litanies prefix '* ctdmiraUlem,'" wonderful. The Ascension is appealed to be- cause Christ is passed into the heavens, as our High Priest (Heb. iv. 14), to appear in the presence of God for us (Heb. vii. 25 ; ix. 24). ". a, . . c , . , ^^ By the coining of the Holy Ghost.". Many of the old litanies add " the Paraclete," and read *Hhe grace," instead of " the coming." We appeal to the gift of the Holy Ghost, the abiding Comforter of the Church, as the unceasing proof of the Saviour's love. The coming referred to should not be restricted to the coming on the day of Pentecost. The Holy Ghost has never deserted the Church since that day. 13. *' In all time of our tribulation.'' This is a prayer for deliverance not//om tribulation, but in all time of our tribu- lation ; i.e., from the spiritual dangers to which we are in such a time peculiarly exposed. The word tribulation is derived from the Latin tero, to rub, bruise, thresh. The Koman trihulum was a threshing-sledge or drag, consisting of a wooden platform, studded underneath with sharp pieces of flint, or with iron teeth. Hence tribulo, which is not found in classical Latin, caaae to mean to thresh, to afilict. Arch- bishop Trench says, ** Sorrow, distress, and adversity being the appointed means for separating in men of their chaff from their wheat, of whatever in them was light, and trivial. THE INTERCESSIONS. 177 and poor, from tLe solid and true, therefore [these sorrows and griefs are called] tribulations (i.e.y threshings) of the inner spiritual man, without which there could be no fitting him for the heavenly garner." But tribulation does not always accomplish the good which it is divinely intended to effect. It sometimes hardens the sufferer, and makes him distrust the love and goodness of God; renders him im- patient, and querulous, and discontented, and tempts him to seek escape from his affliction by sinful means. iM-(^^^- ** Wealth" i.e. f prosperity. See note on Prayer for the ^' ^'^Queen's Majesty. The special dangers of prosperity are the temptation to forget our dependence on God, to put our trust in riches, to abuse the blessings we are permitted to enjoy, and to lose sight of the eternal treasures which await the faithful in the world to come. "Wealth " should not be restricted here to riches. That is only one form of prosperity. We should rather understand by it, temporal well-being generally, good health, success in our undertakings, immunity from bereavement, domestic happiness, and so forth. / *^ In the hour of death.". ^ With this suffrage compare the prayer of the Burial Service, " Suffer us not at our last hour for any pains of death to fall from Thee." The Sarum Use adds the words, " Succurre nobis " succour us. The York Use substitutes, " from the pains of hell." -5» i r -K - :'--'^ i"" n .v -/=: . ^ III. 14. Here begin the Intercessions, or prayers '' for all ^ -^ florts and conditions of men." Like the preceding suffrages, they are addressed to our Lord. It will be observed that they open with a confession of our sinfulness, and consequei^t , ^f unworthiness to approach the throne of grace. .;• . ;, . " ' it^i^^^A^^^ ^* Rule and govern." Rule as a king; govern as a' pilot. Aj^^i/t ' The primary meaning of guberno, the Latin word from \Tfy^ which ''govern" is derived, is to steer or pilot a ship. Comp. the language of the Communion Service : ** We are taught by Thy holy Word that the hearts of kings are in Thy rule and governance." *^ The holy Church universal;" ie., Thy holy CathoHo Church, or, as it is called in the Te Deum, ''The Holy Church , , , ' ^' throughout all the world." ^> rf p-^ v i'h' «-fv. \r-eU-'l 15." Righteousness and holiness" *' Eighteousness " relates to <»"'* , our duties towards man, " holiness" to our duty towards God. y^* '•' Thy servant." - The sovereign is God's vicegerent for the oxecution of justice. Comp. Eom. xiii. 4 : " For he is the minister of God, a revenger to execute wrath upon him that doeth evil." 13 if' 178 THE INTERCESSIONS. *' Our most gracious Queen." " Gracious," from the Latin gratlosusj beloved, is used in two senses; viz., (i) in the active sense of bestowing grace or favour ; and (2) in the passive sense of endowed with grace. Here it is used in the former sense. "When Constance in " King John " says of her child, that since the birth of Cain " there was not such a gracujus creature born," she uses the word in the latter sense. 16. ■** Rule her heart in Thy faith, fear, and love; " i.e., direct her, that she may hold Thy Truth, fear Thy displeasure, and love Thy laws. ** Affiance;" i.e., trust, confidence. From Li&im fides, faith. Mediseval Latin, affidare, to pledge one's faith. Affidavit (the perfect), a declaration on oath. Shakespeare uses the word in the same sense. Eeferring to her husband's un- suspecting confidence in Gloster, Margaret says, **Ah, what's more dangerous than his fond affiance ? " [2nd Part of Hen. VI. iii. I.) Comp. also, " If it be so presumptuous a matter to put affiance in the merites of Christe, what is it then to put affiance in our owne merites? " (Jewel, ** Def. of Apol." p. 76.) Similarly the verb affy is used in Old English in the sense of to trust ; e.g. : — ' Marcus Andronicua, bo I do affy Jn thy uprightnesB and integrity." — Tit. And. i. 1. 18. " Bless and preserve" BUss with all good ; preserve from all evil. , , c ' >. % I A *^ Illuminate, i.e., enlighten. Comp. Heb. x. 32 : "But call to remembrance the former days in which, after ye were illuminated (" in quihus illuminati," Vulgate). The same word in Heb. vi. 4 is rendered "enlightened." The object of this illumination is, — (a) To truly know and understand God's Word ; and — (b) To set forth that Word by preaching, and shoiv it by living in accordance with its teaching. " Accordingly,'* i.e., correspondingly. We pray that their practice may be in accord with their preaching, and that both may be in accord with the Word of God. .., iif\ " To endue," i.e., invest or clothe {induo). Comp. *' endued {Iv^imiaQe) with power from on high," Luke xxiv. 49. Elsewhere in tlie Prayer-book we find, ^^ Endue them wi'th innocency of life ;" ** Endue Thy priests with righteousness." Bee p. 149. *< Lords of the Council," ie.^ the Privy Council, which con- U THE INTERCESSIONS. 179 gists of the great officers of State. Their duties, as stated in the oath of office, are, — (a) To the best of their discretion truly and impartially to advise the Queen ; (6) To keep secret her counsel ; if) (c) To avoid corruption ; \d) To strengthen her council in all that by them is thought good for the Queen and her land ; {e) To withstand those who attempt the contrary ; and (/) To do all that a good councillor ought to do unto his ^ sovereign. - y^^- ** GracCj wisdom, and understanding" Grace to serve the sovereign as unto the Lord ; wisdom to advise her discreetly ; understanding to enable them to deal with the difficult ques- tions submitted to them. "^ ^ ' f -:» \k ' 2^. V Magistrates,'^ i.e., all who are appointed by the Queen jiA* to mterpret and enforce the law. ^ ' - yw*^ OLLL ^i Xo maintain truth," i.e., to enable them to discover the truth, so that the law may not be in any way abused or defeated. Comp. " Grant unto all who are put in authority under her that they may truly and indifferently {i.e., impar- tially) minister justice, to the punishment of wickedness and vice, and to the maintenance of Thy true religion and virtue " (Prayer for Church Militant). When the Prayer-book was compiled, the words " maintain truth " had a more specific meaning. It was part of the duty of the magistrate to main- tain " true rehgion," as well as " virtue." N^. ** Unity, peace, and concord.'' Unity at home ; peace with other countries ; concord, that harmony of heart and mind which is the best security of unity and peace. 24. ** To love and dread Thee.'' Love Thee as our Saviour ; dread Thee as our Judge ; love to constrain ; dread to restrain. Comp. "Make us to have a perpetual fear and love of Thy holy name " (Collect for 2 S. aft. Trinity). In modem Eng- lish ** dread" differs from *'fear " in being more definite and more intense. Here it means simply to fear, to regard with awe and reverence. The American Liturgy reads " love and fear." Similarly " dreadful" was formerly used in the sense of ''awful." When our Authorised Version of the Bible represents Jacob as exclaiming, with regard to the place where he had seen the vision of the ladder, *'How dreadful ia this place!" the word "dreadful" is to be understood as meaning awe-inspiring. '-^ After Thy commandments,'' i. e., according to. Comp. i8o THE INTERCESSIOXS, " Deal not with us after our sins. Neither rcvrard ns after our iniquities." 25. ^'Increase of grace, ^' &c. This suffrage happily com- bines the language of the Parable of the Sower with Jam. i. 21 and Gal. v. 22. We pray for growth in grace in order that we may — {a) hear meekly, i.e., with a humble, teachable, and reve- rent heart, God's Word ; (6) receive it with pure affection, i.e., with genuine enjoy- ment and love ; and, (c) bring forth the fruits of the Spirit, viz., **love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, and temperance." It will be observed that all these fruits are conditions of heart and mind, out of which the fruits of good deeds spring. They may be classified as relating to God, our neighbour, and ourselves. 26. " To bring into the way of truth all such as have erred." Erred more particularly in matters of faith and doctrine. In the previous verse we pray for the growth in grace of God's people. Now we pray for those who have gone astray in wilfully adopting heretical views, or who have been brought up in error, or led into error by others. To return to the way of truth is the first step in returning to the way of righteous- ness. The Primer of 1535 reads, " That Thou vouchsafe that all which do err and be deceived may be reduced [i.e., brought back] into the way of truth." Comp. the beautiful language of the third CoUect for Good Friday : "And so fetch them home, Blessed Lord, to Thy flock, that they may be saved among the remnant of the true Israelites." ,y£^ ^, ** To strengthen,'' &c. We here pray for various classes of Christians who are engaged in conflict with Satan, viz : — (a) for those who are bravely fighting, but yet need strength to maintain their ground ; (b) for those whose hearts fail them on account of the vio- lence and persistence of the attacks to which they are exposed, and who need, therefore, both comfort and help ; and (c) for those who have already temporarily succumbed, and who need to be encouraged and assisted to resume the conflict. '' Such as do stand.'* It is to be noted that those who stand need help quite as much as those who faU, for the strength by which they stand is not their own. Comp. ** Now unto Him that is able to keep you from falling " (Jude 24). The reference is not to those who are *' at a stand." THE INTERCESSIONS. l8i "To comfort.'" ** Comfort " in Old English meant to strengthen, to fortify. But, if the framers of our Litany followed Hermann's Litany, which reads, ^^ stantes confortaref pusillanimes et tentatos consolari et adjuvare,'" we should pro- bably understand ''comfort" here in its modem sense. The weak-hearted need comfort to revive their spirits, and help to renew their efforts. Comp. the last prayer in the Service for the Visitation of the Sick. *' Them that fall,'" i.e., those who have fallen away in time of temptation. Hermann, " Zapsos m^^r^." The lapsed are raised up when, by faith in God's forgiveness of their past sins, and in His desire to save them from the power of sin, they are encouraged to resume their Christian armour and return to the conflict with Satan. " To heat down Satan under our feet." This expression is borrowed from Kom. xvi. 20 : '* And the God of peace shall bruise (margin, tread) Satan under your feet shortly." Marshall's Primer (1535) reads, '*That we may the devil, with all his pomps, crush and tread under foot." 28. ** Succour, help, and comfort." These three verbs are to be connected respectively with *' danger," ** necessity," and ** tribulation." We pray God to succour those who are in danger, to help those who are in necessity, and comfort those who are in tribulation. Succour, from the Lat. sue* curro, primarily means to run up to the aid of some one. 29. " That it may please Thee to preserve all that travel." This would seem to refer to the bodily dangers incurred in travel, but the Hereford Use reads, "ttf iter famulorum tuorum in sahitis tucB prosperitate disponas " (that Thou wouldest dispose the way of Thy servants in the prosperity of Thy salvation). The York Use adds, "that Thou wouldest grant to our brethren, and to all faithful people who are sick, health of mind and of body." The Sarum Use adds, " that Thou wouldst look upon and relieve the sufferings of the poor and captive." Blunt quotes from St. Basil's Liturgy, ** Sail Thou with the voyagers, travel with the travellers, stand forth for the widows, shield the orphans, deliver the captives, heal the sick, remember all who are in affliction or necessity, . . . be all things to all men" i. 56. ** Prisoners and captives." By " prisoners " we should pro- bably understand criminals and State prisoners ; by " cap- tives," those who have been taken prisoners in war or by pirates. At the time when the Litany was drawn up, and for long after, piracy on the Mediterranean, and even on the f82 THE SUPPLICATIOI^S. Britisli seas, was of common occurrence. Large numbers of persons taken prisoners by Algerine pirates were sold as slaves in the markets of Africa. 30. ** Defend and provide for" Defend from the dangers to which their unprotected position exposes them ; provide for them in their necessity. ^^ All that are desolate,*' i.e., all those who are cut off from the protection and support and sympathy of those on whom they have hitherto depended. Note the " all." The Church would have us remember in our prayers, not merely those individual cases of bereavement and desolation and oppres- sion which come within the range of our own personal ex- perience, but that infinite variety of human sorrow and suffering with which the world is ever groaning, but of which we see and know nothing. If the Litany rendered no other service to us than this constant discipline in humanity, it would have a strong claim upon our love and reverence. In the enjoyment of our own round of happiness, we are very apt to lose sight of the misery of the world around us. The Litany takes us out of this selfish enjoyment, and reminds us of the hungry who need meat, and the thirsty who need drink, and the houseless stranger, and the naked who are not clothed, and the sick who pine on their beds, and the prisoner whose weary existence is" enlivened by no cheering visit. 32. ** 'To forgive our enemies." The Old English Litany reads, " to bestow on our enemies peace and love." The three classes here referred to, viz., ''enemies, persecutors, and slanderers," are identical with those mentioned in St. Matt. V. 44 : *' Love your enemies, bless them that curse you, do good to them that hate you, and pray for them," &c. IV. (33-34). — The Supplications. 33. *' Kindly fruits" i.e., fruits after their kind. Comp. Gen. i. 11. *'The kindly fruits," says Abp. Trench, "are the natural fruits, those which the earth according to its kind should naturally bring forth, which it is appointed to produce." Bishop Andrewes, speaking of the Crucifixion, says, *' Look and lament, or mourn, which is indeed the most kindly and natural effect of such a spectacle ;" and again, " What is more kindly to behold, the Author of faith than faith ? or more kindly for faith to behold, than her Author here at first, and her Finisher there at last?" II. 130, 177 (Quoted in Davies's ''Bible English"). " Unkind," in the sense of unnatural, is not even yet quite obsolete. The skin is Baid, in the West of England at least, to be unkind when id VERSrCLES. 183 has not its usual /eel. When Hamlet says of bis uncle, " A little more than Un and less than kind," he means that he is doubly related to him, and yet has none of that natural affection which those who are connected by ties of kinship usually have for one another.* 34. *' That it may please Thee to give tis true repentance." This suffrage was added in 1544. It was probably taken from a suffrage in the Salisbury Hours of the Blessed Virgin : *' Sanguis tuus, Domine Jesu Christe, prp nobis effusus sit mihi in remissionem omnium jpeccatorum negligentiarumy et ignorantiarum mearum" {Qlxxni's, K C. P. il 531). In it we pray for, — (a) Eepentance, that we may be really and unfeignedly sorry for those sins from which we have prayed to be delivered ; (&) Pardon for all our sins, whether of commission or of omission, whether wilful and deliberate, or the consequence of carelessness and neglect or of culpable ignorance ; (c) Grace to enable us to bring forth " fruits meet for repentance " (Matt. iii. 8), or, as the marginal reading is, " answerable to amendment of life." We need forgiveness for our "ignorances," because, for the most part, our ignorance arises from not making a sufficient use of God's holy Word. By *'sins" are meant conscious acts of disobedience; by "negligences," unintentional offences both of omission and commission, arising from care and want of care; by "ignorances," sins unwittingly committed. V. — Versicles and Prayers. ^ " Son of God.'' Having prayed for special blessings for ourselves and others, we now beseech our Lord — (a) By Bis Divinity, as the Son of God, to hear our prayers ; and (6) By His humanity, as the Lamb of God, to grant us that peace which He alone can give, and to extend to us in par- ticular that mercy which He displays in taking away the sins of the world. " Thy peace.'' Note the pronoun. " Thy peace," means Christ's peace, that peace " which the world cannot give," that peace which He Himself emphatically called His. " Peace I leave with you, my peace I give unto you : not a^ the world giveth give I unto you" (John xiv. 27). • The rendering, •' die lieben Friichte der Erde," in the German trans- lation of the Prayer-book issued by the S.P.G.K,, wholly misses the meaning, "kindly" being evidently understood by the translator in its secondary scuge. i84 COLLECT FOR TRIBULATION, ** Lamb of God.*' This versicle is adapted from John i. 29. Christ not only took away sin **by His one oblation of Himself once offered/' but He taketh, He continues to take, away sin. " He ever liveth to make intercession for us." ** Lordy have mercy iqoon us,'' &c. See notes on Lesser Litany. ''Let us pray" In ancient Liturgies these words often served as a mark of transition from one sort of prayer to another, viz., from what the Latins call preces to what they term orationes. The preces were those alternate petitions which passed conjointly between the priest and people; the orationes were those that were said by the priest alone, the people only answering Amen (Wheatly). ** Lord, deal not with us after our sins," i.e., according to our sins. This versicle and its response are taken from Ps. ciii. 10 : "He hath not dealt with us after our sins ; nor rewarded us according to our wickednesses." As we commenced the Litany by acknowledging that we are miserable sinners, so we here pray God to deal with us, not according to our deserts (for if He entered into judgment with us there would no man living be justified), but according to His wonted mercy. •* Reicard," i.e., requite. Originally used without reference to good or evil. " God, merciful Father." This collect is based imme- diately on the Sarum collect, " Pro trihulatione cordis " (for tribulation of heart). In the Epistle for the day on which the collect was used (2 Cor. ii. 3-5) occur the words, "Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort ; who comforteth us in all our tribulation." In the Gospel (John xvi. 20-22) occur Christ's coupled warning and promise : "Verily, verily, I say unto you. That ye shall weep and lament, but the world shall rejoice ; and ye shall be sorrowful, but your sorrov/ shall be turned into joy." *' That despisest not the sighing of a contrite heart." Comp. "A broken and contrite heart, God, shalt Thou not despise " (Ps. li. 17). "Contrite" means, literally, bruised, crushed. We have come to use it theologically in the sense of deeply grieved and sorry for sin. But the older and broader sense best accords with the general tenour of the Collect. ^^ Mercifully assist our prayers." " Adeslo precibus nostris" i.e., he present to hear our prayers. *' Assist" means literally to stand near; hence to be ready to help. Cf. " Assist us mercifully, VERSICLES, 1S5 Lord, in these our supplications and prayers " (Comm. Ser.). There is no direct reference here to that Divine assistance which we need in order that we may pray aright. Eom. viii. 26. ** Craft and subtlety,'' i.e.y subtle craft. Hendiadys. Comp. the scriptural expression, " a mouth and wisdom," which means a wise mouth. We are here reminded of the insidious character of the temptations with which we are tried by Satan and his ministers. Comp. 2 Cor. xi. 15 : " For Satan himself is transformed into an angel of light. Therefore it is no great thing if his ministers also be transformed as the miilisters of righteousness." "Craft" primarily means strength, then intellectual power perverted to wicked ends. " Subtle " meant originally fine-woven, thin. Hence it came to be applied to things difficult to analyse, and operations difficult to detect and follow. *^ B\j no persecution." Not merely by no persecutions on account of our rehgion, but by no injuries directed against us, whether by the devil or by men. The conclusion of the Latin original is somewhat fuller than our version. It reads, " Quatenus nulHs adversitatibus Isesi, sed ab omni tribulatione et angustia liberati, gratias tibi in ecclesia Tua referamus consolati." *' The providence of Thy goodness,'' i.e.,i\iQ providence which proceedeth out of Thy goodness. This Collect does not end with the usual *' Amen," because the versicles that follow are really a continuation of it. ** Lord, arise," &c. Adapted from Ps. xliv. 26. ♦* For Thy Name's sake," i.e., for the glory of Thy Name. By the Name of God, we are to understand those glorious attributes which His Name covers. There is a parallelism between this and the following response, which is evidently based on Ps. Ixxix. 9, the order of the two clauses being reversed : " Help us, God of our salvation, for the glory of Thy Name : deliver us, and be merciful unto our sins, for Thy Name's sake." Comp. Ps. cvi. 8. *' God, we have heard." Ps. xliv. i. " For thine honour." As we previously appealed to the Divine attributes on which our hope in God rests, so now we appeal to the mighty works which He has already wrought in our behalf. Gloria Patn. The Gloria is introduced here in con- nection with the noble works of God to which reference has just been made. In the midst of our tribulations, and the prayers which spring out of them, we pause to glorify God for i86 OCCASIONAL PRAYERS. what He has done for us in the past, what He is doing for ui even now, and what we trust He will yet do in answer to the prayers of His people. In the ver sides that follow we pray for deliverance from two classes of *' afflictions," viz., those which originate in the assaults of our *' enemies," and those " sorrows " which originate in our own ** sins." " Son of David," We invoke the Saviour under this title here because in His human nature He was Himself " a man of sorrows and acquainted with grief." He also ** hath Buffered being tempted," andean hence *' be touched with the feelings of our infirmities." The Sarum Use reads " Fili'Dei vivi " (Son of the living God). The close resemblance in form of this expression to " Fili David " (Son of David) has led to the conjecture that the present reading grew out of a mis- understanding of the contracted form of *^ Dei vivi J' But this conjecture seems very unlikely. "Jesu Fili David, miserere," occurs frequently in mediaeval devotions. See Blunt's A. C. P. ii. 586. There is evidently a regular order observed in the invocations. We first address the Saviour as " Son of David," then as ** Christ," and finally as '' Lord Christ." *^ As we do put our trust in Thee" i.e., just as, even as. (** Quemadmodum speravimus in Te.'') " We humbly beseech Thee." An adaptation of the Sarum Collect in the Memorial of All Saints. *' Lord, we beseech Thee mercifully to look upon our infirmity, and, at the inter- cessions of all Thy saints, turn from us all those evils which we have justly merited." It will be observed that the refer- ence to the intercessions of the saints has been omitted. '' Righteously have deserved,'' i.e., justly, rightly. 0. E. rihtwislice (right- wise-Hke). Lat. ^' juste meremur." '* Our whole trust." Not a part of our trust. While we are bound to do what la us lies to obtain relief from the evils that oppress us, we are to trust not to self, not partly to self and partly to God, but wholly to the mercy of God. OCCASIONAL PRAYERS. Two occasional prayers, one for Rain, and the other for Fair Weather, were inserted in the Prayer-book of 1549 at the end of the Communion Office. In the Prayer-book of 1552 these, together with four other occasional prayers, were placed at the end of the Litanj^ before the prayer of St. Chrysostom. They were removed to their present place and supplemented by otliers, and by corresponding thanksgivinga, OCCASIONAL PRAYERS. 187 in 1 66 1. Special prayers were occasionally used at the end of the medi£eval litanies, and there were special masses for Fine Weather, Eain, War, Plague, Cattle Disease, &c. ; but the occasional prayers and thanksgivings in the Prayer-book are, for the most part, original compositions. 1. For Rain. *' Hast promised.'' St. Matt. vi. 33 : " Seek ye first the kingdom of God, and His righteousness, and all these things [viz., all that relates to your temporal necessities] shall be added unto you." ** Moderate," i.e., fitting; congruens. In the Thanksgiving for Fair Weather, *'i?nmoderate " is used in the sense of excessive. 2. For Fair Weather. This Collect is an expansion of one on the same subject in the Sacramentary of Gregory : ** Ad te nos, Domine, clamantes, exaudi et aeris serenitatem nobis tribue supplicantibus, ut qui juste pro peccatis nostris affligimur misericordia tua prseveniente clementiam sentia- mus. Per Dominum." *' A plague of rain.'' Plague means literally a stroke, a blow, and was formerly used generically. Comp. "the ten plagues." On this word Archbishop Trench remarks : ** There are those who will not hear of great pestilences being scourges of the sins of men ; who, if only they can find out the immediate, imagine that they have found out the ultimate cause of them ; while yet these gainsayers have only to speak of the "plague," and they implicitly avouch the very truth which they have set themselves to deny : for a " plague," what is it but a stroke ; so called, because that universal conscience of men which is never at fault, has felt and thus confessed it to be such ? " 3. In the Time of Dearth and Famine. Added, with the next three, in 1552. It is probable that these Col- lects originated in the public calamities of the times. A Dearth and Sweating Sickness occurred in 155 1. Of the latter an interesting account is given by Froude, v. 15-17 : ** To increase the misery of the summer there appeared in July the strange and pecuhar plague of the English nation. The sweating sickness, the most mortal of all forms of pestilence which have ever appeared in this country, selected its victims exclusively from among the natives of Great Britain. If it broke out in a foreign town, it picked out the English residents with undeviating accuracy." In London alone 800 men died from this plague in one week. The Council invited the nation to acknowledge the merited 1 88 OCCASIONAL PRAYERS. chastisement of God, and the bishops were charged to invite men to be more diligent in prayer. In the same year war with the Emperor was anxiously apprehended. (Froude v. 7.) 4. The Second Collect for Dearth or Famine was for some reason (perhaps because it was considered superfluous) omitted in the Prayer-books of Elizabeth and James I. It was re- stored, with alterations, in 1661. 6. In the Time of any Common Plague or Pestilence. By "common plague" is meant any general visitation or epi- demic. The clause from " didst send," down to ** and also," was inserted by Bishop Cosin in 1661. So also was the reference to the *' atonement" made by King David. 7. Collects to be used in the Ember Weeks, to be said every day for those that are to be admitted into Holy Orders. These Collects are peculiar to our Prayer-book. The Ember days are the Wednesday, Friday, and Saturday after — I. The first Sunday in Lent; ■ 2. The Feast of Pentecost ; 3. Sept. 14, formerly observed as Holy Cross Day; 4. Dec. 13, Feast of St. Lucy. These days were called jejitmct quatuor temporum, i.e., fasts of the four seasons, whence is derived the German quatember, a quarter of a year, or quarterly day. In our calendar they are called *' The Ember Days at the four seasons." Cf. ymbrine, a revolution, anniversary. The Old English name of Ember week was Yvih-ren-wuce.'^ The prefix ymh, which also assumed the form emb or embe, means about, round. Rene or ryne means a course. The Ember fasts would seem to have been so called, therefore, from coming round peri- odicalJy. In Thorpe's edition of the Old English Gospels the section beginning Luke xiii. 6 is headed, *' Thys godspel sceal to tham ymb-rene innan harefeste on Satern- dasg " (This Gospel shall be read at the Ember in harvest on Saturday). The derivation of Ember from Quatember has the authority of Wedgwood, but is undoubtedly wrong. The original intention of the Ember days was, probably, to conse- crate with fasting and prayer the four seasons of the year. They were fixed as days for ordination by the Council of Placentia in 1095, and were probably selected as being occasions of peculiar solemnity, and fairly distributed over * See Bosworth's Anglo-Saxon Dictionary. It is remarkable that the prefix ymh should have died so completely out of our language- Woida beginning with it occupy more than two columns of Bosworth's Dio- tionary. Its place has been taken by circum. OCCASIONAL PRAYERS, 189 the year. The imploring God's blessing by fasting and prayer upon those about to be ordained, is in conformity with the practice of the Apostolic Church. Thus we find it said of the ** prophets and teachers," who ordained Saul 'and Barnabas at Antioch, ''And when they had fasted and prayed, and laid their hands on them, they sent them away," Acts xiii. 3. Cf. Acts vi. 6. The reasons why the ordinations are fixed to set times are thus stated by Wheatly, " That as all men's souls are concerned in the ordaining a fit clergy, so all may join in fasting and prayer for a blessing upon it ; 2. That both bishops and candidates, knowing the time, may prepare themselves for this great work; 3. That no vacancy may remain long unsupplied ; 4. That the people knowing the time, may if they please be present, either to approve the choice made by the bishop, or to object against those whom they know to be unworthy." '' The Bishops and Pastors,'' i.e., the Bishops who are the ** Pastors of Thy flock." The word " pastors " does not refer to the second order of the clergy. Comp. '' Give grace, we beseech thee, to all Bishops, the Pastors of Thy Church" (First Collect, The Consecration of Bishops). Archbishop Laud refused the name of pastor to all but Bishops. '* Function,'' office. JjSit. fungor, to discharge. " Doctrine," teaching. See gloss, p. 171. The first Ember Collect is the composition of Bishop Cosin. The second is taken from the Ordination services. Procter remarks that the first is more appropriate to the former part, the second to the latter part of the week. 8. " Divers Orders," viz., bishops, priests, and deacons. The Church of Eome recognises seven orders, viz., porter, reader, exorcist, acolyte, sub-deacon, deacon, priest. The episcopate is not regarded as a separate order, but as a higher degree of the priesthood. " OJice and administration." The former word refers to the order, whether diaconate, or priesthood, or episcopate ; the latter to the special charges to which the clergy to be ordained are called. ♦' Replenish," i.e., fill. Not fill again. Cf. " Be fruitful and multiply and replenish the earth," Gen. i. 28. 9. A Prayer that may be said after any of the former. This Collect occurs in the Sacramentary of Gregory. It is found at the end of the Litany in EngHsh Primers from the earhest times downwards. Maskell gives the following old English verpion of it : " God, to whom it is propre 190 OCCASSIONAL PRAYERS, (cui proprium est) to be merciful and to spare evermore, undirfonge (0. E. wnrf^r/bn, receive) oure preieris ; and the mercifulnesse of thi pitie asoile (absolve) hem, that the chain of trespas bindith (quos delictorum catena constringit"). It was omitted in 1549, but restored in 1558. It is omitted in the American Prayer-book. ** ISIature and property.'" Hendiadys for natural or essential property. The Latin substantive proprium comes from propriiis, one's own, and hence came to denote, as "pro- perty " does here, a distinguishing characteristic. 10. A Prayer for the High Court of Parliament first appears in an " Order of Fasting " in 1625, and there is good reason for believing that it proceeded from the pen of Laud. It appeared again in 1628, in a special form of Prayer ** necessary to be used in these dangerous times of war," but was not inserted in the Prayer-book till 1661. " Our most religious and gracious.'' These epithets, which have been erroneously supposed to have been introduced in compliment to Charles II., occur in the original form of the prayer. A similar expression occurs in James the First's Act for a Thanksgiving on Nov. 5, where he is styled *' most great, learned, and religious king." Similarly, in the Anaphora of St. Basil's Liturgy we find, MvijcrOrjTi Kvpn tujv (vaejSiardTbJV Kai TTiaTordTujv iifxiov pamXicjv. (Kemcmber, Lord, our most pious and faithful sovereigns.) " Dominions." This word was substituted for ** kingdoms" by an Order in Council, dated January ist, 1801. ** Ordered," disposed, set in order. Cf. " If I knew how or which way to order these affairs, Thus thrust disorderly into my hands, never believe me." {Rich. II. ii. 2.) 11. The Collect for all Conditions of Men was probably composed by Dr. Gunning, Master of St. John's College, Cambridge, and successively Bishop of Chichester and Ely. He took part in the Savoy Conference as a coadjutor to the episcopal divines. Wheatly says: **I know this form has been generally ascribed to Bishop Sanderson ; but the above-named gentleman [Dr. Bisse] assures me that it is a tradition at St. John's in Cambridge that Bishop Gun- ning, who was for some time Master there, was the author, and that in his time it was the practice of the College not to read it in the afternoon." The reason assigned by the Bishop for this, according to Dr. Bisse, was that " the Litany was OCCASIONAL THANKSGIVINGS, 191 never read then, the place of which it was supposed to sup- ply." Wheatly adds : " I have heard elsewhere that it was originally drawn up much longer than it is now, and that the throwing out a great part of it, which consisted of petitions for the king, the royal family, clergy, &c., who are prayed for in the other collects, was the occasion why the word finally comes in so soon in so short a prayer." *' Saving health," i.e., salvation. Cf. Ps. Ixvii. 2 : " That thy way be known upon earth, Thy saving health among all nations." The expression is somewhat redundant, for " health" alone in old English means ** salvation.'* The em- ployment of the epithet ** saving " would seem to indicate that '* health " was losing its old signification and had become ambiguous. *' Estate," i.e., state, condition. Comp. *' The man asked us straitly of our estate and of our kindred," Gen. xliii. 7. "Who remembered us in our low estate," Ps. cxxxvi. 23. Lower down "estate" relates mere particularly to men's external circumstances. '* That all who profess .... may he led,"" &c. This clause was evidently intended to refer to the Puritans. It is applic- able to all those who, while professing Christianity, have departed from the way of truth, or ruptured the unity of the Church. " His sake.'* The " His " is not repeated for emphasis, but in accordance with the fashion of the age. It appears to have been used as the sign of the possessive, under the im- pression that 's is a contraction of his, whereas it is a con- traction of the old possessive in es. In Judith xiii. 9, we read that the Hebrew heroine " gave Holofernes his head to her maid." THE OCCASIONAL THANKSGIVINGS. Praise alternates with prayer all through the services of the Church, but it was thought expedient in 1604 to provide special thanksgivings for extraordinary mercies. These were annexed to the Litany by the order of James I., and were styled " An enlargement of thanksgiving for diverse benefits, by way of explanation." They included Thanksgivings for Eain, for Fair Weather, for Plenty, for Peace and Victory, and for deliverance from the Plague. The special thanksgiv- ings are peculiar to the English Prayer-book. The American Liturgy includes some forms of prayer and thanksgiving for several other occasions : '* For a Sick Person ; " *' For a Sick 192 COLLECTS, EPISTLES, GOSPELS, Child ; " ** For a Person, or Persons, going to Sea ; " ** Por a Person under Affliction ; " '* For Malefactors, after Condemna- tion ; " "A Prayer to be used at the Meetings of Conven- tion;" ** For Eecovery from Sickness;" and ''For a Safe Return from Sea." It is to be hoped that the time is not far distant when the occasional forms, both of prayer and thanks- giving, will be multiplied. Among other forms peculiar to the American Liturgy, but not inserted among the occasional forms, are the following : a Form of Prayer and Thanks- giving to Almighty God '* for the Fruits of the Earth, and all the other blessings of His Merciful Providence ; to be used yearly on the first Thursday in November, or on such othei day as shall be appointed by the Civil Authority ; " and ** Forms of Prayer to be used in Families" (morning and evening). The General Thanksgiving is so called to distinguish it from the Special Thanksgivings which follow. There is no au« thority for repeating it by the whole congregation. It was compiled in 1661 by Bishop Eeynolds, and appears to have been adapted from a thanksgiving composed by Queen Eliza- beth after one of her progresses, which commenced as fol- lows : — "I render unto Thee, merciful and heavenly Father, most humble and hearty thanks for Thy manifold mercies so abundantly bestowed upon me, as well for my creation, pi'eservation, regeneration, and all other Thy bene- fits and great mercies exhibited in Christ Jesus." For Restoring Public Peace at Home. This thanksgiving was added in 1662, and was probably composed by Bishop Cosin. ^* Honesty" has here the force of the Latin honestas, in- tegrity, virtue, the characteristics of an honourable citizen. Cf. ** Provide things honest in the sight of all men." THE COLLECTS, EPISTLES, AND GOSPELS. Th« Collects. The derivation of the word *' collect " is uncertain. Some suppose that the collects are so called be- cause in them the priest collects and offers up alone the various suffrages previously said in a versicular form by the priest and people. Archbishop Trench is of opinion that they are so called because they collect, as into a focus, the teaching of the Epistle and Gospel, gathering them up into a single petition. Collects are peculiar to the Western Church. Their essential features are, — THE COLLECTS. X93 1. The invocation of God, with some mention of His glorious attributes ; e.g.^ '* Almighty and Everlasting God ; " 2. The ground upon which we are encouraged to offer up tlie special petition of the collect ; e.g.^ '' Who hatest nothing that Thou hast made, and dost forgive the sins of all them that are truly penitent ; " 3. The petition ; e.g.^ '* Create and make in us new and con- trite hearts ; " 4. The object with which the petition is preferred ; e.g.^ ** That we, worthily lamenting our sins, and acknowledging our wretchedness, may obtain of Thee, the God of all mercy, perfect remission and forgiveness ; " 5. A pleading of Christ's merits, or ascription of praise, often accompanied by an acknowledgment of the Holy Trinity; e.g., "Through Jesus Christ our Lord" (Collect for Ash Wednesday). The invariable pleading of Christ's merits in the collects differentiates them from the prayers of the Eastern Church. Most of the collects are addressed to the Father, but those for the Third Sunday in Advent, St. Stephen's day, and the first Sunday in Lent, are addressed to our Blessed Lord. No col- lect is directly addressed to the Holy Spirit.* The reason why the collects are nearly all addressed to the First Person of the Holy Trinity is that they were originally composed for use at Holy Communion (see p. 151), in which office we plead before the Father the merits and Passion of His Son, and naturally, therefore, address all our prayers directly to Him. In early times the Office of Holy Communion was contained in four separate volumes, viz., the Epistolarium, containing the Epistles ; the Evangelistarium, containing the Gospels ; the Gradual, containing the Anthems ; and the Sacramenta- rium, containing the fixed part of the service and the Col- lects. These were subsequently combined into one volume called the Missal. The Collects are mainly derived from the Sacramentaries of Gelasius, a.d. 494, and Gregory, a.d. 590, but are probably of much earlier date. The only new Col- lects framed by the Eeformers were those for the first three Sundays in Advent, Christmas day, the Sixth Sunday after Epiphany, Quinquagesima, Ash Wednesday, the First Sunday in Lent, Easter Even, i and 2 S. after Easter, and the feasts of SS. Stephen, Philip and James, James, Luke, Andrew, * The hyirn Yeni Creator in the Ordination Service is really a prayer to the Holy Spirit. 14 194 THE COLLECTS. Thomas, Matthias, Mark, Barnabas, John Baptist, Peter, Matthew, Simon and Jude, and All Saints. Most of the Collects are founded on the Epistle or Gospel, or both. The principles upon which they are constructed have been already pointed out (see p. 151). It will be ob- served that the conclusions of the Collects follow definite rules. If the Collect be addressed to the Father, it ends, *' Through Jesus Christ our Lord, who liveth and reigneth with Thee and the Holy Ghost, one God, world without end ; " if to the Son, it ends, " who livest and .reignest with the Father and the Holy Ghost, one God, world without end ; " if to the Trinity in Unity, it ends, " who livest and reignest, one God, world without end." These formulae are occasionally slightly modified to connect them more closely with the foregoing part of the Collect. Thus in prayers to the Father, if our Lord's name has been mentioned, the Col- lect ends, *' Through the same Jesus Christ our Lord," &c. Similarly, if the Holy Ghost has been referred to, we say, " who liveth and reigneth with Thee and the mme Holy Ghost," &c. In the First Prayer-book of King Edward VI., Introits, as they were called, were prefixed to the Collects. These were appropriate psalms which were sung as the priest entered (introeo) within the rails of the altar. As illustra- tions of their character, we may mention that the Introit for Christmas Day at first Communion was Ps. xcviii. ; at second Communion, Ps. viii. ; for Good Friday, Ps. xxii. ; for Easter Day (first Communion), Ps. xvi. ; (second Com- munion), Ps. iii. Wheatly says, "It is very certain that the use of Introits to begin the Communion Office was not only unexceptionable, but of great antiquity in the Church ; Durand proving that they were taken into divine service before the time of St. Jerome. And it is plain they would still have been very useful, since the want of them is forced to be supplied by the singing of anthems in cathedrals, and part of a psalm in metre, in parish churches, &c. And, therefore, I cannot but think it would have been more decent for us to have been guided by the Church which psalms to have used in that intermediate time, than to stand to the direction of every illiterate parish clerk, who too often has neither judgment to choose a psalm tune proper to the occasion, nor skill to sing it so as to assist devotion." Happily we are no longer dependent upon the parish clerk for either the selection of the hymn or the singing of it. THE EPISTLES AND GOSPELS, 195 THE EPISTLES AND GOSPELS. The most ancient collection of Epistles and Gospels is that known as the Lectionary, or '* Comes," of St. Jerome, which, whether written by that saint or not, is of great antiquity. It is mentioned in a charter of the date a.d. 471. It contains Epistles and Gospels for all the Sun- days of the year, and most of the festivals and other holy- days. Where it differs from the Eoman Lectionary it closely accords with our own. Thus the Epistles and Gos- pels in the " Comes " for the twenty-five Sundays after Trinity are identical with those in the Sarum Use and our own Prayer-book, but differ from those in the Eoman rite. This would seem to indicate that our arrangement of the Eucha- ristic Scriptures is based upon the "■ Comes." From Advent to Trinity we commemorate the leading events in our Lord's life, His incarnation. His circumcision. His various manifes- tations. His fasting and temptations, His crucifixion. His resurrection and ascension ; and the descent of the Holy Spirit on the Day of Pentecost. '* The object of the Epistles and Gospels during this time is to remind us of the benefit which we receive from God the Father, through the media- tion and atonement of God the Son, and through the minis- tration of God the Holy Ghost. Hence this part of the Church's course of teaching is fitly ended with the com- memoration of the Blessed Trinity " (Procter, p. 270). From Trinity to Advent the Eucharistic Scriptures set forth our practical duties as Christians. Procter distinguishes these two series as the Doctrinal and the Practical. In the arrangement of the Epistles traces will be found of a consecutive order, but the Gospels appear to be chosen either to illustrate the season or as bearing on the subject set forth in the Epistle. The reading of the Gospel has always been attended with marks of special reverence.* '' In the Eastern Church the wooden belJs were rung and the wax candles lighted at this part of the service, as a token of rejoicing" (Humphry). The Gospel was anciently read from the pulpit, and when the * St. Chrysostom says, " Wliile the holy Gospel is reading we do not attend in a careless posture, but standing up with much gravity, we so receive the message of Christ : yea, the greatest potentate on earth stands up also with awful reverence, takes not the liberty to cover his head with his imperial diadem, but in all submissive manner behaves LiiEseH in the presence of God, Who speaks in these sacred Gospels." 196 • - ADVENT. deacon appointed to read it had taken his place, the people rose up and said, " Glory be to Thee, Lord." They re- mained standing while the Gospel was read, and at its con- clusion sang ** Thanks be to Thee, Lord, for Thy holy Gospel." In accordance with this ancient usage the follow- ing rubrics were inserted in the Scotch Prayer-book respec- tively before and after the Gospel : " When the Presbyter or Minister readeth the Gospel, the people shall stand up. And the Presbyter, before he beginneth to read the Gospel, shall say thus : The Gospel of our Lord and Saviour Jesus Christ, written in such a chapter of such an evangelist, beginning at such a verse. And the people shall answer. Glory be to God." " "When the Gospel is ended, the Presbyter or Minis- ter shall say. Here endeth the Gospel. And the people shall answer. Thanks be to Thee, Lord. And thus at the begin- ning and ending of the Gospel every Sunday and holy-day in the year, or when else soever the Gospel is read." The American Liturgy expressly directs that the people shall say, '* Glory be to Thee, O God," when the place of Scripture from which the Gospel is taken is announced. It has been inferred from the absence of any concluding words at the end of the Gospel corresponding to the "Here endeth the Epistle," that the framers of the Prayer-book intended the old practice of saying or singing " Thanks be," &c., to be kept up. ADVENT. Each of the great festivals of the Church is the centre of a sacred season, which begins with a period of solemn preparation, and ends with one of holy joy. Thus Christmas is preceded by the season of Advent, which was formerly observed in much the same way as Lent, though with less strictness, and it is followed by the twelve days of festal joy which terminate with Epiphany.* The services for Advent are intended to prepare us for a devout and profitable celebration of Christmas and for Christ's second coming. The Collects refer : — 1. To His first and final coming in Person. 2 . To His coming in His word, and to the hope of everlasting life, given us by His coming. 3- To the work of His ministers in preparing for His coming. 4. To His coming in His Holy Spirit to aid us in our Btruggle with sin. No trace is found of the observance of Advent before the * Blnnt, I. p. 72. ADVENT. 197 time of St. Jerome. In the Sacramentaries (a.d. 492-590), and in the " Comes," special Collects, Epistles, and Gospels are found for the five Sundays preceding Christmas, and for the Wednesdays and Fridays in the period included. Special Collects, Epistles, and Gospels, for the Wednesdays and Fridays in Advent were used by the Church of England right up to the Eeformation. Advent originally commenced from the Feast of St. Martin (Nov. 11), and was hence called Quadragesima Sancti Martini. The Greek Church still commences Advent on this day. The present rule is that Advent Sunday is the nearest Sunday, whether before or after, to St. Andrew's Day (Nov. 30). The name Advent does not appear to have come into general use until long after the setting apart of the season which it designates, and the Greek Church to this day has no corresponding name for it. The First Sunday in Advent. Subject: The Two Comings. Note the title. We speak of the Sundays in Advent and Lent, i.e., in the seasons of Advent and Lent. The Collect, composed in 1549, is based upon the Epistle, and reminds us that we cannot celebrate aright the first Advent unless we are preparing for the second. It consists of— 1. A prayer for grace, to make a right use of this mortal life, in which Christ came to us in great humility, in order — 2. That, at His second coming, we may sh-are in His glory in the life immortal. The conclusion closely follows a Post-communion Prayer in the Sacramentary of Gelasius : " Ut, qui de adventu XJnigeniti Tui secundum carnem Isetantur, in secundo, cum venerit in majestate Sua, prsemium seternsB vitsB percipiant." The phrase, ** His glorious majesty," is an echo of an expression, " The glory of His majesty," which occurs twice in the first lesson for the evening. The rubric directs that this Collect shall be repeated "every day, with the other collects in Advent, until Christmas Eve." As it is directed that the Collect for the Nativity shaW follow the Collect for St. Stephen's Day, and that the Collect for Ash Wednesday shall be read every day in Lent, " after the Collect appointed for the day," it has been inferred that the Collect for Advent Sunday should follow the Collects for the other Sundays in Advent. See Blunt's ** Parish Priest," p. 320. The Epistle (Rom. xiii. 8-15) consists of an exhortation to love and purity of life, based on the nearness of the second Advent: "For now is our salvation nearer than when we 198 ADVENT. believed. The night is far spent, the day is at hand ; let us, therefore, cast off the works of darkness, and let us put on the armour of light." The Gospel (St. Matt. xxi. 1-13) describes our Lord's trium- phal entry into Jerusalem and cleansing of the Temple, which may be instructively connected with His second coming to purify His Church and gather out of it all things that offend. It also contains the remarkable prophecy of Zechariah : — " Behold, thy King cometh unto thee, meek and sitting upon an ass, and a colt, the foal of an ass." Blunt thus connects the various portions of the services of this day : " Lifting up our eyes to the Holy Child, we behold him from afar, and * knowing the time, that now it is high time to awake out of sleep,* we hear the cry, * Behold, the Bridegroom cometh I ' to His Church in a first Advent of Humiliation and Grace, and a second Advent of Glory and Judgment. For each Advent the Church has one song of welcome, ' Hosanna to the Son of David ! blessed is He that cometh in the name of the Lord. Hosanna in the highest. Even so come. Lord Jesus.' " The Sarum Epistle ended with the words, ** But put ye on the Lord Jesus Christ ; " the Sarum Gospel with, '* Blessed is He that cometh in the name of the Lord." 2 S. in Advent. Subject : Christ's Coming in His Word. The Collect was composed in 1549, and is founded upon the Epistle. It consists of — 1. A statement of the intention of God's "Word; 2. A prayer that we may (a) make a right use of it ; and (b) thereby lay hold of the hope of everlasting life which is given us in the Saviour whom it reveals. The Epistle (Rom. xv. 4-13) shows, by quotations from the Law, the Prophets, and the Psalms, that the whole of the Old Testament Scriptures announce that the Messiah was to be the Saviour, not of the Jews only, but of the Gentiles also ; upon which prophecies the apostle bases the exhortation, " Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost." The Gospel (St. Luke xxi. 25-33) contains our Lord's an- nouncement of the signs of the coming of the Son of Man with power and great glory, an announcement in which prophecies of the destruction of Jerusalem and the deliverance of the Chris- tians interpenetrate prophecies of the destruction of the world and the final deliverance of God's faithful people. The conclud- ing portion of the Gospel dwells on the importance of being ADVENT, iy9 prepared for the approacliing day of judgment : " Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and the cares of this life, and so that day come upon you unawares." 3 S. in Advent. Subject : The Forerunners of the Second Advent. The Collect was composed by Bishop Cosin in 1661 in the place of the following one: ''Lord, we beseech Thee give ear to our prayers, and by Thy gracious visitation lighten the darkness of our hearts, by our Lord Jesus Christ." It is addressed to our Blessed Lord, and consists of — 1. A reference to the sending of the Baptist to prepare for Christ's first coming; 2. A prayer that the ministers of Christ may so prepare us for His second coming. ** Thy messenger.'' Comp. Mai. iii. i, " Behold, I will send My messenger, and he shallpreparethe way before Me," with St. Matt, xi 10, *' For this is He of Whom it is written, Behold, I send My messenger before Thy face, which shall prepare Thy way before Thee." ** Ministers and stewards of Thy mysteries.^' This phrase is taken from the Epistle, which opens, '' Let a man so account of us as of the ministers of Christ, and stewards of the mysteries of God." The " mysteries " referred to are — 1. The truths of the Gospel which, though once hidden, are now revealed, and 2. The holy Sacraments. The Epistle (i Cor. iv. 1-5) sets forth the duties and responsibilities of Christian ministers. They are only stew- ards of the sacred mysteries, and must dispense them as men who will have hereafter to give an account of their stewardship. The Epistle concludes with an exhortation as applicable to the laity as to the ministry : " Therefore judge nothing before the time, until the Lord come^ who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts : then shall every man have praise of God." The Gospel (St. Matt. xi. 2) gives an account of the conver- sation between our Lord and the two disciples of John, who were sent to inquire of Him whether He was really the Messiah, and His testimony with regard to the Baptist. **For this is He of whom it is written, Behold I send," &c. 4 S. in Advent. Subject : The Advent of the Holy Spurit.* * In St. John xiv. 18 our Lord says, '♦ I will not leave you comfortless torphans) : I will come to you." So in St. Matt, xxviii. 20, He says, " lio. 2C0 ADVENT. The Collect is an expansion of one in the Sacr. of Gelasius : " Excita, qusesumus, Domine, potentiam Tuam et veni et magna nobis virtute siiccurre ; ut per auxilium gratias TuaB quod peccata nostra praspediunt, indulgentia Tuse propitia- tionis acceleret. Qui vivis et regnas cum Deo Patre." It will be observed that the original Collect was addressed to God the Son, and had special reference to the constant com- ing of Christ, with the help of His grace, to the succour of His people. The modern Collect is addressed to the Father, and is justified by the words of our Lord, *' If a man love me he will keep my words ; and my Father will love him, and we will come unto him and make our abode with him " (St. John xiv. 23). It consists of — 1. A prayer that God may come and help us with His power, so that — 2. In spite of the hindrances of our sins, we may run the race set before us, through the grace of the Atonement. ''Raise up" i.e., stir up. Comp. Lat. original, excita. ''Sore let,*' i.e., grievously prevented. "Let" occurs five times in the Canonical Scriptures (Ex. v. 4. ; Numb. xxii. 16 (margin) ; Isa. xliii. 13 ; Rom. i. 13 ; 2 Thess. ii. 7), and once in the Apocrypha (Wisdom vii. 22), in this sense. Once it occurs as a substantive in the sense of hindrance, viz., in Deut. XV. contents ; " It must be no let of lending." The modern meaning of **let," or rather that meaning which alone survives, is apparently the reverse of the meaning " to hinder ; " but Wedgwood considers that the idea of slacken- ing lies at the root of both applications of the word. *' When we speak of letting one go, letting him do something, we conceive him as previously restrained by a band, the loosen- ing or slackening of which will permit the execution of the act in question. ... At other times the slackness is attri- buted to the agent himself, when let acquires the sense of being slack in action, delaying or omitting to do. . . . Then, in a causative sense, to let one from doing a thing, is to make him let or omit to do it, to hinder his doing it." Davies, in his interesting and instructive book on Bible English, says that "let" to hinder, and "let" to permit, are two different words, derived from distinct roots, but he does not give the roots. " Let " in the sense of hinder would seem to be con- nected with late and loiter. " Let " in the sense of permit is I am with you alway, even nnto the end of the world." The object of the coming of the Comforter was that these promises might be more completely fulfilled. It is the Holy Spirit who enables us to feel the presence and nearness of Christ. CHRISTMAS DA V. 201 evidently connected with the German lassen. In Moeso-Gothio ga-latjan means to hinder; e.g., "Wasizvis galatida sunjai ni ufhausjan," Gal. v. 8. ('* Who diidihinder you that ye should not obey the truth ? ") " Satisfaction.^^ This word, which was originally a Eoman legal term, was first employed in a theological sense by St. Anselm to designate the effect of our Lord's atonement in satisfying that eternal law which is set forth in the words, ** The soul that sinneth it shall die." It occurs again in the Prayer of Consecration in the Communion Service : " A full, perfect, and sufficient sacrifice, oblation, and satisfaction" The Epistle is taken from Phil. iv. 4-7, and consists of an exhortation to Christian joy, and moderation, and confidence, based on the announcement that ** the Lord is at hand." The Gospel (St. John i. 19-28) gives an account of the con- versation that passed between the Baptist and the deputation of priests and Levites who were sent to him from Jerusalem by the Pharisees, to ascertain who he was. His reply to their inquiries was, ** I am the voice of one crying in the wilder- ness. Make straight the way of the Lord.'' CHRISTMAS DAY. Subject: Christ's Birth and Man's New Birth. The festival of our Lord's Nativity would appear to have been celebrated from the earliest times in the Christian Church, though not everywhere on the same day. Clement of Alexandria says that some kept it on May 20th, while others kept it a whole month earlier. The larger part of the Eastern Church kept it concurrently with the Feast of the Epiphany on Jan. 6th, there being a tradition that our Lord was baptized upon that day. In this double festival were commemorated our Lord's manifestation in the flesh (the Theophania, as it was called) and His manifestation as the Son of God at His baptism. See Epiphany. The Church of Con- stantinople altered the day on which the festival was cele- brated to December 25th, and was soon after followed by other Churches, though to this day the Armenian Church continues to celebrate Christmas and Epiphany on January 6th. The Apostolical Constitutions probably followed some ancient tra- dition in saying, " Let the Festival of the Nativity be observed by you on the 25th day of the ninth month " {i.e., reckoning from the vernal equinox). The Latin name of Christmas is Festum Nativitatis; the French is Noel, said to be a corruption of Natalis (Natalis dies) ; the German name is Weihnacht, the festival being con- sidered to commence with the night of Christmas Eve, on which our Lord was born. See St. Luke ii. 8. 202 CHRISTMAS DA Y. In tlie Pre-Eeformation Church of England there was a special service on the Eve, mass soon after midnight, another at oock-crow, and a third at the usual hour. In the First Prayer-book of Edward VI. the first two of these services were omitted. The third was omitted in the second Prayer- book. The introit for this early communion was Ps. xcviii. The Collect, which was that for Christmas Eve in the Salis- bury Use, was as follows : — ** God, which makest us glad with the yearly remembrance of the birth of Thy only Son Jesus Christ ; grant that as we joyfully receive Him for our Redeemer, so we may with sure confidence behold Him, when He shall come to be our Judge, who liveth and reigneth," &c. The Epistle was Tit. ii. 11-15 ; the Gospel, Luke ii. The Proper Psalms for Matins are the 19th, 45th, and 85th; for Evensong are the 89th, iioth, and 132nd. Psalm xix. celebrates the glory of the Creator as seen in the heavens and in His law, and so, by contrast, suggests the greatness of Christ's humiliation. The opening words, **The heavens declare the glory of God," &c., were perhaps con- sidered applicable to the appearance of the star in the East at our Lord's birth. The concluding words are, " Lord, my strength and my Redeemer." Psalm xlv. was primarily a song celebrating some royal nuptials, but it also predicted the union of Christ with His Church. It is quoted as referring to the Messiah by the author of the Epistle to the Hebrews (i. 8, 9) : "But unto the Son He saith. Thy throne, God, is for ever and ever," &c. The royal bridegroom is typical of the King of kings, the Bridegroom of the Church. Cf. John iii. 29. *'In this Psalm, therefore, the Church ever offers a hymn of thanks- giving to Christ for the Betrothal of Himself to His Mystical Body, which will be perfected by the final assumption of the Bride to His right hand in heaven. Girt with the sword of His human nature, and clad with transfigured garments, which are still perfumed with the myrrh, aloes, and cassia of His atoning work, the King of glory stands prepared to re- ceive to His side the Church which He has espoused ; that as a queen^ she may enter into His palace, as a queen be crowned with a never-fading beauty, and as a queen reign with Him" (Blunt's A. C. P. ii. 379). Psalm Ixxxv. is supposed to have been written after the return of the Jews from Babylon. The opening words, ''Lord Thou art become gracious unto Thy land ; Thou hast turned away the captivity of Jacob ;" lead our minds to think of Christ's mission, "To preach deliverance to the captives," CHRISTMAS DAY. 203 Luke iv. 18. The concluding verses (10-13), "Mercy and truth are met together, righteousness and peace have kissed each other," &c., have ever been interpreted as describing the work of redemption, in which the meeting of the Divine attributes of mercy and justice was so conspicuously illus- trated. Psalm Ixxocix. dwells on the covenant made with David and his family, which covenant only found its complete and highest fulfilment in the Son of David. Cf. Luke i. 32, 33. Psalm ex. consists of two parts, each addressed to the King of Zion. In the former, David says of Him, *' The Lord said unto my Lord, Sit thou on my right hand until I make thine enemies thy footstool." In the latter He is declared to be ** a priest for ever after the order of Melchizedek." This psalm is ascribed by our Lord to David in Matt. xxii. 43, and is again and again quoted in the New Testament as referring to the Messiah. Psalm cxxxii. is one of the songs of degrees, and was probably composed for the dedication of Solomon's temple. It dilates on the promise of Divine favour to David and to Zion in language which would seem extravagant if it did not refer prophetically to the Messiah, the Son of David, and to the Church of which Zion was the type. See Heb. xii. 22. This psalm is referred to in St. Peter's speech on the day of Pentecost (Acts ii. 29, 30). The First Lessons were selected on account of the remark- able prophecies which they contain of the Messiah. That for the morning (Isa. ix. to ver 8) is quoted by St. Matthew, iv. 15, 16. In it occurs the striking announcement, "For unto us a child is born, unto us a son is given," &c. That for the evening (Isa. vii. 10-17) relates to the sign given to Ahaz : ** Behold, a virgin shall conceive and bear a son, and shall call his name Emmanuel " (Quoted St. Matt. i. 23). The Second Lesson for the morning (Luke ii. to ver. 15) gives an account of the way in which the prophecies of the Messiah's birth were fulfilled. The Second Lesson for the evening (Tit, iii. 4-9) sets forth the kindness and love of God as displayed in the Gospel scheme of salvation. Ver. 5 would appear to have suggested the language of the Collect. The Collect for Christmas Day is that which was prescribed in the Prayer-book of 1549 for the second Communion. It consists of — I. A commemoration of the greatest of all God's gifts to us, in the person of His incarnate Son ; 204 CHRISTMAS DA Y, •2. A commemoration of our own regeneration and adop- tion as His children ; 3. A prayer for the daily renewal of the Holy Spirit. Thus, as in several other collects, the event which we are celebrating is connected with some corresponding event in our own spiritual life. ** Being regenerate,'' yiz., in and by Baptism. By ** regenera- tion " is to be understood that new relation between God and the baptized which is established in Baptism. It involves, in the language of the Catechism, ** a death unto sin and a new birth unto righteousness ; for, being by nature born in sin and the children of wrath, we are hereby made the children of grace." With these words compare the answer : *' My god- fathers and godmothers in my Baptism ; wherein I was made a member of Christ," &c. Kegeneration ' is distinctly con- nected with Baptism in Tit. iii. 5 : " According to His mercy He saved us by the washing of regeneration and renewing of the Holy Ghost," and with scarcely less distinctness in our Lord's conversation with Nicodemus. Comp. John iii. 3 and 5 : " Except a man be born again (margin, from above) he cannot see the kingdom of God. . . . Except a man be born of water and of the Spirit he cannot enter into the kingdom of God." In both these verses the words rendered " be born " would be better rendered '* be begotten." There is no scrip- tural authority for using the word ** regeneration " or any of the cognate expressions, " new birth," " born again," '* born anew," &c., in the sense of conversion. The change of heart involved in " conversion " is quite distinct from the change of relation involved in regeneration. Figuratively, conversion may be spoken of as a new birth, but it is not the new birth ; and it would obviate much confusion and misunderstanding if the words were kept quite apart. *' By adoption." In a general sense we received *' the adop- tion of sons " when our Lord took upon Himself our human nature (Gal. iv. 4, 5) ; but the formal act by which we are individually adopted is the act of Baptism. Comp. Gal. iii. 26, 27. *' And grace,'' i.e., not from any merit of our own, but of His own free grace. " By nature we are the children of wrath." By Bajptism we are made **the children of grace.*' See Catechism. ** Renewed." Renovation is the daily continuance of that gracious work which is commenced in regeneration. Comp. CoL iii. 9, 10 : "putting off the old man with his deeds, and CHRISTMAS DAY, 20$ putting on tlie new man, -which is renewed in knowledge after the image of Him that created him." It is expressly connected with the operation of the Holy Spirit in Tit. iii. 5 : *' renewing of the Holy Ghost." Dissenters often suppose that we include renovation under regeneration. This is a great mistake. Kegeneration is a single act that takes place once and for all ; renovation is a continuous work. ** The inward man is renewed day by day " (2 Cor. iv. 16). The Epistle (Heb. i. 1-12) sets forth the supreme excellency of the Saviour. God spoke in times past by His prophets ; now He speaks by His Son, who is at once Creator, Sus- tainer, and Kedeemer ; and, as the Old Testament Scriptures clearly show, far superior to the angels. The Gospel (John i. 1-14) sets forth the eternal existence and the manifestation in time of the Divine Word. He is designated tlxe Word, as being the medium through whom God gave us the fullest revelation of Himself. His share in the creation of the world is referred to, as showing that from the beginning He was the source of " Life and Light." The three Saints' Days which immediately follow Christ- mas Day are mentioned by St. Bernard (12th century) as forming one connected festival. Various reasons have been assigned for the place they occupy in the ecclesiastical year. L'E strange supposes that St. Stephen was commemorated first, as being the first Christian martyr ; that St. John holds the second place, as being the disciple whom Jesus loved ; and that the Innocents are commemorated next, because their massacre followed immediately upon our Lord's nativity. The same author remarks '* that martyrdom, love, and inno- cence, are first to be magnified, as wherein Christ is most to be honoured." Wheatly, following Durandus, observes, ** As there are three kinds of martyrdom ; the first both in will and deed, which is the highest ; the second in will, but not in deed ; the third in deed, but not in will ; so the Church commemorates these martys in the same order : St. Stephen first, who suffered death both in will and in deed ; St. John the Evangelist next, who suffered martyrdom in will, but not in deed, being miraculously delivered out of a cauldron of burning oil, into which he was put before Port Latin in Eome ; the Holy Innocents last, who suffered in deed, but not in will." This explanation, however beautiful, is, we fear, somewhat fanciful. May there not have been an intention on the part of the early Church to set forth the trials by 2o6 ST. STEPHEN'S DA Y. ■which the blessings of the Gospel are accompanied ? " Pros- perity," says Lord Bacon, "is the blessing of the Old Testa- ment ; adversity is the blessing of the New." In the midst of our Christmas joy we are reminded that the life of suffering into which the Saviour was introduced must be shared by His people. See the Gospel for St. Stephen's Day. St. Stephen's Day. Subject : Looking unto Jesus. The Collect for this festival formerly ran thus : — ** Grant us, Lord, to learn to love our enemies by the example of Thy martyr St. Stephen, who prayed for his persecutors to Thee, which hvest and reignest," &c. It was recast at the Restoration. It will be observed that in both forms, ap- propriately following the example of St. Stephen himself, we address the Second Person of the Holy Trinity. This CoUect consists of — 1. A prayer that we may, in all our sufferings for the truth, fix our eyes on the glory that shall be revealed ; and on Christ who stands at the right hand of God ready to succour those who suffer for Him ; 2. A prayer that, like St. Stephen, we may love and bless our persecutors. The Epistle (Acts vii. 55-60) gives an account of St. Stephen's martyrdom. The Gospel (St. Matt, xxiii. 34-39) contains our Lord's prediction of the persecutions which His people should undergo. St. John the Evangelist's Day. Subject : Light. The Collect is an expansion of one in the Sacr. of Gregory. It was altered in 1661 by the insertion, after " Evangelist Saint John," of the words, ** may so walk in the light of Thy truth." It consists of — 1. A prayer that the Church may be enlightened by the light of God. 2. That it may so profit by the light of St. John's teach- ing as to attain to the fuller light of everlasting Hfe. '' Doctiine," i.e., teaching. See p. 171. The Epistle and Gospel are taken from St. John's own writings. The former (i John i. i-io) contains the Apostle's testimony to ** that eternal Life which was with the Father, and was manifested unto us." The latter (John xxi. 19-25) contains our Lord's prophetic announcement that John should live to see His coming — words that have been inter- preted to refer to the overthrow of the Jewish State, which John survived to see. It also reminds us that to John we owe one of the four records of our Lord's l^Ce and words j INNOCENTS' DA Y. 207 " This is the disciple which testifieth of these things, and we know that his testimony is true.'* The Innocents' Day. Subject : Strength in Weakness. The Collect is based on one in the Sacr. of Gregory. Up to 1661 it ran thus : " Almighty God, whose praise this day the young Innocents Thy witnesses have confessed and showed forth, not in speaking but in dying : mortify and kill all vices in us, that in our conversation [i.e., our conduct] our life may express Thy faith, which with our tongue?. wo do confess ; through Jesus Christ our Lord." It consists of— (i) An invocation to God who has shown His strength even in helpless infants, and made them the instruments of setting forth His glory. (2) A prayer that He may destroy all vice in us, and so enable us to glorify Him also. ^^ Hast ordained.'" See Ps. viii. 2. Comp. Matt. xxi. 16, where we read, " hast perfected praise." ''Strength:' ** A stronghold for Thyself" (Golden Trea- sury Psalter). Our Lord applies the words to the Hosannas of the children in the temple. The Epistle (Piev. xiv. 1-5) consists of the apocalyptic vision of the state of the blessed : *' And in their mouth was found no guile : for they are without fault before the throne of God." The highest excellence to which we can attain is to become like little children. The Gospel (Matt. ii. 13-18) gives the history of the massacre of the Innocents and of the flight of the holy family into Egypt. The Innocents' Day was formerly called Childermas Day (Cilda Msesse Dseg). Processions of children on this day were forbidden by a proclamation of Henry VIII. in 1540. " The mournful character of this day w,as anciently kept up in England by the use of black vestments and muffled peals " (Blunt, A. C. P. i. 81). The Sunday after Christmas Day. Subject : The Adoption of Sons. The Collect is the same as that for Christmas Day. The Epistle (Gal. iv. 1-7) sets forth the object of the In- carnation, viz., that we might receive through Christ the adoption of sons and the accompanying inheritance that belongs to us as heirs of God. The Gospel (Matt. i. 18-25) gives the account of our Lord's nativity. 2o8 CIRCUMCISION. The Feast of the Circumcision occurs on Jan. ist,* the Octave of the Nativity. It is first referred to under its pre- sent name in a writer of the eleventh century. In earlier times the day was known as Octava Domini (the Octave of the Lord). The Collect, Epistle, and Gospel were all first in- serted in 1549. The Collect is based upon one in the Sacramentary of Gregory. We pray in it that, as Christ submitted to circum- cision in order that He might obey the law, so we may under- go that true circumcision of the Spirit which will enable us also to obey in all things God's blessed will. The Epistle (Rom. iv. 1-14) shows that the blessing pro- nounced upon those to whom the Lord imputeth no sin does not necessarily belong to the lineal descendants of Abraham, who have received the sign of circumcision, but to all, whether Jews or Gentiles, who reproduce the faith of Abra- ham. The Gospel (Luke ii. 15-21) gives an account of the cir- cumcision of our Lord. The rubric at the end was inserted in i66t. The rubric of 1552 ran thus : — " If there be a Sunday between the Epiphany and the Circumcision then shall be used the same Collect, Epistle, and Gospel, at the Communion, which was used upon the day of Circumcision." The modern rubric seems to contemplate daily Communion. The Proper Lessons for Matins are Gen. xvii. 9, which records the institution of the rite of circumcision, and Rom. ii. 17, which shows the emptiness of outward circumcision unless accompanied by the circumcision of the heart, in the spirit and not in the letter; for Evensong are Deut. x. 12, which shows that under the old covenant the Jews were not to be content with the outward rite (see ver. 16), and Col. ii. 8-18, which teaches us that we were circumcised in Christ " with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ." On this passage Bishop Thorold writes : " Cir- cumcision, beside other sufficient reasons for it, had (i) a typical value in setting forth the necessity of putting away fleshly sin, even at the cost of bodily pain ; and (2) a pro- * New Year's Day is always the Festival ot the Circumcision. Thus we enter on the new year with the thought of being in covenant with God» Circumcision was the sign of the old covenant. Christ was obe- dient to this old covenant, in order that by His perfect obedience Hp might establish the new " (Canon Norris). THE EPIPHANY. 209 phetic value as a shadow of tliat complete separation from sin, which Christ's obedience, commenced at His circumcision and completed by His death, was to effect for the Church " (S. P. C. K. Commentary). THE EPIPHANY, or the Manifestation of Christ to the Gentiles. Subject : Faith and Fruition. This festival was formerly closely associated with Christ- mas, and celebrated in the Eastern Church on the same day. Its most ancient name was Theophania, the name by which it is still known in the Greek Church. It was also called Epiphania and Bethphania. Hence Jerome calls it dies Epiphaniorum {the day of the Ejiiphanies). It commemorated — 1. The Nativity itself. 2. The appearance of the star to the Magi, 3. The manifestation of Christ's Divinity at His baptism. 4. The manifestation of His power on the occasion of His first miracle. In the Greek Church this feast is also called the Day of Lights, from the array of lights with which the Benediction of the Waters, as it is called, is performed on this day. These lights commemorate the manifestation of Christ as the Light of the world. They were also, doubtless, connected with the old beHef that our Lord was baptized upon this day, for baptism was often called illumination. Thus Justin Martyr writes: *' This washing we call illumination, because the understanding of those who learn these things is en- lightened." Comp. Heb. vi. 5 ; x. 32. In the Greek Church, Epiphany is still one of the three great times of baptism. The following hymn, used in that Church, at once illustrates the use of the name Epiphany, and the connection between the manifestation of Christ and the illumination of men : '* Thou who didst make the world, wast manifested {tmtpavfjg) in the world, to enlighten those who sat in darkness. Glory to Thee, lover of men." Another Greek hymn runs thus ; *' Christ, the true light, which lighteneth every man that Cometh into the world, let the Hght of Thy countenance be shown upon us, that thereby we may behold the light that is unapproachable, and guide our steps to fulfil Thy command- ments." (Quoted in " Prayer-book Interleaved.") The First Morning Lesson is Isa. Ix., in which occur the pppropriate words, ''Arise, shine ; for thy light is come, and tlie glory of the Lord is risen upon thee ; " and the prophecy, \%hich began to be fulfilled in the Adoration of the Magi, 15 BIO THE EPIPHANY. ** And the Gentiles shall come to thy light, and kings to the brightness of thy rising." The Second Morning Lesson (St. Luke iii, to ver. 23) gives an account of the manifestation of our Lord's Divinity at His baptism, when *'the Holy Ghost descended in a bodily shape like a dove upon Him, and a voice came from heaven which said, Thou art my beloved Son ; in Thee I am well pleased." The First Evening Lesson is Isa. xlix., which contains numerous prophecies of the con- version of the Gentiles. Comp. ver. 6, " I will also give thee for a light to the Gentiles, that thou mayest be for salvation to the ends of the earth ; " also ver, 22, 23, *' Behold, I will lift up mine hand to the Gentiles, and set up my standard to the people ; and they shall bring thy sons in their arms and thy daughters shall be carried upon their shoulders. And kings shall be thy nursing fathers, and their queens thy nurs- ing mothers," &c. The Second Evening Lesson (St. John ii. to ver. 12) gives an account of the Bethphany, i.e., the manifes- tation in the House, viz., at the marriage of Cana of Galilee. The Collect is taken from the Sacramentary of Gregory. It consists of — 1. A commemoration of the manifestation of Christ to the Gentiles. 2. A prayer that we, seeing Him now by faith, may here- after see Him in glory as He is. ^'Fruition,'' i.e., full enjoyment. Knowledge hj sight is here contrasted with knowledge hy faith, the fruit with the blossom. The original closes thus : " Concede propitius, ut qui jam Te ex fide cognovimus, usque ad contemplandum speciem Tuse celsitudinis perducamur.'* This happy reference to the Divine leading of the Magi is lost in our version. The Epistle (Eph. iii. 1-12) gives St. Paul's account of the revelation of the " mystery" that the Gentiles should be fellow-heirs with the Jews, and of the same body, and par- takers of the promise in Christ by the gospel. The Gospel (St. Matt ii. 1-12) gives an account of the ado- ration of the Magi. An interesting custom, commemorating the offerings of the Magi, has long been observed at the Chapel Eoyal in the Palace of St. James on this festival. The sovereign, or a representative of the sovereign, proceeds to the altar at the time of the offertory, and, kneeling down, makes an offering of gold, frankincense, and myrrh, which is thereupon laid upon the altar. SUNDA YS AFTER EPIPHANY, 2 1 1 It should be noted that from Christmas to Epiphany the intention of the services is to bring before us the manifesta- tion of our Lord's humanity ^ as seen in His birth, infancy, and circumcision ; from Epiphany to Septuagesima the intention is to set before us the manifestation of His divinity as seen in His miracles. The Epistles inculcate those Christian virtues in the cultivation of which our discipleship is best manifested. Those for the first four Sundays are taken continuously from Eom. xii. i to xiii. 8. 1 S. after the Epiphany. Subject : Knowing and Doing. The Collect is taken from the Sacramentary of Gregory, and consists of a prayer — 1 . That we may perceive and know what we ought to do ; 2. That we may have grace and power to fulfil the same. The Epistle (Eom. xii. 1-5) exhorts us to present our bodies a living sacrifice, holy and acceptable unto God. The Gospel (St. Luke ii. 41-52) sets before us the second ma- nifestation of Christ in the temple, where, at the age of twelve. He was found by his parents in the midst of the doctors, ** both hearing and asking them questions," already anxious to be about His Father's business, and showing that, young as He was, He already knew what He ought to do, and had grace to act upon His knowledge. The Epistle illustrates the first part of the Collect, the Gospel the second. 2 S. after the Epiphany. Subject : Christ the Creator. The Collect is taken from the Sacramentary of Gregory, and is evidently based on the Gospel. It consists of — 1. An invocation to the Lord of Creation, who "governf all things in heaven and earth." 2. A prayer that He will hear our supplications, and give us peace. The Epistle (Eom. xii. 6-16) exhorts to the practice of the Christian virtues, and, in calling upon us to "rejoice with them that do rejoice," reminds us of Him, Who was as ready , to join in the festivity of the marriage board at Cana as in the mourning of the bereaved sisters at Bethany. The Gospel (St. John ii. i-n) sets before us Christ as ma- nifesting His power as tJie Lord of Creation, by turning the water into wine. Note the words " He manifested forth His glory" (icai tfavipcjfff Tr]v Mlav avrov), Canon Norris says, ** The same Divine power which, by a slow process of secretion in the vine, turns the raindrops into the juices of the grape, had wrought that self- same change instantaneously." The same writer remarks elsewhere, " To identify Himself with 212 SUNDAYS AFTER EPIPHANY, His Father by showing that He could do visibly what His Father was doing invisibly, was doubtless the first great purpose of Christ's miracles." 3 S. after the Epiphany. Subject : Christ the Healer. The Collect, with the exception of the phrase, "in all our dangers and necessities," is from the Sacramentary of Gregory. It consists of a single petition, based upon the Gospel, that, as the Saviour extended His hand to convey health to the leper, so God will ** in all our dangers and necessities stretch forth His right hand to help and defend us." The ancient offertory sentences for this day kept up the thought : ** The right hand of the Lord hath the pre- eminence ; the right hand of the Lord bringeth mighty things to pass. I shall not die, but live, and declare the works of the Lord." By " the right hand of the Lord " we are, of course, to understand the Holy Spirit, who *' helpeth our infirmities." Cf. Tu septiformis munere, Dextrae Dei Tu digitus {Veni Creator), The Epistle (Eom. xii. 16-21) carries on the exhortations to manifest our membership in Christ by leading His life. The Gospel (St. Matt. viii. 1-13) manifests Christ as the Healer of our infirmities^ as shown — 1. In healing the leper ; 2. In healing the servant of the Gentile centurion. The words, "many shall come from the east and the west," revive the thought of the Feast of the Epiphany. 4 S. after the Epiphany. Subject : In Danger. The Collect is an expansion of one in the Sacramentary of Gregory. It consists of— 1. An introduction referring to our spiritual dangers and natural frailty ; 2. A prayer for Divme strength and protection. It was probably founded on the Gospel. The Epistle (Kom. xiii. 1-7). See note on Epistle for 3rd Sunday after the Epiphany. In 1549 the Epistle for this day was Eom. xiii. 8-1 1. The change was probably made because the latter partly coincided with the Epistle for Ad- vent Sunday. The Gospel (St. Matt. viii. 23-34) illustrates the "frailty " of man as seen — 1. In the want of faith exhibited by the disciples in the tempest ; 2. In the subjection of the demoniacs to the devils bj whom they were possessed. SUNDA YS AFTER EPIPHANY^ 213 It also manifests Christ as the Saviour of men in times of danger. His stilling the tempest shows His power over the world of nature ; His casting the devils out of the demoniacs His power over the world of spii'its. The old collect seems to refer to the latter miracle: — '*Deus qui nos in tantis periculis constitutos, pro humana scis fragilitate non posse subsistere, da nobis salutem mentis et corporis ; ut ea, quae pro peccatis nostris patimur, Te adjuvante vincamus." 5 S. after the Epiphany. Subject : Christ the Protector of the Church. The Collect is taken from the Sacramentary of Gregory. It consists of — 1. A recognition that the purity of the Church depends on Divine grace ; 2. A prayer that we may evermore be defended by the Divine power. *' In Thy true religion." Lat. " continua pietate.'* The Collect for the 4th Sunday after the Epiphany recognises the dangers of Christians as individuals ; the Collect for this Sunday recognises the dangers of the Church as a family. The origi- nal seems to refer to the pietas of God, not to that of the Church, ** Only," i.«., exclusively. Lat. "in sola spe." ** The hope of Thy heavenly grace" i.e., the grace from heaven which Thou hast taught us to hope for and to depend upon. The Epistle (Col. iii. 12-17) seems intended as a continua- tion of that for the 24th S. after Trinity (Col. i. 3-12), which, whenever there are twenty -seven Sundays after Trinity, it is required to follow. It relates to our duties one towards another as members of the Church, and shows wherein the ** true religion " of the Collect consists. The Gospel (St. Matt, xiii 24) manifests Christ as the Oovernot and Preserver of His Church, against the secret malignity to which it is exposed. One great danger of the Church is lest the Tempter should sow tares among the wheat. We are here taught that though, through a want of watchfulness and our neglect to lean upon the Divine grace, the Church may suffer much temporal injury, yet, at the time of harvest, the Church shall be finally purified ; the tares shall be separated from the wheat, to be burnt ; the wheat shall be gathered into the heavenly garner. The Gospel has an Advent character, and carries our minds forward to the time when Christ will be manifested as the righteous Judge. The Sarum Missal reckoned only five Sundays after Epi- phany, the counting being made from the octave of Epiphany, 2T4 SUNDAYS AFTER EPIFH ANY. In 1549 the counting was made from the Epiphany itself, and provision had to be made for the occurrence of a sixth Sunday. This was effected by the following rubric: — *' The sixth Sunday (if there be so many) shall have the same Psalm \i.e.^ Introit], Collect, Epistle, and Gospel, that was upon the fifth Sunday." The present Collect, Epistle, and Gospel, were added in 1661, the Collect proceeding probably from the pen of Bishop Cosin. A rubric at the end of the Gospel for the twenty-fifth Sunday after Trinity provides that *' if there be any more Sundays before Advent, the services of some of those Sundays that were omitted after the Epiphany shall be taken in to supply so many as are here wanting." The services for the sixth Sunday are very appropriate as an introduction to Advent. 6 S. after the Epiphany. Subject: The object of all the Epiphanies. The Collect consists of — 1. A recognition of the true object of all Christ's manifes- tations ; viz. : — • (a) That He might destroy the works of the devil ; {h) That He might make us the heirs of eternal life ; 2. A prayer that we may — (a) Purify ourselves, as He is pure. See Epistle. (6) Enter, at His final Epiphany and second Advent, upon our heavenly inheritance. See Gospel. It will be observed that the services for this day have a twofold aspect, like those for the fifth Sunday, viz. : — 1. As the last of the Sundays after the Epiphany, and, 2. As introductory to Advent. The Collect is based on the Epistle and Gospel. The Epistle (i John iii. 1-8) sets forth the love of God in willing that we should be called '* the sons of God,'* directs our minds to Christ's second coming, when we shall be like Him and see Him as He is, and reminds us of our consequent obligation to purify ourselves as He is pure, and renounce the devil, whose works the Son of God was manifested to destroy. Note the concluding verse, ♦* For this purpose the Son of God was manifested (ei'c tovto i^avepdjerj), that He might destroy the works of the devil." The Gospel (St. Matt. xxiv. 23-31) announces the final Epiphany and Advent of Christ, when He shall manifest His glory at His coming to judge. Septuagesima Sunday. Subject: Man's Guilt; God's Goodness. SEPTUAGESIMA. 21$ The Sundays immediately following the season of Epi- phany are reckoned with reference to the coming Easter. The first Sunday in the quadragesimal^ or forty- day fast of Lent, was designated Quadragesima. The Sun- day before Ash Wednesday, being exactly fifty days before Easter, was called Quinquagesima. Septuagesima and Sexagesima Sundays, which are respectively sixty-four and fifty-seven days before Easter, are supposed to have been called, by analogy, from the next decades. According to Durandus, monastics were wont to begin the observance of the Lenten fast at Septuagesima, the Greeks at Sexa- gesima, and the secular clergy at Quinquagesima. The time of observing Lent varied very considerably in the early Church, according to the rule laid down for fast- days. In some parts fasting was not allowed on Sundays, Thursdays, or Saturdays, and in order to make the Lent include forty fast-days, it would be necessary to commence it at Septua- gesima Sunday. Possibly Sexagesima and Quinquagesima marked the beginning of Lent when different rules obtained. The intention of the services for the three Sundays before Lent is to prepare us for the observance of Lent, and to supply a connecting link between Lent and Christmas. They direct our minds to the original cause of our Lord's coming into the world, and to the necessity imposed upon Christians of emancipating themselves, tlirough His power, from the sins on account of which He died. The first Lessons set forth the fall and rapid degeneracy of man ; the Epistles and Gospels inculcate self-discipline and the cultivation of charity, as the necessary complement of all other virtues. The Collect for Septuagesima is found in the Sacramentary of Gregory, and consists of — 1. A confession that we are justly punished for our offences ; 2. A prayer that we may be mercifully dehvered by God's goodness. The services of this day direct our minds to the Eden we have ** justly " lost, and the Eden to which, by God's mercy and goodness, we may yet look forward. The First Morning Lesson is Gen. i., ii. to ver. 3, which gives an account of the creation of the world. The Second Morning Lesson (Rev. xxi. to ver. 9) opens with the Apocalyptic vision of the new heavens and the new earth. The First Evening Lesson (Gen. ii. 4) gives an account of Paradise, which is paralleled in the Second Lesson (Rev. xxi. 9, to xxii. 6) by the ai6 SEXAGESIMA, vision of the Paradise of the blessed, in -which ^k, John sa-w the river of Hfe and the tree of life, and the curse of the fall undone. ** And there shall be no more curse : but the throne of God and of the Lamb shall be in it ; and His servants shall serve Him; and they shall see His face" (ver. 3,4). The alternative First Evening Lesson is Job xxxviii., a sub- lime psalm, setting forth the greatness and wisdom of the Creator as contrasted with the finite powers and knowledge of man. The Epistle (1 Cor. ix. 24-27) sets before us the temperance and self-mastery which we must practise, if we would win the incorruptible crown which is held out to the successful Christian athlete. The Gospel (St. Matt. xx. 1-16) is the Parable of the Labourers who were hired for a penny a-day ; a parable set- ting forth on its human side the virtue of justice, on its Divine side the truth that God's gifts are bestowed out of His sove- reign grace. Sexagesima Sunday^ Subject : Trust in God. The Collect, with the exception of the clause ** by Thy power," which was substituted for an objectionable allusion to St. Paul, is found in the Sacramentary of Gregory. It consists of — I. A declaration that we do not put our trust in anything we do; a. A prayer that we may be defended by God. It seems to look forward to the discipline of Lent, and warns us not to trust to the merits of any good works in which we may engage during that season. The First Morning Lesson (Gen. iii.) gives an account of the fall of man and his expulsion from Eden. The alterna- tive First Evening Lesson (Gen. vi. and viii.) sets forth re- spectively the corruption of mankind, which led to the Deluge, and the deliverance of Noah. The Epistle (2 Cor. xi. 19-31) recounts the trials and suffer- ings through which the Apostle of the Gentiles passed. In the original form of the Collect he was distinctly referred to, the conclusion of it being, ** Concede propitius, ut contra omnia adversa Doctoris gentium protectione muniamur." The Gospel (St. Luke viii. 4-15) consists of the Parable of the Sower, which teaches the reasons why the preacliing of the Word of God produces such divers results on those who hear it. Quinauagesima Sunday. Subject : Charity. LEJ^T, 217 The Collect was composed in 1549, and was entirely new. It is based on the Epistle, and consists of — 1. A declaration of the worthlessness of all our doings in the absence of charity.* 2. A prayer for charity. The old Collect contained a reference to the practice of Confession as a preparation for the proper observance of Lent, and ran as follows: "Preces nostras, quaesumus, Domine, clementer exaudi ; atqiie a 'peccatorum vinculis ahso- lutos ab omni nos adversitate custodi." The allusion to the bond of peace and of all virtues, viz., charity, was perhaps intended to contrast with the bonds of our sins mentioned in the old Collect. It is based on Col. iii. 14, "And above (iTTi) all these things, put on charity, which is the bond of perfectness." On this passage Alford remarks : " The idea of an upper garment, or perhaps of a girdle, seems to have been before the Apostle's mind. This completes and keeps together all the rest, which, without it, are but the scattered elements of completeness." The First Morning Lesson (Gen. ix. to ver. 20) relates to God's covenant with Noah. The alternative Evening Les- sons (Gen. xii., xiii.) record respectively the call of Abram and the ill choice of Lot. The Epistle (i Cor. xiii 1-13) is St. Paul's glorious psalm of Christian love, in which he declares that though he should bestow all his goods to feed the poor, and give his body to be burned, and yet had not charity, his sacrifices would profit him nothing. The Gospel (Luke xviii. 31-43) contains our Lord's announcement of the sufferings that awaited Him at Jerusalem, and an account of the healing of the blind man at Jericho. LENT. — From the earliest times a fast would appear to have been observed before Easter, though it was long before the limits of it were authoritatively prescribed. IrenaBus, referring to the differences of opinion with regard to the celebration of Easter, says : *' For the difference of opinion is not about the day alone, but about the manner of fasting ; for some think they are to fast one day, some two, some more ; some measure their day as forty hours of the day and night." The Church historian, Socrates, says : " The Eomans fast three weeks before Easter, the Sabbath and Lord's-day excepted. The Illyrians and all Greece, and the Alexandrians, fast six weeks, and call it the Quadragesimal feast. Others begin * Charity, i.e., Christian love in its widest sense, including love to God as well as love to man. 2i8 LENT. their fast seven weeks before Easter, only fasting, liowever, fifteen days by intervals ; but they also call this the Quadra- gesimal fast." Origen speaks of a fast of forty days before Easter, and, in the fourth century, that period appears to have been commonly observed. The present mode of observance, according to which Lent is made to begin on Ash Wednesday, was stamped with the authority of Gregory the Great, towards the close of the sixth century, and appears to have been thenceforward generally followed in the Western Church. In this mode of computing the forty days the Sundays are excluded. Some ancient Churches omitted Thursdays, Saturdays, and Sundays ; others, Saturdays and Sundays. The Eastern Church begins Lent on the Monday after Quinquagesima. The original intention of the fast before Easter was pro- bably to commemorate those forty hours of gloom and sorrow which intervened between the Crucifixion and Kesurrection ; but sorrow over the Passion and Death of Christ was wisely connected by the Ch^irch with sorrow for the sin which rendered the sacrifice of the cross necessary; and in this way the fast, which might have been productive of little more than unprofitable emotions, was converted into a period for careful self-discipline. Moreover, throughout the Christian year, the Church would have us follow, with a sacred sym- pathy, the example of our Divine Head, and share in His sufferings as in His exaltation. We also need to follow the leading of the Spirit, and retire to the wilderness of solitude for fasting and communion with God. Thus only may we hope to crucify the flesh, with its affections and lusts. "Five reasons for the Lent fast are given: i. The Apostles' sorrow for the loss of their Master ; 2. the declen- sion of primitive piety ; 3. preparation for Holy Com- munion at Easter; 4. that catechumens might prepare themselves for baptism; and 5. penitents for absolution" (Prayer-Book Interleaved). The rule of fasting for Lent varied widely, some Christians abstaining altogether from food for considerable intervals, others abstaining only from luxurious food. St. Chrysostom says : *' There are those who rival one another in fasting, and show a marvellous emulation in it ; some indeed who spend two whole days without food ; and others who, reject- ing from their tables not only the use of wine and of oil, and of every dish, and taking only bread and water, persevere in this practice during the whole of Lent." Our Church lays ASH WEDNESDA Y. 219 down no definite rules on the mode of fasting, but leaves it for each individual to settle with himself. The objects of fasting are thus stated in the First Homily on Fasting : — 1. " To chastise the flesh, that it be not too wanton, but tamed and brought in subjection to the spirit ; 2. '* That the spirit may be more fervent and earnest in prayer; 3. " That our fast be a testimony and witness with us before God of our humble submission to His high Majesty." Comp. Collect for First Sunday in Lent. The name Lent (0. E. Lencten) = Spring. The Collects for this season consist for the most part of confessions of our own weakness and sinfulness, and prayers for Divine grace and pardon. The Epistles and Gospels set before us the necessity of self- denial and humiliation, and the example furnished for our imitation in the history of our Lord. ASH WEDNESDAY. Subject: Contrition and Forgiveness. The first day of Lent was formerly called Caput Jejunii^ i.e.j the head or beginning of the Fast, and sometimes Dies Cine- rum, i.e., the Day of Ashes (Fr. Mercredi des Cendres). The latter name is said to have originated in a custom which used to be observed on this day in the primitive Church, and which is thus described by Gratian: — "On the first day of Lent the penitents were to present themselves before the bishop, clothed with sackcloth, with naked feet, and with eyes turned to the ground ; and this was to be done in the presence of the clergy of the diocese, who were to judge of the sincerity of their repentance. These introduced them into the church, where the bishop, in tears, and the rest of the clergy, re- peated the seven penitential psalms. Then, rising from prayers, they threw ashes upon them, and covered their heads with sackcloth; and then, with mournful sighs, de- clared to them that as Adam was thrown out of Paradise, so they must be thrown out of the church. Then the bishop commanded the officers to turn them out of the church doors ; and all the clergy followed after, repeating that curse upon Adam, In the sweat of thy brow shalt thou eat thy bread. The like penance was inflicted upon them the next time the Sacrament was administered, which was the Sunday following." The Commination Service was intended as a pro- visional substitute for the " godly discipline " to which noto- rious offenders were formerly subjected on Ash Wednesday. In the Morning and Evening Service for Ash Wednesday 220 COMMINATION SERVICE, we read through the whole of the seven penitential psalms, the 51st Psalm being included in the Commination Service. The Collect was composed in 1549. It consists of — 1. A confession of God's readiness to forgive the peni- tent; 2. A prayer for new and contrite hearts. The opening of it closely resembles that in the Sarum Missal: — *' Omnipotens, sempiterne Deus, qui misereris om- nium et nihil odisti eorum quae fecisti, dissimulans peccata hominum propter poenitentiam." '* Wretchedness'''^ denotes here (i) sinfulness; (2) the misery that proceeds from unforgiven sin. The 0. E. wrcBcca meant an exile, and hence a miserable man, a wretch. The First Lesson for the Morning (Isaiah Iviii. ' 1-13) dis- tinguishes between a counterfeit fast and a true ; that for the Evening (Jonah iii.) shows the power of a fast that is sincere, as instanced in the case of the people of Nineveh. The Second Lesson for the Morning (Mark ii. 13-23) points out the true explanation of Christian fasting ; viz., tho separation of the Divine Bridegroom from the children of the bridechamber ; that for the Evening (Heb. xii.3-18) ex- plains the purpose of God's chastisements, and reminds us of the case of Esau, who found no means of changing his father's mind, though he sought it carefully with tears. The Epistle (Joel ii. 12-17) consists of the exhortation of the prophet Joel to the people of Judah to approach God with fasting and prayer, that the threatened visitations upon the nation might be averted. The Gospel (Matt. vi. 16-21) contains our Lord's warning against that obtrusive fasting which the Pharisees practised. THE COMMINATION SERVICE. This Service derives its name from the comminatiom or threatenings (Lat. minor, to threaten) against sinners, which are recited in the opening address. The title of the Service in the Prayer-book of 1552 ran, "A Commination against sinners, with certain prayers, to be used divers times in the year." Archbishop , Grindal, in the reign of Elizabeth, di- • This word has no connection with •' wretchlessuess," which ocoura in the 17th Art., and which is only another form of recklessness, 0. E. recceleasness. The Latin Articles of 1562 translate it securitatem, Chaucer speaks of ''reckelnes in spcldng.'* SUNDA YS IN LENT. 221 rected the Service to be used four times a year. Tlie com- minations were probably suggested by the Form of the Greater Excommunication, which was used in the mediseval Church on the first Sundays in Advent and Lent, and the Sundays after Whitsun Day and the Assumption. On the subject of the *' godly discipline " formerly exercised in the Church, Bingham says: ** The performance of penance anciently was a matter of considerable length and time, to examine men's behaviour and sincerity, and to make them give just testimony and evidence of real sorrow and hearty abhorrence of their sins ; to satisfy the Church that they were sincere converts, by submitting to go through a long course of penance, according as the wisdom of the Church thought fit to impose it upon them/' The penitents were divided into four classes, TL7..,fientes (the mourners), audientes (the hearers), substrati (the kneelers), and consisterUes (the co- standers). The following extract from St. Basil, a.d. 370, shows how these terms were applied: — " The first year they [i.e. J the penitents] are to weep before the gate of the church; the second year to be admitted to hearing ; the third year to genuflexion^ or repentance properly so called ; and the fourth year to stand with the faithful at prayers, without partaking of the oblation." The Commination Service difi'ers from every other service in the Prayer-book in being entirely of a supplicatory character, even the psalm being said by the priest and people kneeling. THE SUNDAYS IN LENT. 1 S. in Lent. Subject : The Purpose of Fasting. The Collect* was composed in 1549, and consists of — 1. A commemoration of our Lord's fast of forty days ; 2. A prayer for grace to use such abstinence that we may respond to the Divine impulses to righteousness and holiness. *' Thy godly motions,'' i.e., the impulses of the Holy Spirit. * Tke following collect is found in the Ambrosian Missal: — "Da nobis, qusesumus, Domine, per gratiam Spiritus sancti novam Tui Para- cliti Bpiritalis observantiae disciplinam, nt mentes nostras sacro purgataB jejunio cunctis reddantur ejus muneribus aptiores. Per Dominum." The collect in the Sarnm Missal was — "Deus, qui Ecclesiam Tuana annua quadragesimali observatione purificas ; prsesta familiaB Tuas, ut quod a Te obtinere abstinendo nititur hoc bonis operibus exequatur. Per Dominum." (0 God, who dost cleanse Thy Church by the yearly observance of Lent, grant to Thy family that what it strives to obtain from Thee by fasting, it may follow up the same by good works. Through, &c.) 222 SUNDA YS IN LENT, See p. 80. We pray that our flesh may bo subdued to the Spirit, that we may obey the Spirit. The Epistle (2 Cor. vi. i-io) sets forth the trials which, through "watchings and fastings," the Apostle Paul was enabled to successfully pass. The Gospel (St. Matt, iv i-ii) records our Lord's fasting and temptation, and shows how, by subduing the flesh to the spirit, He was enabled to resist (i) the temptation of the flesh, (2) the temptation of the spirit, (3) the temptation of the world. "Here the Arch-fiend, and here the Incarnate Son; And in their strife all human issues close ! Lust of the flesh, lust of the eyes, life's pride — Each weapon that o'erwhelmed the primal world — 'Gainst Him in vain, and thrice in vain, are hurled. Then lo, He rests with angels at His side. So wars and rests His Church. In Him she goes Through fasting, prayer, and conflict, to repose." Eev. S. J. Stone, "Sonnets of the Sacred Tear.'* 2 S. in Lent. Subj&it : God our Protector. The Collect is taken, with the exception of two clauses (**in ourselves" and ''which may assault and hurt the soul"), from the Sacramentary of Gregory. It consists of — 1. A declaration of our inability in ourselves to help ourselves ; 2. A prayer to be kept from harm in body and soul. The Epistle (i Thess. iv. 1-8) contains a warning against the indulgence of sinful lusts of the flesh. We are to possess cur ** vessels," i.e., our bodies, which are the vessels that contain our souls, in sanctification and honour ; in "sanctifi- cation," because it is God's wi]} that we should be freed not only from the guilt, but the power of sin ; in honour, because of the respect due to it " as the garment which the Son of God stooped to wear while on earth, and will wear for ever in heaven ; as the temple which God inhabits through His Spirit ; and as that which will be raised in the resurrec- tion, immortal and incorruptible " (Eev. A. W. Thorold, S. P. C. K. Comm.). The Gospel (St. Matt. xv. 21-28) records the casting out of the devil from the Syro-Phoenician woman's daughter. Thus the Epistle illustrates the dangers which arise from the body; the Gospel the dangers which beset the soul. The sanctification of the Spirit is our protection against the former ; the prayer of faith our protection against the latter. SUNDA YS IN LENT. 223 8 S. in Lent. Subject : The Christian's Defence. The Collect is taken from the Sacramentary of Gregory, and consists of a prayer that — 1. God may look upon our hearty desires ; 2. Defend us against our enemies, with especial reference, perhaps, to our spiritual enemies. See Gospel. The Epistle (Eph. v. 1-14) contains an exhortation to purity in word and deed, and a warning against fellowship ** with the unfruitful works of darkness." The unclean body invites unclean spirits to take up their abode in it. The Gospel (St. Luke xi. 14-28) illustrates the power which the devil, ** the strong man armed," is permitted to exei-t, the superior power of Christ, and the great danger of imperfect reformation of character. '* The sense of Satan's power was so strong in the early Church as to lead it to make exorcism an invariable preliminary of baptism. Every act of penitence is a kind of exorcism, and every absolution is the conquest of Satan by Christ. But unless the swept and garnished soul is preoccupied with good, evil will return to it. In all Lenten disciphne, therefore, the occupation of the soul by the sevenfold gifts of the Spirit is the true bar to the entrance of the seven evil spirits, and works of mercy will guard against the dangers and deadly sins to which inactive devotion makes it liable " (Blunt, A. C. P. I. 94). 4 S. in Lent. Subject : Eefreshment. The Collect is found in the Sacramentary of Gregory. It consists of — 1. A confession that we are worthily punished for our sin ; 2. A prayer that we may be mercifully relieved. *' Believed," i.e., refreshed. Lat. respiremus. The Epistle (Gal. iv. 21-31) is St. Paul's allegory of the two covenants, viz., that of the law and that of grace. It reminds us of our Christian freedom and its obligations. The Gospel (St. John vi. 1-14) records the feeding of the five thousand in the wilderness, and teaches us to look up in our Lenten fast to Christ, as the true Bread of Life, on whom our spiritual sustenance depends. We have, as it were, fol- lowed our Lord into a *' desert place" (St. Matt. xiv. 13), and are here reminded that God is able to ** furnish a table in the wilderness" (Ps.lxxviii. 19). Necessity brings its own tempta« tions. The foil to them is the deep conviction that man does not hve by bread alone, but by every word that proceedeth out of the mouth of God. He will provide. The Passover is nigh 224 PASSION SUNDA Y. at hand.* See ver. 4. This Sunday is variously called " Mid Lent Sunday," ''K,efreshment Sunday" (Dominica Refectionis — probably from the subject of the Gospel, though some think from the old practice of feasting on rich cakes and spiced ale on this day), and " Mothering Sunday." The last name is said to have originated in the custom of visiting the mother church of the diocese on this day, and making offerings at the high altar. In some parts of England it is customary for servants and apprentices living from home to visit their parents on this day and bring them some presents. The present often takes the form of what is called a '* Mothering cake." Brand supposes that the name is connected with a passage in the Epistle : ** But Jerusalem which is above is free, which is the mother of us all." 5 S. in Lent, or Passion t Sunday. Subject : Governed by God : Preserved by God. The Collect is taken from the Sacramentary of Gregory. It is a prayer of God's people that He would (i) govern and (2) preserve them both in body and soul. Cf. Collect for 2 S. in Lent. The Latin original connects the "govern- ment " with the body and the " preservation" with the soul (ut Te largiente regatur in corporo^ et Te servante custodiatur in mente). The Commissioners of 1688 proposed to substitute the following collect as more suitable for the day : — '* Al- mighty God, who hast sent Thy Son Jesus Christ to be an high-priest of good things to come, and by His own blood to enter in once into the holy place, having obtained eternal redemption for us ; mercifully look upon Thy people, that by the same blood of our Saviour, who through the eternal Spirit offered Himself without spot unto Thee, our con- * St. John is the only one cf the Evangelists who notes that the Pass- over was at hand. He evidently intended to connect the miracle with the discourse on the Bread of Life, and, perhaps, with the Last Passover, when the Sacrament of the Lord's Supper was instituted. The thoughts Buggested by the service for this day are well summed up in the lineis — *• Food that weary pilgrims love, Bread of angel hosts above, manna of the saints, The hungry soul would feed on Thee ; Ne'er may the heart unsolaced be Which for Thy sweetness faints." f So called because on this day our Lord " began to mate open pre- dictions of His coming sufferings " (Blunt). The Epistle sets forth the object of His Passion. His blood was shed that He might obtain eternal redemption for us. PALM SUNDAY, 225 sciences may be purged from dead works, to serve Thee, the living God, that we may receive the projuise of eternal in- heritance, through Jesus Christ our Lord." The promise alluded to is that in the Gospel : — " If a man keep my say. ing, He shall never see death." The Epistle (Heb. ix. 11-15) reminds us of the mediatorial work of our great High Priest, and the efficacy of His milesa sacrifice in purging our consciences from dead works to serve the Hving God. The Gospel (St. John viii. 46-59) records our Lord's conver- sation with the Jews, when, in spite of their inability to convince Him of sin, they charged Him with having a devil, and took up stones to cast at Him. This rejection of Him by " His own," naturally leads up to, and prepares us for. His final rejection. The First Lessons for the day (Exod. iii. v., and vi. 9-14) relate to the sufferings of the chosen . people in Egypt and the mission of Moses for their deliverance. The typical character of these Scriptures will be obvious. The First Lesson for the morning records God's revelation of Himself to Moses as '* / am that I am " — words which at once occur to our minds when we hear our Lord's announcement in the Gospel of the day : ** Before Abraham was, I am.'' 6 S. in Lent. Subject : No Cross, no Crown. This Sunday is commonly called Palm Sunday, from the ancient practice of bearing branches of palms and of other trees on this day, in commemoration of our Lord's triumphal entry into Jerusalem, when the people *' took branches of palm-trees and went forth to meet Him" (St. John xii. 13). The Collect is taken from the Sacramentary of Gelasius. It consists of — 1. A commemoration of the love of God in sending His Son to die for us ; 2. A prayer that we may (a) follow the example of His patience and (b) be made partakers of His resurrection. The Epistle (Phil. ii. 5-1 1) exhorts us to imitate the humility involved in the incarnation of our blessed Lord, Who though He was in the form of God thought not His equality with God a matter for clinging to, but took upon Him the form of a servant, and descended step by step to the degrada- tion of the death of the cross. It encourages us at the same time by reminding us of His subsequent exaltation. The Gospel (St. Matt, xxvii. 1-54) gives an account of the sufferings in which our Lord's "patience" was so oon- spicnously seen. 18 226 * PALM SUNDA Y. The Proper Second Lesson for the evening is St. Luke xix. V. 28, recording our Lord's triumphal entry into Jerusalem, or St. Luke xx. 9-21, the prophetic parable of the vine- yard, announcing the rejection and murder of the heir of the lord of the vineyard. In the Eomish Church branches of palms and olives are solemnly blessed on this day, and distributed among the congregation. In the English Church the Benediction of the Palms took place before the beginning of Holy Communion. First, an acolyte read Exod. xv. 27 to xvi. 10, giving an account of Israel's encamping by the palm-trees of Elim ; then a deacon read St. John xii. 12-19, ^^ narrative of our Lord's triumphal entry into Jerusalem. The remainder of the service is thus described in '* The Doctrine of the Masse Booke," &c., 1554, quoted in Brand's *' Antiquities : " — " The Hallowing of Palmes. When the Gospel is ended, let ther follow the ha] owing of flowers and braunches by the priest, being araied with a redde cope, upon the thyrde step of the altare, turning him toward the south ; the palmes, wyth the flowers, being fyrst laid upon the altere for the elarkes, and for the other upon the steppe of the altere on the south syde." Prayers: — " I conjure the, tho.u creature of flowers and braunches, in the name of God the Father Almighty, and in the name of Jesu Christ hys Sonne our Lord, and in the vertu of the Holy Gost. Therefore be thou rooted out and displaced from this creature of flowers and branches, al thou host of the Divell, and al thou power of the enemy, even every assault of Divels, that thou overtake not the foote steps of them that haste unto the grace of God. Thorow him that shal come to judge the quicke and the deade and the world by fyre. Amen." " Almightye eternal God, who at the pouring out of the floude diddest declare to thy servaunt Noe by the mouthe of a dove, bearing an olive braunch, that peace was restored agayne upon earth, we humblye beseche the that thy truthe may ^ sanctifie this creature of flowers and braunches and slips of palmes, or bowes of trees, which we offer before the presence of thy glory ; that the devoute people bearing them in their handes, may meryte to optayne the grace of thy benediction. Thorowe Christe," &c. Then follow other prayers, after the flowers and branches are sprinkled with holy water, in which occur tliese pas- sages : — •* Blesse>j4 and sanctifie ^ these braunches of palmes, and other trees and flowers." Concluding with this rubric : — " So whan these thynges are fynyshed, let the palmes immediately bo distributed." Traces of this old practice may be found in many parts of England. In some parts the churches are decked with willow. HOLY WEEK, 227 branches on Palm Sunday; in others, boys and girls carry slips of willow in their hands. In Monmouthshire and South Wales it is customary to strew the graves with flowers on this day. On this day penitents were reconciled. THE GREAT WEEK, PASSION WEEK, or Holy Week. The last week of the Lenten fast was, from the earliest times, observed with great strictness. St. Chrysostom (a.d. 400) says that it was called ** the great week," because "great things were wrought at this time by the Lord. There- fore," he adds, ** many increase their religious earnestness, some adding to their fasting, others to their watching, others to their almsgiving. The emperors of the world also do honour to this week by making it a time of vacation from all civil business. Let the doors of the courts, say they, now be shut up, let the executioner's hands rest a little ; common blessings were wrought for us by our common Lord, let some good be done by us His servants. The imperial letters are sent abroad at this time, commanding all prisoners to be set at liberty from their chains." The old character of this week is maintained in our Church by the assignment of special services to each day in it. " The Epistles for this week are, with one exception, descrip- tive of the humiliation and sufferings endured by the God- man by reason of His obedience unto death. Some of these are chosen from the prophetical Scriptures, that both Old and New Testament may testify of Christ (St. John v. 39). Thus we have brought before us the subject of humilia- tion generally (Sunday) ; His loneliness in suffering (Monday) ; the indignities that were heaped on Him (Tuesday) ; and His death — the last and greatest of His humiliations (Wednesdaij), the same subject being continued on to Friday ; and on the Saturday we have an allusion to the exemplary, as also the atoning character of that death — the practical apphcation of the week's teaching. The exception alluded to above is the Epistle for the Thursday, which is an account of the institution of the Lord's Supper on the evening of that day. It may be observed that though the basis of this arrangement is doctrinal, the Epistles for the last three days are appropriate when regarded from a historical point of view " (Kyle's ** Lessons on the Collects "). The Epistle for Thursday is really no exception to the general teaching of the week, for the institution of the Lord's Supper * was at once ♦ Thursday of Holy week being the anniversary of the Last Snpper we read St. Paul's aocouut of it (i Cor. si. 17), It is the earliest reuoi^ 228 HOLY WEEK. prophetic and commemorative of the sacrifice of the cross. '* This is my body which is brokenior you." ** This is my blood of the New Testament which is shed for you." The Gospels set before us the various incidents in our Lord's passion and crucifixion as recorded by the four EvangeHsts, and are to be read as continuations of the Lessons. St. Matthew's record is read in the Second Lesson, and in the Gospel on Palm Sunday ; St. Mark's in the Gospels for Monday and Tuesday ; St. Luke's on Wednesday and Thurs- day ; and St. John's on Good Friday. This was the order prescribed in the Lectionary of St. Jerome. The Sarum Missal directed that the History of the Passion should be said by their choir-men. Those words which were spoken by the Jews or the disciples, were directed to be sung or said by an alto voice ; the words of our Lord were to be sung by a' bass voice ; those of the Evangelists by a tenor. Some such principle regulates the allocation of the parts in Bach's ** Passion Music." The Thursday in Holy Week was observed with greater solemnity than the preceding days, as being the day on which the sacrament of the Holy Eucharist was instituted. In early times it was variously known, in consequence, as Dies CcencR Domini, Natalis Eucharistice, and Natalis Calicis. The English name, Maundy Thursday, is variously explained. Some sup- pose Maundy to be a corruption of Mandati [dies Mandati, the day of the commandment), and to refer to the command- ment given on this night by our Lord to His disciples to wash one another's feet, even as He had washed theirs. The old rubric confirms this view. It says, '* Conveniant clerici, ad faciendum mandatum.'" It was formerly customary, not only for the clergy, but the richer laity also, to wash the feet of the poor on this day, singing at the same time the anthem, ** Mandatum novum do vobis," &c. (*' A new commandment I give unto you," &c.) The rite itself was called mandatum or iavipedium. In England the sovereign was wont to wash upon this day the feet of as many poor men as equalled in number khe years he had lived or sat on the throne. This ceremonial was observed by Queen Elizabeth in 1572, when she washed the feet of thirty-nine poor persons at her palace at Greenwich. James II. was the last sovereign who kept up the practice in person. In the early part of the last century it was performed by the Archbishop of York, as the sovereign's representative. of it, and was revealed to him by Christ Himself. It is, therefore, our Lord's owu account of it. GOOD FRIDAY. 229 The *' Office for the Royal Maundy," still used at the Chapel Eoyal, Whitehall, is as follows : — Exhortation, Confession, Absolution ; Proper Psalm xli. ; First Lesson, St. Matt. xxv. 14-30; First Anthem, ** Blessed is he that considereth the poor and needy;" distribution — to each woman; £1 15s. ; to each man, shoes and stockings ; Second Anthem, **Hide not Thy face ;" distribution of woollen and linen clothes ; Third Anthem, " Lord, grant the Queen a long life," &c. ; distribution of purses ; Second Lesson, St. Matt. xxv. 31-46 ; Fourth Anthem, ''Who is this that cometh from Edom?" (fee. ; Two special prayers. Another derivation of Maundy ia from maund, a basket; the royal gifts bestowed on this day being carried away in baskets. Another is from the Fr. maundier., to beg. But neither of these derivations is satis* factorily supported. A common popular name for Maundy Thursday is, Shere Thursday, which is said to have been ap- plied to it '* for that in old Fathers' days the people would that day shere theyr hedes and clypp theyr heedes, and so make them honest [seemly] ayenst Easter Day." " More novel practices of the Roman Church are : the consecration of the chrism for the following year ; the prcB- sanctijicatio, or consecration of the Host for Good Friday ; the extinction of all tapers and removal of the ornaments from the altar ; the communion of the priests and the ex- communication of all heretics " (P. B. Interleaved). GOOD FRIDAY. Subject : The Redeemer and Redeemed. The name Good Friday is peculiar to the Church of England. It refers to the blessings conferred upon mankind by the sacrifice of Christ, which we on this day celebrate. In early Christian writings it is spoken of as the Paschal Day. Later still it was called Dies Parasceves, i.e., the Day of Preparation ; Dies DominiccB Passionis, the Day of our Lord's Passion ; and Dies Absolutionis, the Day of Absolution. In the early English Uhurch it was called Long Friday. This day has always been observed with strict abstinence and humiliation, the intention of the Church being that we should realise the magnitude and heinousness of the sins which rendered the sacrifice of the Cross necessary, and the infinite love which led the Redeemer to become obedient unto death to take our sins away. "On the Paschal Day" [i.e., Good Friday], says TertuUian, " the strict observance of the fast is general, and as it were, public." Eusebius, writing in the early part of the 230 GOOD FRIDAY, fourth century, says that long before his time the day had been observed with watching and fasting. Constantine made it a general day of rest. To commemorate the absolution in- volved in the death of Christ, a general absolution was pronounced over all ecclesiastical offenders who were sincerely penitent. In the pre-Eeformation services for Good Friday, a cross was set up in front of the altar, and the clergy and the people prostrated themselves before it. This ceremony was popularly known by the name of " Creeping to the Cross." A pro- clamation, dated 30 Henry VIII., orders, *' On Good Friday it shall be declared howe creepyng of the Crosse siguifyeth an humblynge of ourselfe to Christe before the Crosse, and the Ifyssynge of it a memorie of our redemption, made upon the crosse." Whilet the prostrations went on before the cross the *' Keproaches," an expansion of Micah vi. 3, 4, were sung. During this ceremony black copes were substituted for the red copes, and the altar was draped with black hangings. It was customary from very early times to abstain from consecration on Good Friday, a portion of the Bread con- secrated on Maundy Thursday being reserved for Holy Communion on the following day. The wine used was unconsecrated. This was what was called the Mass of the Pre-sanctified (Missa PrcBsanctificatorum). The principle underlying it was that the Holy Eucharist is a feast, and therefore not appropriate for a fast day.* Both clergy and laity would appear to have communicated originally, but for some time before the Eeformation the priest alone communi- cated. The rubric says, '* Ponantur a subdiacono tres hostiae ad consecrandum : quarum duaB reserventur in crastinum una ad percipiendum a sacerdote : reliqua ut ponatur cum cruce in sepulchre." The Prayer-book contains a special Epistle and Gospel for Good Friday, and clearly contemplates, therefore, a consecration on that day. There are three Collects for Good Friday. The first is from the Sacramentary of Gregory ; the second is from that of Gelasius ; the third is based upon three Collects found in • The 49th canon of Laodicea [about a,d. 530J states that bread ought not to be offered in Lent except on the Sabbath Day and the Lord's Day. The 52nd canon of TruUo orders the use of the rite of the Pre-sanctified every day in Lent, except Saturday, the Lord's Day, and the Feast of the Annunciation. The same rule holds in the Eastern Church, except that on Maundy Thursday and Easter Eve the Liturgy of St. Basil is used instead of the Rite of the Presanctified. See Blunt's Diet, of Theol., p. 477, GOOD FRIDAY, 231 both Sacramentaries. The first is a praj^er for ihe congrega- tion^ the second for all estates of men in the Church, the third for all who are outside the Church, " Jews, Turks, infidels, and heretics." They may be thus analysed : — I. (a) A commemoration of our Lord's betrayal and cruci- fixion. (b) A prayer that God may graciously behold the " family " for which Christ suffered and died. II. (a) A commemoration of the work of the Holy Spirit in governing and sanctifying the Church ; (b) A prayer that all estates of men in the Church may serve God faithfully. III. (a) A declaration of God's common Fatherhood of the human race and universal love. (b) A prayer for the conversion of all who have left their •* home" in the *' family" of God. ** Was contented.^' Lat. non dubitavit, did not hesitate. *' All estates of men,'' i.e., ''all sorts and conditions of men." '' Vocation and ministry,^' i.e., calling and office. Cf. "Do my duty in that state of life unto which it shall please God to caZi me" (Catechism). The Prayer-book teaches us to look on every position in life (which is not sinful) as one to which God has called us, and in which we have a service to render as unto Him. •* But rather" &c. See Ezek. xxxiii. 11, 18, 19. *' Converted," i.e., turned back. Note the expressions used in the foregoing quotations. *' Turks," i.e., Mohammedans, the Turks being the chief Mohammedan power with which Western Europe in the sixteenth century was brought into contact. ^^ Infidels,'' i.e., unbelievers of all kinds. The Jews believe in God but reject Christ ; the Mohammedans believe in God and honour Christ, but do not pay Him Divine honour ; infidels are all who do not believe the fundamental doctrines of Christianity ; heretics are all who have fallen away from the Catholic faith. The Epistle (Heb. x. 1-25) sets forth the superiority of Christ's one sacrifice over the often-repeated sacrifices of the Law, and the effect of the blood of Jesus in opening " a new and living way " to enter into the holiest, a way thrown open to all who choose to approach it in the full assurance of faith. The Gospel (St. John xix.i-37) gives St. John's account of 233 GOOD FRIDAy. the Crucifixion. In the time of St. Augustine the history of the Passion was read from St. Matthew's Gospel. St. John's was, perhaps, substituted for the reason that he was an eye- witness of the Crucifixion. The Proper Psalms for Good Friday are the 22nd, 40th, 54th, at Matins, and the 69th and 88th at Evensong. With the exception of the 69th they were all formerly prescribed for Matins. The present selection and distribution date from the last revision. The 22nd is full of Messianic allusions, and predicts the details of the Crucifixion even to minute particulars. The 40th sets forth the real nature of the sacrifice of Christ and the secret of its inestimable efficacy. It was a voluntary sacrifice of perfect obedience. The 54th was composed by David when persecuted by Saul and his partisans. The third verse, " For strangers are risen np against me ; and tyrants which have not God before their eyes seek after my soul," suggests the corresponding combina- tions and machinations of the persecutors of the Son of David. The 69th was probably written by David on the occasion of his son Absalom's rebellion. It contains many expressions that apply to the position and sufferings of our Lord ; e.g. *' They that hate me without a cause are more than the hairs of my head : they that are mine enemies and would destroy me guiltless are mighty. . . . They gave me gall to eat : and when I was thirsty they gave me vinegar to drink." The 88th, the saddest in the Psalter, was probably written by some faithful partisan of David during the usurpation of Absalom. It looks forward to death as imminent, but seems to contemplate the possibility of deliverance even from the grave. " My soul is full of trouble ; and my life draweth nigh unto hell. . . . Dost Thou show wonders among the dead; or shall the dead rise up again and praise Thee ? Shall Thy loving-kindness be showed in the grave, or Thy faithful- ness in destruction ? " Several of these Psalms are applied by our Lord to Himself and others are quoted by the New Testament writers. Cf. St.Matt. xxvii.46; Heb. x. 5, &c. That we are justified in a Messianic interpretation of the Psalms is clear from our Lord's own words : — " These are the things which I spake unto you while I was yet with you, that all things must be fulfilled which were written in the law of Moses, and in the prophets, and in the Psalms concerning me " (St. Luke xxiv. 44). The First Lesson for Matins is Gen. xxii. 1-19, giving an account of the readiness of Abraham to offer up ** his only EASTER EVEA\ 233 begotten son " (Heb. xi. 17), a type in so many respects of the sacrifice of the Son of God. The Second Lesson (St. John xviii.) gives the narrative of the beloved Apostle of our Lord's betrayal, examination before Caiaphas, and arraignment before Pilate. The First Lesson for Evensong (Isa. liii.) is Isaiah's detailed prediction of our Lord's passion and death. The Second Lesson (i Pet. ii.) proposes Christ as an example of patient endurance under undeserved injuries, and as the innocent victim *' Who His own self bare our sins in His own body on the tree." EASTER EVEN. The Saturday of Holy Week. Subject : Death the Gate of Life. This day was universally observed as a fast-day, being one of the days during which the Bridegroom was taken away from His disciples. Tc specially commemorates His descent into hell. In. the Epistle of the Church of Smyrna, relating the martyrdom of St. Polycarp, it is called the " Great Sabbath." It was one of the chief times in the ecclesiastical year for baptism, to which allusion is made in the collect. The service of the vigil consisted of singing, prayer, and reading the Scrip- tures, and was kept up until the dawn of the Eesurrection morn- ing. In the time of Constantino " lofty pillars of wax were set up to burn as torches all over the city, and lamps were ht in all places, so that the night seemed to outshine the sun at noonday. Lamps and torches were placed both in churches and in private houses, which was done as a prodromus of that great Light or Sun of righteousness, arising upon the world on Easter Day" (P. B. Interleaved). In the mediaeval English Church the new fire, " the Paschal candle and the incense, all received benediction on this day for use in the succeeding year" (Blunt). The ancient collect probably aUuded to this practice. It ran, " God, Who didst illuminate this most holy night by the glory of our Lord's resurrection ; preserve in Thy new-born family the spirit of adoption which Thou hast given, that being renewed both in body and mind they may render unto Thee a pure service, through the same our Lord." No collect was provided in the reformed Prayer-book of the Church of England until the revision of 166 1. The Present Collect is adapted from one composed for the Scotch Liturgy in 1637, probably by Archbishop Laud, li is based on Eom. vi. and consists of — 234 EASTER DA Y. 1 . A commemoration of our baptism into Christ's death ; 2. A prayer that we may, by mortifying our affections, be buried with Him, and for His merits pass to our joyful resurrection. The Epistle (i Pet. iii. 17-22) relates to the mysterious subject of our Lord's preaching to the spirits in prison. The framers of the Prayer-book evidently understood this passage to refer to our Lord's descent into Hades. Pearson explains it as referring to the preaching of Noah (Christ's representa- tive) to those who, for their disregard of his warnings, were, when St. Peter wrote, shut up in the prison house of the unrepentant. The Gospel (St. Matt, xxvii. 57-66) records the entombment of our Lord, the sealing the stone, and setting the watch. The First Lesson for the Morning (Zech. ix.) seems to have been chosen on account of the prophecy, '* By the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water. Turn you to the stronghold, ye j)risoners of hope." The Second Lesson (St. Luke xxiii. 50) is St. Luke's narra- tive of the Burial, and of the vigil of the two Marys, The First Lesson for the Evening is Hosea v. 8-vi. 4, and is a denunciation of God's judgment on Israel for their manifold sins, terminating with a tender exhortation to repentance. It contains the remarkable words, '* After two days will He revive us : in the third day He will raise us up, and we shall live in His sight." The Second Evening Lesson (Kom. vi. 1-14) teaches us the significance of Baptism in connection with our dying therein to sin and rising again to live to God. EASTER DAY. Subject: ''The Three* Eesurrections " (Kyle.) On Easter mom we throw aside the gloom and austerities of Lent to rejoice in a risen Saviour, " "Whom God hath raised up, having loosed the pains of death, because it was not possible that He should be holden of it." This festival has doubtless been observed from the apostolic age, though the time of its celebration varied very considerably in different parts of the Church. The Asiatic Christians, claiming for their practice the authority of St. John, celebrated Easter on the third day after the Jewish Passover, the fourteenth day of the month Nisan, whatever that day might be ; the Western *Viz: (i) the Kesurrection of Christ, (2) our Spiritual Besurrection to newness of life, (3) the liesurreotion of the body. EASTER DA Y. 235 Churches celebrated it on the Sunday after the Passover, Sun- day being the day on which our Lord actually rose. Polycarp visited Eome in a.d. 158 to confer with Anicetus as to the proper day on which the festival should be celebrated, but the confer- ence was not successful in establishing uniformity of practice. It did more good, perhaps, by showing to the Church the power of Christian charity. Polycarp, though he had come to Kome expressly to defend the Eastern practice, consecrated the Holy Eucharist on the Western Easter at the church of Anicetus. In a very different spirit Victor, Bishop of Eome, in A.D. 196 excommunicated all Christians who did not con- form to the usage of the West. The first canon of the Council of Aries (a.d. 314) directed that Easter should be celebrated everywhere on one and the same day. The Council of Nicasa finally ruled that it should be observed universally on the Lord's Day only. The same Council directed that the Church of Alexandria should determine year by year which Sunday was to be observed (a somewhat dif&calt scientific question), and give timely notice thereof to the other Churches of Christendom. Thenceforward, the Quartodeci- mans, as those were called who clung to the Eastern practice, were regarded as schismatics, and in a.d. 341 they were excommunicated by the Council of Antioch. The Church of England, which would appear to have been in close connec- tion with the Asiatic Churches from Ephesus, followed the Eastern practice until the arrival of Augustine, and did not wholly abandon it until the eighth century. The original name of the festival was Pascha, which was apphed, however, not merely to Easter Day, but to the pre- vious week, and the following week also ; the whole com- memoration including fifteen days. This period was divided into the Pasch of the Crucifixion and the Pasch of the Kesur- rection. The French still caU the festival Paques. To mark it with special honour, prisoners were liberated, debts re- mitted, slaves set free, and lawsuits suspended. Bede, speaking of the names of the months among the Saxons, says, ''Eostur month, which is now interpreted Paschal month, had formerly its name from a goddess of theirs who was called Eostre, whose festivals they used to celebrate in it. From whose name they now designate the Paschal season, giving to the rejoicings of the new solemnity the accustomed name of the old observance."* Some derive it • Wedgwood remarks : " The reasons for doubting the authority ol Bede upon such a point are very slight, the main objection instanced h^ 236 EASTER DA K from the O.E. yst, a storm, and think it refers to the tem- pestuous weather which characterises this season of the year. Others suppose that the Easter season was so called from the predominance of east winds in it. Others, again, derive it from the Teutonic urstan^ to rise ; urstand, resurrection. In the north of England boys beg eggs to play with on Easter Eve. These eggs are hardened by boiling and tinged with various colours. The boys then go out and play with them in the fields, rolling them up and down, like bowls upon the ground, or throwing them up, like balls, into the air. The words commonly used in asking for the eggs are, " Pray, dame, a pask egg." " Pask " * is clearly the same word as pasque. The origin of this custom is unknown, but the egg was regarded as emblematical of the Eesurrection, inasmuch as it contains within itself the elements of a future life. A prayer contained in the Ritual of Pope Paul V. for the use of England, Ireland, and Scotland, runs as follows : — ** Bless, Lord, we beseech Thee, this Thy creature of eggs, that it may become a wholesome sustenance to Thy faithful servants, eating it in thankfulness to Thee, on account of the Resurrec- tion of our Lord" In the Eastern Church, Christians salute each other on Easter Day with the words, ** Jesus Christ is risen from the dead." To which the answer is made, ** He is risen indeed." The anthems prescribed for Easter Day to be used instead of the Venite are intended to give expression to the same spirit of joyfulness and thanksgiving as dictated the Eastern salutations. The first two remind us how we should keep the feast ; the next three that Christ can die no more, and that we died unto sin in Baptism ; the last three that Christ's resurrection was the pledge of ours. In the Sarum Breviary a short service was appointed to be used as introductory to Matins on Easter Day. The host and the crucifix were taken from the '* sepulchre," where they had been deposited on Good Friday, and placed on the altar ; then an anthem and collect were said. In 1549 an introductory service " afore Matins," partly identical with this, was retained. The Collect was, *' Adelung being the unlikelihood that the name of a Pagan deity should be transferred to a Christian feast. But the same thing seems to ha^e taken place with the term Yule, which, from designating the midwinter feast of the Pagans, was transferred to the Christian feast of the Nativity." * In some parts of England they are called paste or pace eggs. The custom referred to is, in some form or other, common all over the Continent. See Brand's " Pop. Antiq." i. 97. EASTER DA V. 237 God, Who for our redemption didst give Thine only-begotten Son to His death of the cross, and by His glorious resurrection hast delivered us from the power of the enemy ; grant us so to die daily from sin that we may evermore live with Him in the joy of His resurrection, through the same Christ our Lord." The first of the present three anthems was inserted in 1662. Previous to 1552 the place of the Gloria Patri was occupied by the following versicle and response : P. *' Show forth to all nations the glory of God." A. '* And among all people His wonderful works ; " and each anthem was followed by ''Alleluias." In the Prayer-book for 1549, Collects, Epistles, and Gospels were appointed for two communions on Easter Day. In 1552 the introductory anthems were substituted for the Venite ; the Collect for the first communion was appointed for Easter Day, Easter Monday, and Low Sunday, and the Collect for the second communion for Easter Tuesday. In 1662 the Collect for Easter Day was directed to be used throughout the week, and that for Easter Tuesday on Low Sunday. The Proper I^alms for Matins are the 2nd, 57th, and I nth; for Evensong, the 113th, 114th, and ii8th. The 2nd was probably composed by David after his victories over surrounding countries. It sets forth the powerlessness of the enemies of God against His anointed Son. The Messianic significance of this Psalm is distinctly asserted by St. Peter, Acts iv. 25-27. The 57 th related primarily to David's deliverance from Saul, and its tone of triumph happily accords with our joy over Christ's deliverance from death and the grave. The iiith is a song of thanksgiving for the " marvellous works" which God has wrought for His people, and more particularly for the work of redemption. See ver. 9 : "He sent redemption unto His people." The Proper Psalms for the evening form part of the Hallel, or Hymn of Deliverance from Egypt, which was sung in the Temple service at the Passover, and was probably sung by our Lord and His disciples at the Last Supper. The 113th celebrates the goodness and condescension of God, as seen in His care of the poor and simple, and pre-eminently in the incarnation of His Son. See ver. 5 : *' Who is like unto the Lord our God , that hath His dwelhng so high, and yet humbleth Him self to behold the things that are in heaven and earth ? " The IT 4th is a thanksgiving for the deliverance of Israel out of Egypt, which was typical both of our deliverance from the bondage of sin and of our Lord's deliverance from the power- 238 OCTAVE OF EASTER. of the grave. The ii8th celebrates some great national mercy, and contains many passages highly appropriate to the day; e.g.^ *' I shall not die but hve, and declare the works of the Lord. The Lord hath chastened and corrected me, but He hath not given me over unto death. . . . This is the day which the Lord hath made : we will rejoice and be glad in it." The First Lessons (Exod. xii. to ver. 29 ; Exod. xii. 29, or xiv.) contain an account of the institution of the feast of Passover and of the passage of the Eed Sea ; the former reminding us of " Christ our Passover," and the latter of our deliverance from the death of sin. Cf. "We are buried with Him by baptism into death, that like as Christ was raised," &c. (Rom. vi. 4). The Second Lessons are Rev. i. 10-19, containing the words, **I am He that liveth and was dead, and behold I am alive for evermore;" St. John xx. 11-19 (our Lord's appearance to Mary Magdalene) ; and Rev. v. (the vision of the opening of the Book of the Seven Seals by Him who was slain. The Collect is an expansion of one contained in the old Bacramentaries. It consists of — 1 . A commemoration of the resurrection of our Lord ; 2. A prayer for prevenient and cooperating grace to lead the new life in Christ to which we are already risen. *' Thy special grace preventing us,'* i.e., going before us, helping us. Art. x. teaches us — 1. That by our own natural strength and good works we cannot turn and prepare ourselves to faith and calling upon God; 2. That we must have God's prevenient grace that we may have a good will ; 3. And His cooperating grace working with us when we have that good will. The Epistle (Col. iii. 1-7) is an exhortation to Christians, inasmuch as they have risen with Christ, to seek those things which are above, and mortify their members which are on the earth. The Gospel gives us St. John's narrative of the Besurrection (xx. i-io). The Octave of Easter. The great festivals, viz., Christmas, Easter, and Whitsunday, were from a very early period pro- longed, like the great Jewish feasts, through seven days. The observance of the Easter Octave is mentioned by St. Augustine and St. Chrysostom ; and the Code of Theodosius prescribed rest from labour during the whole week. Monday in Easter Week. The First Lesson for Matins SUNDA YS AFTER EAST2R. 339 (Exod. XV .1-22) is Moses' song of thanksgiving after the crossing of the Eed Sea ; with which compare i Cor. x. 2. The Second Lesson (St. Luke xxiv. 1-13) records the appear- ance of our Lord to the women who came to the sepulchre, ** last at the cross and earliest at the grave." The First Lesson for Evensong (Cant. ii. 10-17) sets forth mystically Christ's joyful restoration to His Church. ** Else up my love, my fair one, and come away. For, lo, the winter is past." The Second Lesson (St. Matt, xxviii. i-io) gives St. Matthew's account of the appearance to the women. The Epistle (Acts x. 34-43) gives St. Peter's discourse on the Eesurrection, in the house of Cornelius. The Gospel (St. Luke xxiv. 13-35) records *^® conversation with the two disciples going to Emmaus. Tuesday in Easter Week. The First Lessons are 2 Kmga xiii. 14-22 (the miracle wrought by touching Elisha's bones), and Ezek. xxxvii. 1-15 (the resurrection of dry bones). The Second Lessons are St. John xxi. 1-15 (our Lord's appear- ance to His disciples at the Sea of Tiberias), and St. John xxi. 15 (our Lord's parting injunctions to St. Peter). The Epistle (Acts xiii. 20-41) gives that part of St. Paul's speech at Antioch in which he shows that the Psalmist had foretold the Eesurrection. The Gospel (St. Luke xxiv. 36-43) records our Lord's ap- pearance to the Apostles. *' The * forty days ' between the feast of the Eesurrection and the feast of the Ascension are devoted to a consideration of the Risen Life from various points of view — that life which those lead who are alive unto God through Jesus Christ our Lord" (Kyle, " Lessons on the Collects "). The Sunday after Easter. Subject: Purity. This Sunday was anciently called Dominica in Albis, be- cause on this day the newly baptized appeared for the last time in the chrisoms or white robes which they had worn during the Easter week. The EngHsh name. Low Sunday, is supposed by some to have been applied to it in contrast with the great festival with which the octave opens; but it seems more probable that "Low "is a cor- ruption of Laudes, the first words of the Sequence for the day being, "Laudes Salvatori voce modulemur supplici." The Greek Church calls this day New Sunday, in allusion to Uie renewal of the neophytes. The Collect was written in 1549 for the second communion on Easter Day. In 1552, when this service was struck out, the Collect was struck out with it, the Collect for Easter Vds 240 SUNDA YS AFTER EASTER. being used in the Octave. It was inserted here in 1661. It is based on the first of the Easter anthems, and consists of — 1. A declaration of the object of Christ's death and resur- rection, viz., our justification ; 2. A prayer that our risen life may be one of purity. The Epistle (i St. John v. 4-12) sets forth the obligation of those who are born of God to overcome the world through faith, and would seem to have been selected with special reference to the newly baptized and those who were celebrat- ing the anniversary of their baptism. The Gospel (St. John xx. 19-23) records the arppearance of our Lord after His resurrection to the ten disciples, and His bestowal upon them of authority to remit sin. 2 S. after Easter. Subject: Christ our Sacrifice and Example. The Collect was written in 1549, and is based on the Epistle. It consists of — 1. A declaration of the object of the Incarnation, viz., that Christ might be to us (a) a sacrifice for sin ; (6) an ex- ample of godly life ; 2. A prayer that we may (a) thankfully receive the benefits conferred in this great gift ; (b) follow His example. " Endeavour ourselves.'' In old English " endeavour " * is used as a reflexive verb. No emphasis, therefore, should be laid on the pronoun. "We, ** ourselves," can do nothing without the prevenient and cooperating grace of God. In- deed, the prayer is for " grace " that we may endeavour to follow the blessed steps of our Divine Master. Compare the language of the Preface in the Order of Confirmation : — '' and also promise that by the grace of God they will evermore endeavour themselves faithfully to observe such things as they, by their own confession, have assented unto." '* I will en- deavour myself so to do, the Lord being my Helper " (Ordination Service). Both the Collect and the Eucharistic Scriptures for this day would seem to have been intended to have special refer- ence to the duties of the pastors of Christ's flock. The Epistle (i St. Peter ii. 19-25) sets forth Christ as the Shepherd and Bishop of our souls, and an example of patient endurance, of undeserved sufferings. The Gospel (St. John x. ii-i 6) consists of His own dis- course on the Good Shepherd, and reminds us of the work of • The derivation of this word is instructive. To endeavour is to make a tiling our devoir^ or duty. SUNDA YS AFTER EASTER, 841 evangelisation wliicli the Cliurch has to carry on. ** Other sheep I have which are not of this fold. These also I must hring." Our thoughts are thus carried forward to Whitsunday. 3 S. after Easter. Subject : Consistency. The Collect is from the Sacramentary of Gelasius. It consists of — 1. A declaration of the object of God's revealed Word* viz., to restore those in error to the way of righteousness ; 2. A prayer for the newly baptized that they may eschew those things that are contrary to their profession. The Epistle(i St. Pet. ii. i i-i 7) is an exhortation to the prac- tical duties of Christianity, and was probably selected with a view to the instruction of the newly baptized. It shows what faults are contrary to our profession. The Gospel (St. John xvi. 16-22) contains our Lord's assur- ance to His disciples that though He was going in a little while to His Father, He would still be mystically present with His Church. The sorrow of separation should be converted into the joy of reunion. ** I will see you again." 4 S. after Easter. Subject : The Christian's Anchorage. The Collect is from the Sacramentary of Gelasius. It consists of — 1. A declaration that God alone can order aright our wills and affections ; 2. A prayer that we may love what He commands, and desire what He promises. " Order y'' i.e., control. ** Affections " i.e., desires. The Collect begins in the original, *' God, who makest the minds of the faithful to be of one will," and was similarly translated in the Prayer-book of 1549. It is much to be regretted that this reminder of Christian unity was dropped out of the Collect, especially as the Gospel relates to the gift of the Holy Spirit, by Whom alone the unity of the Church can be restored and maintained. The Epistle (St. James i. 17-21) leads us to look forward to the approaching festival of Whitsuntide, by reminding us that every good gift and every perfect gift is from above, and cometh down from the Father of lights, with Whom, unlike the lights of heaven, is no change, no movement, no obscura- tion. The Gospel (St. John xvi. 5-14) contains our Lord's promise of the Comforter. 5 S. after Easter. Subject: Inspiration. 17 242 ROGA TION DA YS. The Collect is from the Sacramentary of Gelasius. It consists of — 1. An acknowledgment that from God alone all good things come ; 2. A prayer for Divine inspiration* (a) to think what is good ; (&) to perform the same. This Sunday is called Eogation Sunday, from the three Rogation Days occurring in the week which it introduces. The Epistle (St. James i. 22-27) reminds us that we must be doers^ and not merely hearers, of the Word. The Gospel (St. John xvi. 23-33) contains our Lord's pro- mise that whatsoever we shall ask in His name His Father will give us, and is particularly appropriate when considered in connection both with the gifts of Pentecost and the Days of Asking which follow this Sunday. It also distinctly an- nounces the approaching Ascension. "I leave the world and go to the Father." THE ROGATION DAYS. The Monday, Tuesday, and Wednesday preceding the Ascension Day derive their name of Eogation Days from the fact that Mamertus, Bishop of Vienne (a.d. 460), appointed special litanies to be used on these days.f No special service is provided for the Eogation Days, but it would appear from an Injunction of Queen Elizabeth in 1559 that some order of prayer was intended to supersede the old Eogation services. The injunction runs thus : — " The curate ... at certain convenient places shall admonish the people to give thanks to God, in the beholding of God's benefits, . . . with the saying of Ps. civ. , Benedic, anima mea. At which time also the same minister shall inculcate this and such-like sentences, • Cursed be he that translateth the bounds and doles | of his * ** Inspiration " is commonly restricted to the agency of the Holy Spirit in the composition of the Scriptures, but in the Prayer-Book it denotes the grace of the Holy Spirit, whereby alone we can think and do those things that be good. Cf. *' Cleanse the thoughts of our hearts by the inspiration of thy Holy Spirit" (First Collect Com. Ser.). " Come, Holy Ghost, our souls inspire." Veni Creator Spiritus. t See Preface to Litany, X Doles, dools, or dolles, are " slips of pasture left between furrows of ploughed lands. A dole-meadoxo is a meadow in which the shares of different proprietors are marked by doles or landmarks. Now the simplest division of property would be a strip of turf left unploughed. PI. D. dole, a small ditch with the sod turned up beside it for a landmark " (Wedgwood). The word seems to be from the same source as dole, a portion, viz., 0. E. doclan, to divide. ASCENSION DA Y. 243 neiglibour ;' or such other order of Prayer as sJiall be hereafter appointed." This intention was never carried out. The custom of perambulating parishes, or ** beating the bounds," as it is popularly called, is all that survives of the old pro- cessions that were observed on Eogation Days. There is, however, a Homily in three parts " for the days of Eogation week," and there is an ''Exhortation to be spoken in such Parishes where they use their Perambulations in Eogation week, for the oversight of the bounds and limits of their town." A special Collect, Epistle, and Gospel were proposed in 1 66 1, and again in 1689, but not adopted. The Collect framed in 1689 will show the leading idea of the proposed service : ** Almighty God, who hast blessed the earth that it should be fruitful, and bring forth everything that is necessary for the Hfe of man, and hast commanded us to work with quietness and eat our own bread ; bless us in all our labours, and grant us such seasonable weather that we may gather in the fruits of the earth and ever rejoice in Thy goodness, to the praise of Thy holy name, through Jesus Christ our Lord. Amen." ASCENSION DAY. Subject : Christ's Ascension and Man's Ascension. The festival of the Ascension, though in modem times much neglected in comparison with the other great festivals of the Church, was evidently intended by the framers of the Prayer-book to be celebrated with special honour. It has assigned to it Proper Psalms, Proper Lessons, a special Collect, Epistle, and Gospel, and a Proper Preface. St. Augustine speaks of it as universally observed in the Church, and argues that it must either have been instituted by the Apostles themselves or by Church Councils. He says : **For those things which are received and observed over all the world, not as written in Scripture, but as handed down to us by tradition, we conceive to be instituted by the Apostles themselves or some numerous Councils whose authority is of very great use in the Church. Such are the anniversary solemnities of our Saviour's passion and resurrection and ascension into heaven, and the coming of the Holy Ghost from heaven." The Proper Psalms for Matins are the 8th, 15th, and 2i8t ; for Evensong, the 24th, 47th, and io8th. The 8th is a song of praise for the special honour shown by God to man, in exalting him above the other works of His hands. It re- 244 ASCENSION DA Y. ceives its highest interpretation in the exaltation of the Son of man, Who, though for a time lower than the angels, was at His ascension crowned with glory and worship (ver. 5). The 15th was probably composed to celebrate the bringing of the ark to the city of David from the house of Obed-Edom. It sets forth the requisites of those who would dwell in the tabernacle of the Lord and rest upon His holy hill, and sug- gests the perfect satisfaction of these requirements in the person of our Lord. The 21st is a song of thanksgiving for some great mercy granted in answer to the Psalmist's prayer. Its expressions are peculiarly appropriate to the day : *' His honour is great in Thy salvation. Glory and great worship shalt Thou lay upon him " (ver. 5). Psalms for Evensong. Psalm 24 was probably composed on the same occasion as the 15th, and has always been regarded as prophetical of the Ascension. See ver. 3, 8-10 : '* Who shall ascend into the hill of the Lord, or who shall rise up in His holy place ? Even He that hath clean hands," &c. " Lift up your heads, ye gates, and be ye lift up, ye everlasting doors, and the King of glory shall come in." Psalm 47 is a song of thanksgivings celebrating the triumphs of Israel over the heathen. Its language is applicable to the triumphs of the Church of Christ. See ver. 9 : *• The princes of the people are joined unto the people of the God of Abraham ; for God which is very high exalted doth defend the earth, as it were with a shield." Ps. J 08 thankfully commemorates David's victories over sur- rounding peoples, and reminds the Church that it is ** through God we shall do great acts, and it is He that shall tread down our enemies." The First Lessons (Dan. vii. 9-15, and 2 Kings ii. 1-16) set forth respectively Daniel's prophecy of the exaltation of the Messiah — " one like unto the Son of Man " — and the as- sumption of Elijah, with the outpouring of a double portion of his spirit upon Elisha, a type of the ascension of our Lord, and the subsequent outpouring of the Holy Ghost on the Day of Pentecost. The Second Lesson for Matins gives St. Luke's account of the Ascension (xxiv. 44) ; the Second Lesson for the Evening (Heb. iv.) reminds us of the media- torial work which our ''great High Priest that is passed into the heavens " is now engaged in. The Collect is found in the Sacramentary of Gregory, and consists of — I. A confession of our belief in Christ's Ascension into heaven. WHITSUNDAY, 245 2. A prayer that we may ascend thither in heart and mind, and with Him continually dwell. The Epistle (Acts i. i-ii) records the Ascension, and the conversation between our Lord and His Apostles which im- mediately preceded it. The Gospel gives St. Mark's account of the same incident (xvi. 14-20). The Sunday after Ascension. (Subject : Not Orphans *) was formerly called expectation Sunday (Dominica expectationis). The Collect was adapted in 1549 from an antiphon formerly sung at Vespers on Ascension Day, and consists of — 1. An invocation addressed to God, as the King of glory, Who has exalted His Son to His kingdom in heaven ; 2. A prayer that He will send us His Comforter and exalt us to heaven also. *' Leave us not comfortless'' Lat. " Ne derehnquas nos orphanos." The Epistle (i St. Pet. iv. 7-1 1) reminds us that "the end is at hand," and directs us to use the gifts of the Holy Spirit " as good stewards of the mysteries of God." It is clearly intended to direct our thoughts to the Pentecostal gifts. The Gospel (St. John xv. 26; xvi. 4) contains our Lord's promise of the Comforter. The First Lesson for Matins (Deut. xxx.) is part of Moses* final exhortation to the people of Israel, in which he reminds them that the commandments he had given them were not hidden from them, hut were in their mouth and in their heart — a description still more applicable to the new law given at the Christian Pentecost, and which is written in "fleshy tables of the heart." The First Lessons for Evensong are Deut. xxxiv. and Joshua i., which relate respectively how, when Moses was taken away, Joshua was endued with the spirit of wisdom, and how God promised to assist him : *' I will not fail thee nor forsake thee." The parallel of the promise of the Comforter is obvious. WHITSUNDAY. Subject : The Comforter. The Christian festival of Whitsuntide corresponds to the Jewish festival of Pentecost, as the Christian Easter corre- sponds to the Passover. As Pentecost was instituted to commemorate the giving of the Law on Mount Sinai and a day of thanksgiving for harvest, so Whitsuntide commemo- • " Orphans." See St. John xiv. 15, ** I will not leayeyou comfortlesa (margin, orpharis) : I will come unto you." 246 WHITSUNDA Y, rates the outpouring of the Holy Spirit and the ingathering of the first-fruits of the Church of Christ. Further, as the giving of the Law converted the Jewish people into a nation, BO the gift of the Holy Spirit converted the disciples into a Church. In the early English Church the festival of Whit- suntide is invariably spoken of under the Greek name Pente- cost, which means fiftieth, Pentecost being the fiftieth day from the morrow of the Sabbath following the Passover. In ecclesiastical language this name continued to be used right down to the Eeformation, but the popular name, Whit- sunday, had come into use even before the Conquest. In the A. S. Chronicle we find under a.d. 1067 the following : "And Ealdred arceb. hig gehalgode to cwene on Westmynstre on Hwitan Sunnan daeg." [And Ealdred the Archbishop hallowed her queen at Westminster on Hwitan Simnan daeg.] This passage shows that, when the chronicler wrote, the first syllable of our Whitsunday was a distinct word, having a separate existence. In Layamon's Brut (a.d. 1205) we find WJdtensundaei written as a compound word of four syllables (voh ii., pp. 308, 309 ; cf. iii., 249, 267, ed. Sir F. Madden). In a MS. of the '' Ancren Riwle " (about a.d. 1225) the word is spelled hwitesunedei. In an apparently later MS. of the same treatise we find witsunnedei. In the ** Passion of our Lord" (13th cent.) we find wit-sunneday. In the MSS. written about 1300 we have Wite-sontyd, Wite sonetid, Wite- soneday. A century later we find iVhitsonetyd and Witte- sonenday. In the four versions of the '' Cursor Mundi " (14th cent.) we find respectively Wijt sundai, Wit-sonday, Wittsunday, Witsonen day (Une 18 914). Wiclif wiites Wit- suntide, Chancer Whissonday (" Romaunt of the Eose," p. 85, ed. Bell). In the *' Promptorium Parvulorum" (a.d. 1440) we find Whysson tyde and Whitsontyde. By the i6th century the redundant form *' Whytson Sonday " had come into use. See " Confutacyon of Tyndale's Answere " (Preface). The derivation of Whitsunday is unquestionably from WJiite Sunday, as we might infer from the form in which the word first appears. This derivation is supported by the fact that the Icelandic name Hvita-sunnu-dagr, and the Welsh name Sul Gwijn, which goes back as far as the laws of Howel the Good, who ascended the throne a.d. 907, both mean White Sunday. Whitsuntide, it will be remembered, was one of the great seasons for baptism, when neophytes put on their white chrisoms. See p. 239. In the south of Europe baptisms would appear to have been more frequently celebrated WHITSUNDA V. 247 at Easter, for tbere the name Dominica in Albis was given to the first Sunday after Easter, when the chrisoms were worn for the last time. Whitsuntide may have been preferred in the North on account of the cold at Easter. Another derivation is from ivit, mind, understanding — the reference being to the wit or wisdom divinely communicated to the Apostles at Pentecost. A writer of the 14th century says, — ** This day Witsonday is cald For wisdom and wit seuene fold Was gouen to the Apostles as this day, For wise in alle thingis wer they ; To speke with-outen mannes lore Maner langage everi wher." Neale was of opinion that Whitsun, like the German Pfing- sten, was a corrupt form of Pentecost, and this view has been adopted by numbers of recent writers ; but no evidence has been adduced of the intermediate changes by which Pentecost was converted into Whitsun. Mention is made of a mysterious "Teutonic " Whingsten, but no attempt has been made to show that either Pfingsten o^ WJdwjsten ever existed in English. Keeping to facts, hwit, the earliest known form of the first syllable, is the 0. E. form, corresponding to the modern white. The change from the long i sound to the short i is exactly what has taken place in numbers of other words. Comp. whitlow 0. E. whytjiawe; whitster, a bleacher; whittle, ariginally a white mantle ; Whitchurch, Whitby, Whitacre, Whitbeck, Whitbourne, Whitcombe, Whitfield, &o. There can be no doubt, therefore, that the derivation from hwit, white, is correct. The wearing of the white Chrisoms by the newly baptized on Whitsunday must have been one of the most conspicuous features in the services for the day, and probably overshadowed in the popular mind the great truths which Whitsuntide commemorates. The changes in the Bpelling from hwit to idt, and from wit to whit, are exactly what all our words beginning with ivh underwent. The derivation from Pentecost seems, in spite of the great names by which it is supported absolutely untenable. Such a change of form as this derivation involves could not be explained by any law of language with which I am familiar ; and it is incredible that it could have occurred without leaving any trace of intermediate forms. An interesting parallel to the contraction Whitsun is found in Palmsun, the name given to a horse-fair held at Maldon, in Yorkshire, on the Saturday before Pabii Sunday. The derivation fi'om wit 248 WHITSUNDA Y, probably dates from the period when the initial h was dropped. The happy coincidence of the fact with the theory would soon give the derivation popular currency. It is worth remarking that the Prayer-book adopts the spelling Whit- sunday, except in the Table of Proper Psalms, where we find Whit Sunday, and that we not only speak of Whitsunday, but of Whitsun week, Whitsun Monday, &c. The Proper Psalms appointed for Matins are the 48th and 68th. The 48th is a song in praise of Jerusalem as the city of God. The words, '* We wait for Thy loving-kindness, God, in the midst of Thy temple," ver. 8, may have been regarded as applicable to the waiting of the Apostles at Jerusalem for the promise of the Comforter. The 68th is prophetical of the triumphs of the Church. "The Lord gave the word: great was the company of the preachers," &c., ver. 11. The Psalms for Evensong are the 104th and 145th. The former is a hymn celebrating the glories of the Creator, who "maketh His angels spirits and His ministers a flaming fire," ver. 4. The 145th is a thanksgiving for the *' marvellous acts " which God has wrought for His people. The Collect is from the Sacramentary of Gregory, and consists of — 1. A commemoration of the gift of the Holy Spirit on the day of Pentecost ; 2. A prayer that God may grant us the same Spuit {a) to have a right judgment, (6) to rejoice evermore in His comfort The First Lessons (Deut. xvi. r-i8 ; and Isa. xi.) contain respectively an account of the institution of Pentecost, and a prophecy of the outpouring of the Holy Spirit and of the conversion of both Jews and Gentiles. The alternative First Lesson for Evensong is Ezek. xxxvi. 25-38, containing the promises, *' I will put my spirit within you," and " As the flock of Jerusalem in her solemn feasts ; so shall the waste cities be filled with flocks of men." The Second Lessons (Eom. viii. 1-18, and Gal. v. 16-26) set forth respectively the effect of the law of the Spirit of hfe in setting us free from the law of sin and death, and an enumeration of the works of the Spirit contrasted with the works of the flesh. The alternative Lesson for Evensong is Actsxviii, 24 to xix. 2 1, showing the value of the Word of God as an instrument of conversion in the case of Apollos, and relating the ou+.pouring of the Holy Spirit on the converts at Ephesus. The Scripture appointed for The Epistle is Acts ii. i-ii, WIIITSUN WEEK. 249 recording the descent of tlie Holy Spirit on the day of Pente- cost. The Gospel (St. John xiv. 15-31) contains our Lord's promise of the Comforter. Monday in Whitsun Week. The First Lesson for Matins is Gen. xi. i-io, the narrative of the confusion of tongues; for Evensong, Num. xi. 16-31, recording the appointment by Moses of the seventy elders, and the outpouring of the Spirit upon them : ** Would God that all the Lord's people were prophets, and that the Lord would put His Spirit upon them." The Second Lesson for Matins is i Cor. xii. 1-14, which sets forth the diversity of the gifts of the Spirit, and the object with which they are bestowed, viz., for "every man to profit withal;" for Evensong, I Cor. xii. 27-xiii., which teaches that, though the best gifts are to be coveted, yet there is " a more excellent way," viz., charity. The Epistle is Acts x. 34-48, recording the descent of the Holy Spirit upon the household of the Gentile Corne- lius. The Gospel (St. John iii. 16-21) reminds us that light is come into the world, and that, if '^q love darkness rather than light, it is because our deeds are evil. It seems to have been selected " as bearing witness to the illumination of the baptized. God is light, and the newly baptized (at this season) are to learn that they are thereby admitted into light, and must walk as children of light " (Norris). Tuesday in Whitsun Week. The First Lesson for Matins is Joel ii 21-32, containing the prophecy quoted by St. Peter on the day of Pentecost, " I will pour out my spirit upon all flesh," &c. ; for Evensong, Micah iv. 1-8, a prophecy of the glory of the Church, and of its spread from Jerusalem : ** The law shall go forth from Zion, and the word of the Lord from Jerusalem. The Second Lesson for Matins (i Thess. v. 12-24) exhorts us not to quench the Spirit nor despise prophesyings ; for Evensong, i John iv. 1-14, which directs us to test our teachers, whether they be of God or not, by appealing to the fundamental article of the Chris- tian faith : ** Hereby know ye the Spirit of God : every spirit that confesseth that Jesus Christ is come in the flesh, is of God." The Epistle (Acts viii. 14-17) records the outpouring of the Holy Spirit on the Church of Samaria. The Gospel (St. John x.) is our Lord's discourse on True and False Shepherds. It was probably selected as suitable for candidates for ordination, this being an Ember Week. 2 50 TRINITY. TRINITY SUNDAY. Subject : The Three in One ; The One in Three. The festival of Trinity Sunday is of comparatively recent institution. Every Sunday was formerly regarded as com- memorating the Holy Trinity, but there is reason for believ- ing that from a very early date the doctrine of the Holy Trinity had a special prominence assigned it in the services for this day. Durandus ascribes the institution of the festival to Gregory the Great, and says that the object of it was to counteract the effects of the Arian heresy, which had almost led to the extinction of the true faith in the Holy Trinity. Pope Alexander II. (i 061-1073) discouraged the festival on the ground that it was needless, as the doctrine of the Holy Trinity was daily recognised in the Gloria Patri. In spite of this the festival was gradually adopted by various Churches in Western Europe. Thomas a Becket, who was consecrated on the Octave of Whit Sunday, 1162, appointed that Sunday for the feast of Trinity. At this period it would seem that some Churches observed the feast on this day, while others celebrated it on the Sunday next before Advent. The Synod of Aries, 1260, directed that the feast should be observed in that province on the Sunday after Whit Sunday, but Pope John XXII., in 1334, was the first to enforce the universal observance of this day as Trinity Sunday. There is no corresponding festival to Trinity Sunday in the Eastern Church, the Octave of Whit Sunday being observed in that Church as the Festival of all Holy Martyrs. The term Trinity is first apphed to the Godhead by Theo- philus. Bishop of Antioch, about a.d. 170. See Note on the Athanasian Creed. The expediency of the festival, and the appropriateness of the day set apart for it, can scarcely be questioned. The two opposite tendencies, to recognise the Unity without the Trinity, and the Trinity without the Unity, of the Godhead, are as strong as ever, and underlie many dangerous theo- logical errors of our own day. In the Incarnation, Death, Resurrection, and Ascension of our Lord, we see the love of both the Father and the Son, for it was the Father who sent His Son into the world. In the marvellous works wrought on the Day of Pentecost we see the special work of the Holy Spirit. Now (acknowledging the glory of the eternal Trinity) we worship Father, Son, and Holy Spirit, as one God, of one substance, power, and majesty, equally concerned in our re- demption. TRINITY 251 ThA Collect is from the Sacramentary of Gregory, and con- sists of — 1. A confession of tlie doctrine of the Trinity in Unity, and the Unity in Trinity ; 2. A prayer that we may be kept steadfast in this faith. The words, " in the power of the Divine Majesty to wor- ship the Unity," are somewhat obscure. They may mean that we worship the Unity as displayed in the power of the Divine Majesty, or, as Humphry suggests, that we worship the Three Persons as being one in power and in majesty. In an old English Primer of the fourteenth century this portion of the Collect stands thus : " and in the migt of mageste to worchipe thee in onnhede." The Latin original is, ** Et in potentia Majestatis adorare Unitatem." ** From all adversities.'' The Latin original connects our deliverance with holding by the true faith. " Quaesumus ut ejusdem fidei firmitate ab omnibus muniamur adversis." The First Morning Lesson (Isa. vi. i-ii) relates the vision of Isaiah in which he heard the seraphim crying, Holy, Holy, Holy, and the voice of God asking, "Whom shall I send, and who will go for m ? " See Note on the Ter-Sanctus. The First Evening Lesson (Gen. xviii.) relates the appear- ance of the mysterious " three men " to Abraham. The Alternative Lesson is Gen. i.-ii. 4, which contains two references to the plurality of Persons in the Godhead. Of. i. 2, "And the Spirit of God moved on the face of the waters," with i. 26-27. "Let us make man in owr image; ... so God created man in His own image." The Second Morning Lesson (Kev. i. 1-9) contains a salu- tation referring directly or indirectly to each one of the three Persons of the Holy Trinity. The Second Evening Lesson (Eph. iv. 1-17) is an exhorta- tion to Christian unity based upon the one body, 07ie Spirity one hope, one Lord, one faith, one baptism, one God and Father of all. The Alternative Lesson is St. Matt. iii. , which records the Baptism of our Lord, an occasion on which all three Persons of the Holy Trinity were plainly manifested — the Father speaking from heaven, the Son in the water, the Holy Spirit descending like a dove and lighting upon Him. The Epistle (Rev. iv. i-ii) contains an account of the vision in which St. John heard the four beasts saying, " Holy, Holy, Holy, Lord God Almighty, which was, and is, and is to come," a salutation which has always been interpreted as referring in its threefold repetition to the Holy Trinity. »52 SUNDAYS AFTER TRINITY, The Gospel (St. John iil i) mentions the Three Persons of the Trinity by name ; but this, perhaps, was not the reason why it was appointed to be read tliis day. The language used by our Lord in speaking to Nicodemus on the mysterious subject of the new birth is equally applicable to the doctrine of the Trinity : " The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh and whither it goeth: so is every one that is born of the Spirit." Our power to comprehend the mode is not to be the measure of our acceptance of the fact. SUNDAYS AFTER TRINITY. The first half of the ec- clesiastical year is devoted to setting forth the great doctrines of the Christian religion ; the second half to setting forth its practical duties. Neither would be complete without the other. Religion consists of credenda, things to be believed ; agenda, things to be done ; but belief is unreal unless it is made the basis of action ; and action cannot commence with- out the stimulus supplied by belief. The Collects for this season are prayers for the Divine help and guidance to enable us to bring forth the fruits of Christianity. The Gospels bring before us the teaching and example of our Blossed Lord ; the Epistles exhort us to the practice of Christian virtues. The latter are all, with the exception of those for the first three, fifth, eighteenth, and twenty- fifth Sundays, taken from St. Paul's writings, and follow the order in which they stand in the New Testament. 1 S. After Trinity. Subject : Grace and obedience. The Collect is from the Sacramentary of Gelasius. It consists of — 1. An address to God as our strength ; 2. An acknowledgment of our own natural inability to do good without His assistance ; 3. A prayer for the help of His grace to keep His com- mandments both in wiU and deed. " No good tiling without Thee.'' Cf. St. John vi. 44. " No man can come to me, except the Father which hath sent me draw him." The same doctrine is set forth in many other collects. See 2, 5, 9, after Easter ; 9, 17, 19, after Trinity. *' In uill and deed.'' Outward obedience is not enough. The heart must go with the hand. Circumstances may often prevent us from rendering to God such service as we wish, but, ** If there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not ** (2 Cor. viii. 12). SUNDA YS AFTER TRINITY, 253 The Epistle (i St. Johniv. 7-21) sets forth the love of God to man as the originatiiig source of man's love of God and of his fellow-man. ** We love Him because He first loved us." We love our brother because we cannot love God without loving our brother. The Gospel (St. Lukexvi. 19-31) is the parable of the Eicli Man and Lazarus,* which shows the danger of neglecting our duty towards our neighbour. We do not read that the rich man was a wicked man ; he may have been most attentive to the externals of religion ; but he paid no heed to the neces- sities of the poor beggar at his gate, and so showed that his heart was not possessed with the love of God. The heart that is fully conscious of God's love feels bound to show its gratitude in deeds of love to man. Thus, while in the Col- lect we pray for grace to keep God's commandments in wiU and deed, in the Epistle and Gospel we are directed to the love of God as the great motive power of obedience. 2 S. After Trinity. Subject : Fear and love. The Collect is adapted from the Sacramentary of Gelasius. and was substituted for the more literal translation which had preceded it in 1661. It consists of — 1. An address to God as our never-failing help ; 2. A prayer that we may never fail in our fear and love of His name. *' Govern,'* i.e., direct, guide. See note on ** governance" (p. 177). Cf. St. James iii.4, where " governor " is used in the sense of the Lat. gubernator, a pilot. We need the restraint inspired by a sense of Divine government, as well as the encouragement inspired by the knowledge of Divine love. ** Thy steadfast fear and love," i.e., the steadfast fear and love of Thee. The words *' steadfast " and *' perpetual," apphed to our duty in the latter part of the collect, correspond to " never failest," applied to Divine grace in the former part. ** Fear," i.e.^ the reverent fear of love. Cf. Heb. xii. 29, »* Let us have grace whereby we may serve God acceptably with reverence and godly fear {tv\dl3eia) ." In the Epistle for the 1st Sunday after Trinity we are told that '* perfect love cast- eth out fear," but the fear there referred to is the servile fear (f6j3og) of punishment, the fear that hath torment {oti 6 6^0Q KoKaaiv 4x«), I St. John iv. 18. The more perfect our love, the more we fear to grieve the object of it. The original is, '* Sancti nominis Tui, Domine, timorem • Lazarus is an abbreviated form of Eleazar, which signifies ' ' God is my help." The shortened form means " helpless." 254 SUNDA YS AFTER TRINITY. pariter et amorem fac nos habere perpetunm, quia nnnqnam Tua gubernatione destituis quos in soliditate Tuae dilectionis instituis. Per Dominum." The English version up to 1662 ran, ** Lord, make us to have a perpetual fear and love of Thy holy name ; for Thou never failest to help and govern them whom Thou dost bring up in Thy steadfast love. Grant this," &c. The Epistle (i St. John iii. 13-24) relates to the same sub- ject as that for the previous Sunday. It again reminds ua that the love of our neighbour is the test of our love of God. The Gospel (St. Luke xiv. 16) is the parable of the Great Supper, in which is illustrated the conduct of those who neither love nor fear God, and disregard His gracious invitations. Their conduct is not attributed to exceptional wickedness or unbelief, but to undue absorption in worldly cares and plea- sures.* 3 S. After Trinity. Subject : The desire to pray. The Collect is an expansion of one in the Sacramentary of Gregory. It consists of — 1. A pleading of the fact that our desire to pray is itself given of God ; 2. A prayer that He may hear the prayers He has Himself inspired, and defend and strengthen us with his "mighty aid." *' An hearty desire to pray.'' The Epistle bids us " cast all our care on God," i.e., look to Him in all our necessities, whether small or great, bodily or spiritual. This is the spirit out of which prayer naturally springs. " Comforted,'' i.e., strengthened. Cf. " Comfort is it by which, in the midst of all our sorrows, we are confortati, that is, strengthened, and made the better able to bear them out." (Bp. Andrewes ii. 145. Quoted in Davies's Bib. Eng.) See also p. 122. ^^ Defended " should be coupled with '* dangers" and '^ comforted^' with ^^adversities." This clause was added in 1662. The Epistle (i St. Pet. v. 5-1 1) teaches us to look up to God in all our dangers and adversities, and to cast all our care upon Him, for He careth for us (ver. 7). It also teaches us the intention of these trials, viz., that we may be perfected by them (ver. 10), and the spirit in which we should submit to them, viz., of humihty (ver. 6). * Archbishop Trench quotes the following rhymes cf Hildebert ir Ulustration of these hindrances : — •• Villa, boves, uxor, coenam clausere vocatis ; Mundus, cura, oaro, ccelum clausere renatis." SUNDA YS AFTER TRINITY, 255 The Gospel (St. Luke xv. i-io) consists of the parables of the Lost Sheep and the Lost Piece of Money, in which we are taught the loving care with which God follows lost and perish- ing sinners, and the ** mighty aid" with which He brings them back to their true home. 4 S. After Trinity. Subject : " Things temporal " and ** things eternal." The Collect is from the Sacramentary of Gregory. It consists of — 1. An address to God as our sole Protector and Sanctifier ; 2. A prayer for mercy that we may so pass through time that we lose not the all-important things of eternity. " Things temporal.'' Lat. bona temporalia. The English version is preferable. "We are in danger not only from tem- poral prosperity, but temporal sufferings. The Epistle (Rom. viii. 18-23) contrasts the sufferings of this present time with the glory that shall be revealed, and directs our minds from the present bondage of corruption to the glorious liberty of the sons of God. The Gospel (St. Luke vi. 36-42) teaches us to show mercy to our fellow-men, even as God, our Father, is merciful to us, and reminds us that with what measure we mete it shall be measured to us again. The prayer for mercy in the Collect is clearly based upon the Gospel ; the reference to ** the things eternal " is based upon the Epistle. 5 S. After Trinity. Subject : Peace without and within. The Collect is found in the Sacramentaries of Leo and Gregory. It consists of-^— 1. A prayer for the peace of the world ; 2. The object of the prayer, viz., that the Church may peacefully serve God. *' Ordered" directed. Lat. dirigatur. ** Godly quietness.'' Lat. tranquilla devotlone. Undisturbed by persecution and strife from without, and ungodly divi- sions within. The Epistle (i St. Pet. iii. 8-15) shows how largely the peace of the world is dependent on the love and forbearance of Christians themselves ; and how little, on the other hand, persecution can touch the Christian's real happiness. The Gospel (St. Luke v. i-i i) is the account of the first mira- culous draught of fishes, which would seem to have been in- tended to teach the Apostles that the fishers of men might, if they obeyed and trusted in God, look for success where there was seemingly the least promise of it. The Church cannot 256 SUNDA YS AFTER TRINITY. but prosper so long as slie preserves a godly peace within her own borders, and diffuses it in the world around her ; nor will the gospel net ever be brought up empty, if it be let down at God's command and in loving confidence in His promises. 6 S. After Trinity. Subject ; God's love to man ; and man's love to God. The Collect is from the Sacramentary of Gelasius, and is based upon the Epistle. It consists of — 1. A pleading of the good things which God has prepared for those who love Him ; 2. A prayer for the love of God, that we may obtain His promises. " Good things.'* Lat. bona invisibilia. ^* Pass man's understanding.'' Cf. i Cor. ii. 9: ** Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love Him." " That we loving Thee above all things. '^ The original is " ut Te in omnibus et super omnia diligentes " (that we, loving Thee in all things and above all things). In this Collect it is implied that the love of God Himself must precede the love of those good things which He has destined for us ; and that our love towards God is itself a gift from God.* The Epistle (Eom. vi. 3-1 1) connects our baptism with our spiritual resurrection in this life, and with our hopes of a future resurrection to that life with Christ, in which the " good things " mentioned in the Collect await us. When baptism was by immersion the appropriateness of the apostle's metaphor must have been more obvious than it is now. The old man was buried beneath the waters ; the new man rose out of them as from a grave. The Gospel (St. Matt. v. 20-36) reminds us that except our righteousness exceed the righteousness of the Scribes and Pharisees we cannot enter the kingdom of heaven. They contented themselves with a mere formal compliance with the letter of the Law ; we must show our love towards God by recognising the spirit that pervades it. The law took cog- • Cf . Browning's beautiful lines : — " heart I made, a heart beats here ! Face my hands fashioned, see it in myself. Thou hast no power nor may'st conceive of mine, But love I gave thee with myself to love, And thou must love me who have died for thee." An Epistlb. SUNDA YS AFTER TRINITY, %yj nizance of overt acts, though, as we see from the Tenth Com- mandment, not exclusively ; the gospel takes cognizance of thoughts and affections. 7 S. After Trinity. Subject : The Author and Giver of all good things. The Collect is from the Sacramentary of Gelasius, and consists of — 1. An address to God as the Source of all power and all good ; 2. A prayer that He may — (a) Graft in our hearts the love of His name ; (h) Increase in us true religion ; (c) Nourish us with all goodness ; (d) Keep us in this love, and religion, and goodness. " Graft." The Latin is insere, which may mean either to plant or to graft. This clause may have been suggested by the reference to the different fruits of the natural man and the spiritual man in the Epistle. It implies that the love of God must be engrafted in us by God Himself. " Thy 7mme" i.e., all that Thou art, and aU on which Thou hast set Thy name. *^ Increase in us true religion.'' Lat. **pra3sta in nobis reli- gionis augmentum." Of. i Cor. iii. " I have planted, Apollos watered ; but God gave the increase." *' Nourish us with all goodness" &c. The Latin is " ut quae sunt bona nutrias, ac pietatis studio quae sunt nutrita cus- todias." This might seem to imply that there may be good in us, which was not originally planted by God, and which only needs His fostering care. The English version avoids the possibility of this misconstruction. The Epistle (Rom. vi. 19-23) sets forth (i) the condition of the natural man, the fruit of whose tife is death ; (2) the duty imposed upon those, who have been freed from sin, to bring forth fruits unto holiness, the end of which is ever- lasting life. The Gospel (St. Mark viii. 1-9) is the record of the feeding of the four thousand, a miracle which strikingly illustrates the opening words of the Collect, " Lord of all power and might, who art the Author and Giver of all good things." It is from Him we derive the daily bread which we need both for our souls and bodies. Cf. our Lord's discourse on the Bread of Life, St. John vi. 8 S. After Trinity. Subject : Divine Providence. The Collect is from the Sacramentary of Gelasius. It consists of — 18 a58 SUNDA YS AFTER TRINITY. 1. An address to God as the Providential Orderer of aH things ; 2. A prayer that He may {a) put away from us all hurtful things and (6) give us all things that are profitable. ^ ** Never-failing J ' not only unceasing ^ but never deceived. The original is, ** Deus, cujus providentia in sui dispositione non fallitur:' Until 1662 the first clause ran *' God, whose provi- dence is never deceived." The Epistle (Kom. viii. 12-17) teach-es us that, to put away all things hurtful to us, we must through the Spirit *' mortify the deeds of the body." We must cooperate with God. We cannot live after the flesh and at the same time live after the spirit. Life according to the one involves death according to the other. The Gospel (St. Matt. vii. 15-21) teaches us that the fruits of our lives will be hurtful or profitable, according as we regard or disregard the will of our Father who is in heaven. Thus, while we recognize a never-failing Providence, we also recog- nize the indispensability of bringing our wills into accord with God's will. 9 S. After Trinity. Subject : Grace Prevenient and Co- operative. The Collect is from the Sacramentary of Leo. It consists of — 1. A prayer for the spuit to think and do what is right ; 2. The reason for the prayer, viz., that we may be enabled to live according to God's will. ** That we, who cannot do anything without Thee.'' The original is *'ut qui sine Te esse non possumus" (that we who cannot be without Thee), and was so translated up to 1662. The Epistle (i Cor. x. 1-13) shows us, from the judgments that fell on the Israelites in the wilderness, the dangers of disregarding God's will both in our thoughts and actions. The Israelites sinned in thought when they murmured against God's dealings with them, and lusted after evil things and fell into idolatry ; in deed, when they fell into gross sensual vices. The national apostasy was followed by national im- morality. The people first got Aaron to make them a god ; then they sat down to eat and drink and rose up to play. The Gospel (St. Luke xvi. 1-9) teaches us to make the same wise use of the present in providing for the life to come, as the unjust steward showed in providing for a temporal future. We are to make use of money, <* the mammon of un- righteousness," in benefiting the poor and needy, so that when we have to give an account of our stewardship, we shall not SUNDA YS AFTER TRINITY. 259 bo without friends to welcome us into God's everlasting habi- tations. 10 S. After Trinity. Subject: Successful Prayer. The Collect is from the Sacramentary of Leo. It consists of a twofold petition, viz. — 1. That God may hear our prayers ; 2. That, in order to this, we may be led to ask such things as shall please Him. The Epistle (i Cor. xii. i-ii) teaches us that we must look to the Holy Spirit for guidance in our prayers. The Corinthians would appear to have made the divine gifts of the Holy Spirit an occasion for jealousy. They would have asked for such things as pleased themselves rather than for those things which pleased God. St. Paul shows them that the spiritual gifts bestowed on individuals are not given for the benefit of the individuals only, but for the benefit of the Church at large; and that the highest gift, viz., charity, is open to all who seek it. The Gospel (St. Luke xix. 14-47) illustrates the danger of not asking for those things that belong to our peace by the case of Jerusalem. She had rejected God's best gifts when they were offered to her; and had thereby brought down upon herself that fearful overthrow, which compelled our Lord, as He thought of its approach, to weep over her. lis. After Trinity. Subject : God's power shown in mercy. The Collect is from the Sacramentary of Gelasius. It consists of — 1. An address to God, declaring that His power is chiefly shown in the exercise of mercy ; 2. A prayer that He will mercifully grant us grace that we may— (a) Obey His commandments ; (b) Obtain His promises ; (c) Partake of His heavenly treasure. Up to 1662 this collect ran, " Give unto us abundantly Thy grace, that we, running to Thy promises, may be made partakers," &c. The Epistle (i Cor. xv. i-ii) shows the extent of the divine mercy and the power of divine grace, as exemplified in the case of the Apostle of the Gentiles, who, though he once persecuted the Church of God, was mercifully enabled by the grace of God to labour in the Church ''more abundantly" than the original apostles. It also reminds us of the great truth on which all our Jiopes of becoming partakers of God's «6o SUNDAYS AFTER TRINITY, heavenly treasure depends, viz., our Lord's Resurrection. For if Christ be not raised, then is our faith vain ; we are yet in our sins. The Gospel (St. Luke xviii. 9-14) is the parable of the Pharisee and the Publican, in which we see God's willingness to show mercy whenever He is approached with true peni- tence and humility.* 12 s. After Trinity. Subject : God the Giver and Forgiyer, The Collect is from the Sacramentary of Leo. It con- sists of — 1. An invocation, declaring that God is readier to hear than we to pray ; and wont to give us more than we desire or deserve ; 2. A prayer for the exercise of His mercy towards us in — (a) For giYing us our sins ; (b) Giving us those good things which we are not worthy to ask for, but through the merits and mediation of Christ. The Epistle (2 Cor. iii. 4-9) illustrates the abundance of God's mercy in His gifts to the Church and in particular in His gift of the Holy Spirit. We are insufficient in ourselves to think anything as of ourselves ; but our sufficiency is of God (ver. 5). The Gospel (St. Mark vii. 31-37) illustrates the readiness of God to answer prayer by our Lord's miracle on the man that was deaf and had an impediment in his speech, a miracle so remarkable in its character, and so graciously wrought, that it forced the people to say, " He hath done all things well." We also are deaf to God's words, and speak to Him with stammering lips until our ears are opened and our tongues loosed. It is worth noting that Jesus Himself on this occa- sion looked up to heaven. 13 S. After Trinity. Subject: True service. The Collect is from the Sacramentary of Leo. It consists of— 1. An invocation, declaring that true service is itself a gift of God ; 2. A prayer that we may so faithfully serve God in this life, that we fail not to attain His heavenly promises. • Dean Alford remarks, " The Church has admirably fitted to this parable the declaration of thankfulness in i Cor. xv. 9, 10 (the two being the epistle and gospel for the eleventh Sunday after Trinity), also made by a Pharisee, and also on the ground '* that he was not as other men: " but how different in its whole spirit and effect I There, in the deepest humility, he ascribes it to the grace of God that he laboured more abun- dantly than they all ; yet not I, but the grace of God that was with me." SUNDA YS AFTER TRINITY, 261 •* Of whose only gift," i.e., from whose gift alone. The original is simply " de cujus munere venit." For this use of *' 0/," cf. " of heaven " {de ccelis) in the Litany. For " only," see Note on last rubric of the Order for the Com- munion of the Sick. '* That we fail not,'' &c. Lai *' ut ad promissiones Tuaa sine offensione curramus " (that we may run to Thy promises without stumbling). The Epistle (Gal. iii. 16-22) shows that "if there had been a law which could have given life, verily righteousness should have been by the Law ; " but, that the Scripture hath concluded all [Jews and Gentiles] under sin, '' that the promise by faith of Jesus Christ might be given to them that believe.'' " The Law," says Professor Lightfoot, " was of the nature of a contract, depending for its fulfilment on the observance of its conditions by the two contracting parties. Not so the promise, which, proceeding from the sole fiat of God, is unconditional and unchangeable." The Gospel (St. Luke x. 23-37) records the conversation which passed between our Lord and the lawyer, who asked Him the question, ** What shall I do to inherit eternal life ? " Our Lord's reply shows on what conditions God's *' heavenly promises " are to be attained. The whole duty of man is summed up in the words, " Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind ; and thy neighbour as thyself. Tliis do," said our Lord, " and thou shalt live." The parable of the Good Samaritan, which follows, should be inter- preted in the light of the Epistle. The wounded man is human nature. He is leaving Jerusalem, " the holy city,'" to go down to Jericho, the accursed. On the way he falls into the hands of his spiritual enemies, and is stripped of his original righteousness, and well-nigh robbed of life it- self. The Law, represented by the priest and the Levite, could not save him, for ''by the deeds of the law shall no flesh be justified in God's sight," nor could the sacrifices *' make the comers thereunto perfect." When Christ came by He poured upon the poor traveller's wounds the blood of His passion, and anointed him with the oil of the Holy Spirit. He placed him on His own beast, and walked by his side, and brought him into His Church, and entrusted him to the stewards of His mysteries, who, if they faith- fully discharge their duties, shall be rewarded when He comes again. Archbishop Trench observes : '* The selection 262 SUNDA YS AFTER TRINITY. of Gal. iii. 16-23 for the Epistle on the 13th Sunday after Trinity, this parable supplying the Gospel, shows the inter- pretation which the Church puts upon the parable. The Gospel and Epistle attest the same truth, that the law cannot quicken ; that righteousness is not by it, but by faith in Christ Jesus." The same mystical interpretation runs through a noble sonnet on this Sunday by the Rev. S. J. Stone. •' What hope ? what help ? Not Moses could restore, Nor Aaron save ; they passed ; but One came by Who nursed his grievous wounds all tenderly With sweetest balm, and all his burden bore ; And to His Church did, ere his parting, say, * Be this thy trust untH Mine Advent Day.' " 14 S. After Trinity. Subject : Faith, Hope, and Charity. The Collect is from the Sacramentary of Leo ; it consists of a prayer that — 1. Our faith, hope, and charity may be increased ; 2. That by loving God's commands we may obtain His promises. " Give unto us the increase of,'" i.e., increase in us. Cf. " Praesta in nobis rdigionis augmentum " (increase in us true religion). Collect for 7 S. aft. Trin. The first part of the Collect is closely connected with the second. The gifts of " faith " and " hope " enable us to lay hold of God's heavenly promises ; the gift of '* charity " enables us to love that which He com- mands, and so to obtain the fruition of our " faith " and •* hope." ** Make us to love that which Thou dost command,'' for thus only can we render that cheerful obedience which He desires. He would have us obey Him, not as unwilling slaves, but as loving children. The Epistle (Gal. v. 16-24) contrasts the fruits of the Spirit, among which faith, hope, and charity are included, with the works of the flesh, the doers of which cannot obtain that which God promises, for they who do such things shall not inherit the kingdom of God. There can be no " true religion " in us, unless we crucify the flesh with its affections and lusts. The Gospel (St. Luke xvii. 11 -19) is the record of the heal- ing of the Ten Lepers, of whom only one, a Samaritan, returned to give glory to God. It is not improbable that the Gospel for this, as for the preceding and following Sundays, was selected with special reference to the time of harvest in which they SUNDA YS AFTER TRINITY. 263 are read. The Gospel for the 13th Sunday teaches the duty of charity ; that for the 14th, the duty of gratitude ; that for the 15th, confidence in God's provision for our needs. 15 S. After Trinity. Suhject: God's Keeping. The Collect is from the Sacramentary of Gelasius. It consists of — 1 . A prayer that God may protect His Church ; 2. A prayer that, inasmuch as humau frailty unassisted by God cannot hut fall, we may he kept from all evil and led to all good. The Epistle (Gal. vi. 1 1-18) shows the frailty of the natural man, whether under the Law or not. ** In Christ Jesus neither circumcision availeth anything, nor uncircumcision, but a new creature." There is only one thing that the Christian can trust to for safety amid the chances and changes of life, and that is " the cross of our Lord Jesus Christ." The Gospel (St. Matt. vi. 24-34) teaches us that, if we look to God for those things that are profitable to our souls, He will provide those things that are profitable to our bodies also. Cf. ** Seek ye first the kingdom of God and His righteousness, and all these things (food, clothing, &c.) shall be added unto you." ** Take no thought" i.e.. Be not over-anxious. This was the ordinary sense of the expression in Old English. Cf. "Come, let us return; lest my father leave caring for the asses, and take thought for us" (i Sam. ix. 5). See Davies's Bible English, pp. 100, i for other examples. 16 S. After Trinity. Subject : Within and without. The Collect is from the Sacramentary of Gelasius. ' It consists of a twofold prayer, viz. — 1. That God may cleanse and defend His Church ; 2. That, inasmuch as it cannot be safe without Him, it may be preserved by His help and goodness. The Collect for the 15th Sunday seems to have special regard to the external enemies of the Church ( custodi Tuam ecclesiam) ; that for this Sunday to both internal and external enemies (mundet et muniat). The Epistle (Eph. iii. 13-21) points out what are the con- ditions of the safety of the Church as a whole, and of every individual member of it. We must be strengthened with might by the Holy Spirit ; Christ must dwell in our hearts ; we must be rooted and grounded in love.* • Canon Norris wiites : " The Epistle for to-day and for several Sun- days to come will be taken from that Epistle to the Ephesiaus in which 254 SUNDAYS AFTER TRINITY. The Gospel (St. Luke vii. 11-17) illustrates that **pity " "which we invoke in the Collect by our Lord's miracle wrought upon the widow's son at Nain : <' And when the Lord saw her, He had covijiassion on her." We may be sure that He has a like compassion for all who need His sympathy and pity. More especially must His Bride, the Church, be the object of His loving compassion and care. 17 S. after Trinity. Subject : Good Works. The Collect is from the Sacramentary of Gregory. It consists of a prayer for — 1. Prevenient and cooperative grace ; 2. Continual dedication of ourselves to all good works. The Epistle (Eph. iv. 1-6) illustrates the good works to which we should give ourselves. We are to walk in a way worthy of our vocation ; with all lowliness, and meekness ; with long-suffering, forbearing one another in love. The Gospel (St. Luke xiv. i-ii) enforces the virtue of humility, to which all other virtues owe half their attraction. " The lowest room.'" Eather, ^^ place. '^ ** Thou shalt have worshi])," i.e,, honour, respect. See Note, p. 42. 18 S. After Trinity. Subject: The Good Fight. The Collect is adapted from one in the Sacramentary of Gelasius. In it we pray for grace — 1. To withstand the temptations of the world, the flesh, and the devil ; 2. To follow God with pure hearts and minds. ** To withstand the temptations.'' The Lat. is, " diabolica vitare contagia " (to avoid devilish contagions). The altera- tion was probably made because it is impossible to wholly avoid temptation, which sometimes lies in the path of duty. In the Prayer-Book of 1549 the phrase ran '* to avoid the infections of the devil." The alteration was made in 1662. for the first time St. Paul develops the idea of the One Holy Catholic Church. In the Acts, and in St. Paul's earlier Epistles, • churches ' in the plural number are for the most part spoken of. Not till the Apostle reached Rome, the centre of the Roman empire, and viewed from thence the work that he had done, did it grow upon him that these several Churches were being blended into one great spiritual empire, — Christ's Kingdom. This imperial thought seems to have filled his mind during his imprisonment at Rome. In this passage he speaks of the Church as containing the angels as well as men, 'the whole family iu heaven and earth,' and prays that the Ephesian Christians may be worthy members of it. And then he speaks with rapture of the infinite dimensions of this great development of Christ's work of love iu the world " (" Manual of Religious Instruction on the Prayer-Book," p. 72). SUNDA YS AFTER TRINITY. 265 <' The only God^ This implies that all sin is of the nature of idolatry, a suhstitution of self or some other object, or ISatan, in the place of the one true God. Hence the necessity for reading the first two Command- ments even to a Christian congregation. St. Paul speaks of covetousness as ''idolatry." See Col. iii. 5. The Epistle (i Cor. i. 4-8) points to the privileges which the Christian enjoys and the object with which they were bestowed, viz., that we may be blameless in the day of our Lord Jesus Christ.* The Gospel (St. Matt. xxii. 34) gives our Lord's summary of the Law, viz., '' Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind " — the first and great commandment ; and *' thou shalt love thy neighbour as thyself " — a commandment like unto it. 19 S. After Trinity. Subject : Without God, no pleas- ing God. The Collect is from the • Sacramentary of Gelasius. It consists of — I. A declaration of our inability to please God without His aid; * The reason why the regular order of the Epistles is interrupted on this Sunday is thus explained by Wheatly. "It was an ancient custom of the Church in the Ember weeks to have proper services on the Wednesdays and Fridays, but especially on the Saturdays, when, after a long continuance in prayer and fasting, they performed the solemnities of the Ordination either late on Saturday evening (which was then always looked upon as part of the Lord's Day), or else early on the morning following; for which reason, and because they might be wearied by their prayers and fastings on the Saturdays, the Sundays following had no public services, but were called Dominicce vacantes, i.e., vacant Sundays. But afterwards, when they thought it not con- venient to let a Sunday pass without any solemn service, they despatched the Ordination sooner on Saturdays, and performed a solemn service of the Church as at other times on the Sundays. But these Sundays, having no particular service of their own, for some time borrowed of some other days, till they had proper ones fixed pertinent to the occasion. So that this eighteenth Sunday after Trinity, often happen- ing to be one of these vacant Sundays, had at the same time a particular Epistle and Gospel allotted to it, in some measure suitable to the solemnity of the time. For the Epistle hints at the necessity there is of spiritual teachers, and mentions such qualifications as are specially requisite to those that are ordained, as the being enriched with all utterance and in all knowledge, and being behind in no good gift. The Goppel treats of our Saviour's silencing the most learned of the Jews by His questions and answers, thereby also showing how His ministers ought to be qualified, viz., able to speak a word in due season, to give a reason of their faith, and to convince, or at least confute, all those that are of heterodox opinions." 166 SUNDAYS AFTER TRINITY, 2. A prayer for the guidance of the Holy Spirit. The original form of the Collect was as follows : '* Dirigat corda nostra, quaesumus, Domine, Tuse miserationis operatio ; quia Tibi sine Te placere non possumus " (Lord, we beseech Thee, let the working of Thy mercy direct our hearts ; for without Thee we are not able to please Thee). It will be seen that the phrase, ** the working of Thy mercy " has been altered to " Thy Holy Spirit," and that the reference to Divine mercy has been preserved in the words " mercifully grant." " Direct and ride." "Direct" our minds and ''rule" our hearts and wills. The Epistle (Eph. iv. 17-32) shows how we can please God, viz., by putting on "the new man, which after God [i.e., in the likeness of God] is created in righteousness and true holiness." But this can only be effected by placing ourselves under the guidance of the Holy Spirit, whom we are here bidden not to " grieve." " The former conversation" i.e.; way of life. Cf. " To him that ordereth his conversation aright (marg., disposeth his way) will I show the salvation of God " (Psa. 1. 23). The Gospel (St. Matthew ix. 1-8) records the healing of the man sick of the palsy. As he, who had lost the use of his limbs, was at the word of Jesus enabled to arise from his bed and walk, so they who are spiritually paralysed may, by seeking the help of the Holy Spirit, recover the use of their higher faculties, and walk in newness of life. 20 S. After Trinity. Subject : Cheerful Obedience. The Collect is expanded from one in the Sacramentary of Gelasius. It consists of — . I. A prayer for God's protection from all evil, so that 2. We may be ready in body and soul to cheerfully do His will. ** From all things that may hurt ws." Lat. " universa nobis adversantia." It is clear from the words that follow that bodily as well as spiritual ills are included. " That we being ready both in body and soul," &c. Lat. " ut mente et corpore pariter expediti, quae Tua sunt liberia mentibus exequamur." All the evils to which we are subjected, whether of mind or body, are here regarded as possible hindrances to the service of God. They prevent us from serving Him "with free [i.e., undistracted] minds." ^^ CJieerfully ." This word was substituted in 1662 for the old phrase "with free hearts." Cf. "An offering of a free heart wiU I give Thee " (Psa. liv. 6). SUNDA YS AFTER TRINITY. 267 The Epistle (Eph. v. 15-21) sets forth the Christian's joy. Ilis life is to be one of cheerfulness. Filled with the Spirit, he is to give expression to his happiness in psalms and hymns and spiritual songs, and to make melody in his heart to the Lord. The Gospel (St. Matt. xxii. 1-14) is the parable of the Marriage Feast of the King's Son, which sets forth the privileges to which we are invited, and the danger of being too much absorbed in the cares and anxieties of the world. The invited guests made light of their invitation and went their ways. They engaged in their various pursuits ; one on his farm, another in his merchandise. Nay, some had become so alienated from their king as to slay the very servants who had come to call them to the wedding. Worldliness begets not only indifference to things spiritual, but positive anti- pathy. The second part of the parable, in which the man "not having a wedding-garment" is introduced, teaches us that " without holiness no man shall see the Lord." Our Lord's own comment on the parable is " many are called but few are chosen." Many are invited to the feast, but few are ''ready in body and soul" to obey the Divine behests. 21 S. After Trinity. Subject : Pardon and Peace. The Collect is from the Sacramentary of Gelasius. It consists of a prayer for — 1. Pardon, that we may be cleansed from all our sins ; 2. Peace, that we may serve God with quiet minds. The original runs : " Largire, quaesumus, Domine, fidehbus Tuis indulgentiam placatus et pacem." It will be observed that the word "placatus" (having been reconciled) is not rendered in our version. The hostility between God and sin- ful man is rather on man's side than God's, inasmuch as it begins with man's disobedience, and ends with his return to allegiance. " God was in Christ reconciling the world unto Himself," 2 Cor. v. 19. " With a quiet mindJ' Lat. " secura mente," i.e., with a mind free from care. The reference is more particularly to freedom from the consciousness of unforgiven sin and of an unnatural alienation from our heavenly Father. " There is no peace saith the Lord unto the wicked " (Is. xlviii. 22). If therefore we would serve God with a quiet mind we must not only not live in sin, but we must not carry about with us the burden of unforgiven sin. The Epistle (Eph. vi. 10-20) is an exhortation to Christians to assume the whole armour of God, the indispensable 268 SUNDA YS AFTER TRINITY. condition of spiritual security and confidence. We must take the shield of Jaith. We must feel that we have " pardon" (the helmet of salvation) ; our feet must he shod with the preparation of the gospel of ^^ peace.'' St. Paul himself exhibits the power of pardon to give peace by the bold and cheerful tone with which, though in bonds, he writes to the Ephesians. The Gospel (St. John iv. 46-54) records the healing of the nobleman's son. It illustrates the power of faith, the indispensable condition of pardon and peace. When Christ had spoken the words " Thy son liveth," the nobleman " believed the wcrd that Jesus had spoken unto him," and went on his way rejoicing. There is similar joy when we hear in faith the announcement that our souls, though once dead in sins, by His loving mercy live. 22 S. After Trinity. Subject: Continual Godliness. The Collect is from the Sacramentary of Gregory. It consists of — 1. A prayer that God may keep the Church in continual godliness ; 2. A reason for the prayer, viz., that it may be free from all adversities, and devoutly given to serve Him in good works. " To the glory." Cf. i St. Pet. ii. 12, *' That men may by your good works, which they shall behold, glorify God in the day of visitation." See also the last verse of the Epistle, *' Being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God." The Epistle (Phil. i. 3-1 1) reminds us of what it is that knits together God's "household and Church," viz., fellow- ship in the gospel, and expresses the apostle's confidence that God, *' who had begun a good work " among the Philippians, *'will perform it" [i.e., complete it. Marg. I' will finish it "] until the day of Jesus Christ." But he is not satisfied with what they have done. He prays that theii '* love may abound yet more and more." The Gospel (St. Matt, xviii. 21-35) is the parable of the unmerciful servant, which teaches the obligation laid upon as by God's mercy to show a like mercy to those who have injured us. Godliness (God-hke-ness) is in nothing more beautifully shown, as our great poet teaches, than in deeds of mercy. " It is an attribute to God Himself ; And earthly power doth then show likest God's, When mercy seasons justice.** SUNDA YS AFTER TRINITY, 269 23 S. After Trinity. Subject : Faithful Asking ; Eifectual Obtaining. The Collect is from tlie Sacramentary of Gregory. It consists of — T. An invocation addressed to God as our refuge and strength. 2. A prayer that what we ask faithfully, we may obtain effectually. " Devout.'' The original would be more clearly rendered, ** God, our refuge and strength, who art Thyself the author of godliness, be ready to hear the godly prayers of Thy Church.'' (Adesto piis EcclesiaB Tuae precibus, Auctor Ipse pietatis.) The Epistle (Phil. iii. 17-21) indirectly teaches us what constitutes devout prayer. "Our conversation [i.e., our citizenship] is in heaven," and our prayers should be com- patible with our citizenship. It is a characteristic of the enemies of Christ that they ** mind earthly things." We are looking for the coming of the Saviour. Our prayers should help to prepare us for His coming. ** Our vile body " [or rather *' the body of our humiliation "] will be changed, that it may be fashioned like unto His glorious body." Our prayers, therefore, should not be restricted to our temporal necessities, as is the case with those whose god is their beUy and whose glory is their shame. The Gospel (St. Matt. xxii. 15-22) teaches us to render unto Caesar the things which are Caesar's ; and unto God the things that are God's. Our earthly citizenship has its claim upon us as well as our heavenly, nor need there be any incom- patibility between them. We may devoutly pray for temporal blessings, so long as they are not hindrances to our obtain- ing the far more exceeding and eternal blessings that are in store for us. 24 S. After Trinity. Sicbject: The Bondage of Sin. The Collect is from the Sacramentary of Gregory. It consists of — 1. A declaration of our sinfulness ; 2. A prayer for deliverance from the guilt and power of sin. *^ Absolve" lAiQY2i\\y, loosen from. The metaphor of bondage is kept up all through the Latin original, which runs as follows : — " Absolve, qu^esumus, Domine, Tuorum delicta populorum ; et a peccatorum nostrorum nexibus, quae pro nostra fragilitate contraximus, Tua benignitate liberemur." Cf. the Collect, ** God whose nature and property," &c. 270 SUNDA YS AFTER TRINITY, The Epistle (Col. i. 3-12) sets forth those Christian pri- vileges and virtues by which the power of sin is broken, and the Divine strength by which our frailty is compensated. Our absolution from the guilt of sin is immediate if our faith and repentance be sincere ; but our deliverance from the power of ein is gradual, and depends on the zeal with which we culti- vate those affections by which sin is expelled. Hence St. Paul prays that the Colossians may be filled with the know- ledge of God's will, and that they may be "■ strengthened^ with all might, according to His glorious power, unto all patience and long-suffering with joyfulness." The Gospel (St. Matt. ix. 18-22) records the miracles wrought respectively upon the woman with the issue of blood and upon Jairus's daughter. They are intended to teach that the same Jesus who could loosen the bonds of physical disease and physical death can loosen the bonds of spiritual disease and spiritual death. 25 S. After Trinity. Subject : Plenteous Fruit ; Plenteous Reward. The Collect is from the Sacramentary of Gregory. It con- sists of — 1. A prayer that God would stir up our wills to greater activity ; 2. The reason for this prayer, viz., that we may bring forth plenteous fruit, and receive a plenteous reward. ** Stir up.'' Lat. excita. Stir up to greater activity. *^ Plenteously bringing forth the fruit." Lat. '* fructura propensius exequentes (seeking more willingly the fruit). Eagerness after the fruit of good works is the first step to bringing it forth. It is to this eagerness we pray God to stir up our wills. The idea of ** plenteousness " which runs through the CoUect was probably suggested by the Gospel. The frag- ments of the divinely multiplied food filled twelve baskets. *^ Of good works.'' Lat. divini operis (of the divine work). The reference would seem to have been to the motive which brought the multitudes to Jesus (See St. John vi. 2-26), viz., to see His miracles. *• May of Thee be pJenteously rewarded." Lat. *' pietatis Ture remedia majora percipiant" (may receive the greater remedies of Thy compassion), viz., the healing of the soul. The multi- tudes appreciated only the physical blessings which the Saviour bestowed. He says to them, ** Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the Son of man shall give unto you." SAINTS' DAYS. 271 The Epistle (Jer. xxiii. 5-8) is evidently intended to be preparatory to Advent, pointing as it does to the coming of the Lord our Eighteousness, who should effect redemption from worse than Egyptian bondage. The Gospel (St. John vi. 5-14) contains the testimony of the multitude, who had seen the miracle of the feeding the five thousand, to the validity of the claims of the Messiah : ** This is of a truth that Prophet that should come into the world." Dr. W. H. Mill observes, " Not without reason is it that the Church repeats this, as no other is repeated in her cycle of gospels ; giving this narrative from St. John, not only on Mid Lent Sunday, as preparatory to the approaching Paschal Eucharist — but again, divested of its significant preface, in the concluding gospel of the year." The rubric directs that ** if there be any more Sundays before Advent Sunday, the services of some of those Sundays that were omitted after the Epiphany shall be taken in to supply so many as are here wanting. And if there be fewer, the overplus may be omitted : provided that this last Collect, Epistle, and Gospel shall always be used upon the Sunday next before Advent." If only one of these Epiphany services be needed, that for the sixth Sunday, which was evidently intended to be preparatory to Advent, should be used. The Sarum Missal provided services for twenty-four Sundays after Trinity, and one for the Sunday next before Advent ; and a rubric directed that, if there were more than twenty- five Sundays between Trinity and Advent Sunday, the service for the twenty-fourth was to be repeated each Sunday until the last, when the service for the Sunday before Advent was to be used. There was no rubric on the subject in the Prayer-book of 1549. In the Prayer-book of 1552 appeared the following rubric : " If there be any more Sundays before Advent Sunday, to supply the same shall be taken the service of some of those Sundays that were omitted between the Epiphany and " Septuagesima." This rubric was altered to its present form in 1662. SAINTS' DAYS. The general observance of Saints' Days doubtless origin- ated in the local commemoration of martyrs. The Church of Smyrna, in the famous letter to the Christians of Philo- melium, giving an account of the martyrdom of Polycarp (a.d. 167). says that the Jews were unwilling that the Chris- 272 SAINTS' BAYS. tians should have the custody of their martyred saint, lest they should worship it, "little knowinof," remark the writers, ** that we can never leave Jesus Christ, nor adore any other. We do, indeed, honour the martyrs, but only as His disciples and imitators, who have given the greatest marks of love to their King and Master." It also declares its intention to hold an annual commemoration of his mar- tyrdom at his grave. A similar declaration is expressed ou tiie part of the Church of Antioch to commemorate the martyrdom of Ignatius (a.d. 107). " And now we have made known to you both the day and the time, that assembling ourselves together according to the time of his martyrdom, we may have fellowship with the champion and noble martyr of Christ," &c. The virtues, labours, and sufferings of the martyrs would naturally be much dwelt upon at these annual commemorations ; and the stories told of them would, of course, be liable to exaggeration in proportion as distance of time or space rendered it difficult to test their truthfulness. Those best able to contradict the exaggerations, originating in enthusiasm and the love of the marvellous, would in many cases be under the strongest temptations to give them in- creased circulation. It is not surprising, therefore, that in the dark ages which followed the break up of the Roman empire, the praiseworthy honour paid to the saints by the primitive Church gradually passed into idolatrous worship. The adoration of the saints was the inevitable consequence of the exaggerated stories that were told of their virtues when living, and their power when dead. A decree of the Council of Trent says : ** The saints who reign with Christ offer their prayers to God for men ; it is good and useful suppli- antly to invoke them, and to flee to their prayers, help, and assistance, because of the benefits to be obtained from God through His Son, Jesus Christ our Lord, who is our only Redeemer and Saviour. TJiose are of impious opinions who deny that the saints enjoying eternal felicity in heaven are to be invoked — or who affirm that they do not pray for men ; or that to invoke them to pray for us individually is idolatry ; or that it is contrary to the word of God, and opposed to the honour of Jesus Christ, the One Mediator between God and man ; or that it is folly to supplicate verbally or mentally those who reign in heaven." Romanists distinguish between I. atria, the honour due to God alone ; HyperduUa, the honour due to the human nature of Christ and to the Blessed Virgin ; and DuHa, the honour due to the Saints. ST. ANDREWS DAY. 273 These subtle distinctions of the schoolmen are easily for- gotten by the ignorant, and there can be no question that the excessive adoration of the saints in the Eoman Church has robbed God of much of the honour due to Him alone. The Church of England commemorates the saints rather for the benefit of the living and the glorification of God than for tlie glorification of the saints themselves. We do not pray to them, but we pray that we may imitate their example and practise their preaching. See preface to Calendar; also the Homilies '* Against Peril of Idolatry," and " Concerning Prayer." SAINT ANDREW'S DAY. (Nov. 30.) Subject: Eeady obedience. The Collect was written in 1552, in substitution for the following one in the Book of 1549 : "Almighty God, which hast given such grace to Thy Apostle, Saint Andrew, that he counted the sharp and painful death * of the cross to be an high honour and a great glory : Grant us to take and esteem all troubles and adversities which shall come unto us, for Thy sake, as things profitable for us towards the obtaining of everlasting life, through Jesus Christ our Lord." The present collect consists of — 1. A commemoration of the readiness of St. Andrew to obey the call of Christ ; 2. A prayer that we may show a like ready obedience to the call of God's Holy Word. The reason for setting aside the old collect would appear to be that the account of the Apostle's martyrdom was only traditional, whereas the story of his call is recorded in Scrip- ture. A further reason may be found in the fact that we can all imitate him in obedience to the call of God, but few of us are called upon to suffer persecution for the kingdom of God's sake. St. Andrew's Day heads the list of the Saints* Days, because he was the first of the Apostles called by our Lord. There is moreover a special fitness* in observing his festival at the opening of Advent. St. Andrew is an example of the way in which we should act when Christ comes to us individually. Our first duty, when we have ourselves found Him, is to bring others to Him. Keble writes — * According to tradition, St. Andrew suffered martyrdom by crucifixion at Patras in the Morea. The cross on which he suffered was shaped thus, X. St. Andrew being the patron saint of Scotland, his cross appears in oui national flag, intersecting the cross of St. George. 19 274 ST. ANDREW'S DAY. « First seek thy Saviour out, and dwell Beneath the shadow of His roof, Till thou have scanned His features well, And know Him for the Christ by prool ; *• Then, potent with the spell of heaven. Go, and thine erring brother gain, Entice him home to be forgiven, Till he, too, see the Saviour plain. •♦ Or, if before thee in the race, Urge him with thine advancing tread, Till, like twin stars, with even pace. Each lucid course be duly sped." St. Andrew^s Dari. The Epistle (Eom. x. 9-21) shows how the doctrine of lighteousness by faith, the distinctive dogma of the Christian religion, demands a missionary organization. Christianity was not to be the religion of a particular people, but the religion of the world. This is shown by the Apostle from the Old Testament Scriptures. But the Gentiles could not call on a Lord in whom they did not believe ; and they could not believe until they had been taught ; and they could not be taught unless teachers were sent to them. Hence the Church must never cease t-o evangelize. The Gospel (St. Matt. iv. 18-22) is the narrative of the apostle's second call. This happened nearly a year after the call recorded in St. John i. Proper Lessons. Matins. First. Isa. liv. The spread of the Church. " Enlarge the place of thy tent, and let them stretch forth the curtain of thy habitations; spare not, lengthen thy cords and strengthen thy stakes" (ver. 2). Second. John i. 35-43. The apostle's first call. The disciples did not forsake their old occupation as fishermen until after the second call. Evensong. First. Isa. Ixv. to ver. 17. The rejection of the Jews and the calling of the Gentiles. ** I am sought of them that asked not for me ; I am found of them that sought me not" (ver. i). Second. St. John xil 20-42. Our Lord's dis- course on the occasion of Andrew and Philip telling Jesus that certain Greeks * desired to see Him ; and St. John's comment on the unbelief of the Jews. * This incident may have influenced the apostle in visiting Greece. See previous note. Our Lord appears to have regarded these Greeks as a kind of firistfruits of the Gentiles. Cf. ver. 32 : "And I, if I be lifted op, will draw all men unto me." ST, THOMAS'S DA F. 275 ST. THOMAS THE APOSTLE. (Dec. 21.) Subject : Doubt and Faith. The Collect was written in 1549, and consists of — 1. A commemoration of God's overruling the doubt of Thomas for the more confirmation of the faith ; * 2. A prayer that our want of faith may never be reproved. The Epistle (Eph. ii. 19-22) describes the privileges to Tvhich the Gentiles have been admitted, and our obligations to the ** Apostles and Prophets," upon whom, as a foundation, the spiritual temple, into which we have been incorporated, is built. The Gospel (St. John xx. 24-31) gives an account of Thomas's doubt as to the reality of our Lord's resurrection, and of the Apostle's confession once his doubts were removed. His scepticism was not owing to any obstinate spirit of un- belief, but to sheer inability to believe the news told him. It was, as we sav, too good to be true. He would appear to have been of a despondent character (St. John xi. 16), slow to believe without evidence, but thoroughly honest ; open to conviction, and warmly attached to His Divine Master. It is noteworthy that our Lord, while reproving him, gave him the evidence he sought for ; and that the Apostle's con- fession whfin it did come was ampler and deeper than that of any other Apostle. Proper Lessons. Matins. First. Job xlii. to ver. 7. Job's penitential confession : "I have heard of Thee by the hear- ing of the ear, but now mine eye seeth Thee" (ver. 5). Second. John XX. 19-24. Our Lord's appearance to the apostles in Thomas's absence. Evensong. First. Isa. xxxv. The glory of the Christian dispensation, and the spiritual as well as physical miracles that should accompany it. *' Strengthen ye the weak hands, and confirm the feeble knees. . . . Then the eyes of the blind shall be opened, and the ears of the deaf shall be un- stopped. Second. St. John xiv. 5-8. Thomas's inquiry con- cerning " the way," and our Lord's reply. St. Thomas is said to have preached in Parthia, and to have been buried at Edessa. Later traditions ascribe to him the foundation of the Christian Church in Malabar, which goes by the name of " The Christians of St. Thomas," and which appears to have been really founded by a Nestorian missionary of the name of Thomas. The festival of St Thomas is mentioned in the fifth century. • •• Ab eo dttbitatuiD est, ne a nohis dubitaretur." St. Auo. 276 CONVERSION OF ST. PAUL, THE CONVERSION OF ST. PAUL. (Jan. 25.) Suhjecti The Calling in of tlie Gentiles. The Collect is expanded from one in the Sacramentary oi Gregory. It consists of — 1. A commemoration of the missionary labours of St. Paul; 2. A prayer that we may show forth our gratitude for his conversion by following his teaching. " Doctrine,'' i.e., not some particular doctrine, but the substance of his general teaching. The Epistle (Acts ix. 1-22) records the conversion of St. Paul. The Gospel (St. Matt. xix. 27-30) contains our Lord's pi-omise to those who shoald exercise self-denial for His name's sake. Proper Lessons. Matins. First. Isa. xlix. 1-13. The calling of the Gentiles. " I will also give thee for a light to the Gentiles, that thou may est be my salvation unto the end of the earth." This chapter is quoted by St. Paul himself, 2 Cor. vi. Second. Gal. i. 11. St. Paul's account of his conversion, and of his independence of the original apostles. Evensong. First. Jer. i. to ver. 11. The call of Jeremiah. " Thoii shalt go to all that I shall send thee, and whatsoever I command thee thou shalt speak " (ver. 7). Second. Acts xxvi. to ver. 21. St. Paul's defence before Agrippa. Accord- ing to tradition, St. Peter and St. Paul were martyred (the former by crucifixion, the latter by belieading) on the same day ; and it is said that there was formerly a festival com- memorating their martyrdom jointly on February 2 2nd. There is no trace of a festival commemorating St. Paul's conversion till the twelfth century. His conversion was doubtless selected rather than his death, for commemoration, because of its vast importance to the Gentile world. THE PRESENTATION OF CHRIST IN THE TEMPLE, commonly called The Purification of St. Mary the Virgin. (Feb. 2.) Subject: Presented to God. The Collect is from the Sacramentary of Gregory. It con- sists of — 1. A commemoration of our Lord's presentation in the temple in the substance of our flesh ; 2. A prayer that through Him we may be presented unto God with pure and clean hearts. The Epistle (Mai. iii.. 1-5) contains Malachi's prediction : "The Lord whom ye seek shall suddenly come to His Temple." THE PRESENTATION. 27) Tte Gospel (St. Luke ii. 22-40) gives an account of our Lord's presentation in the Temple, and of His manifestation ' to those who were looking for redemption in Israel. Proper Lessons. Matins. First. Exod. xiii. to ver. 17. The sanctification of the first-born to commemorate the de- liverance of the Israelites from the destruction of the first- bom. Evensong. First. Hag. ii. to ver. 10. " The glory of this latter house shall be greater than of the former " (ver. 9). The original name of this festival is the Hypapante of our Lord Jesus Christ, i.e., the meeting [vTraTravrr]) of our Lord with Simeon in the Temple. The first of our two alternative names most nearly corresponds to this, and best describes the teaching of the day. The second dates from the ninth century, a period when the worship of the Blessed Virgin was beginning to overshadow the honour due to Christ.* The popular name Candlemas is derived from the old practice of carrying lighted candles to Mass on this day. Some have supposed this practice was devised to supersede the old pagan festival in honour of Proserpine, for whom Ceres is repre- sented as searching with lighted torches. Various explana- tions are given of the symbolism of the lights that were carried in the Christian festival. Some say that they refer to the spiritual light spoken of by St. Simeon in the Nunc Dimittisy which was read on this day. Others that they are in honour of the Virgin, the mother of the Light of the world. It was formerly customary for women to bear lights when they were churched, and this custom is, doubtless, connected with the lights borne on Candlemas Day. The reader of English history will remember the jest of the Conqueror in reply to a coarse remark of the French king : " When I am churched therw shall be a thousand lights in France." The candles dis- tributed on Candlemas day were popularly believed to drive away storms and evil spirits. A form for " the hallowing of * Dr. Newman, before separating from the communion of the Church of England, thus wrote on the subject of the reverence due to the Blessed Virgin : — *' Following the example of Scripture, we had better only think of her with and for her Son, never separating her from Him, but using her name as a memorial of His great condescension in stooping from heaven and not • abhorring the Virgin's womb.' And this is the rule of our own Church, which has set apart only such Festivals in honour of the blessed Mary as may also be festivals in honour of our Lord ; the Purification commemorating His presentation in the .Temple, and the Annunciation commemorating His Incarnation." Sermons ii. 136. 278 ST. MATTHIAS'S DAY. candles upon Candlemas Day" is given in Brand's *' An- tiquities," i. 25. It begins : *' Lord Jesu Christ, iblesse thou this creature of a waxen taper at our humble supplica- tion, and by the virtue of the holy crosse, pour thou into it an heavenly benediction ; that as thou hast graunted it unto man's use for the expelling of darkness, it may receave such a strength and blessing thorow the token of the holy crosse, that in what places soever it be hghted or set, the Devil may avoid out of those habitations, and tremble for fear and fly away discouraged, and presume no more to unquiete them that serve Thee," &c. The festival is forty days after Christmas Day, that being the interval between the birth of a child and its presentation prescribed by the Law. See Lev. xii. 3, 4. ST. MATTHLA.S'S DAY. (Feb. 24.) Subject : Faithful and True Pastors. The Collect first appears in the Prayer-book of i549' It consists of — 1. A commemoration of the choosing of Matthias in the place of Judas ; 2. A prayer that the Church may be always preserved from false apostles, and ordered [ruled] and guided by faith- ful and true pastors. This festival, the only one in which feeUngs of sorrow are mingled with those of joy, always falls either within, or near. Lent, and is fraught with valuable lessons to the candidates for ordination at the Lenten Ember season. In the story of Judas we see how the secret nursing of a bosom sin may nullify the greatest external advantages which a man can enjoy, and lead to the bascbo and most impious of crimes. The Epistle (Acts i. 15-26) contains the account of the election by lot of Matthias in the place of Judas. The Gospel (St. Matt. xi. 25-30) contains our Lord's thanks- giving for the revelation of the mysteries of the gospel to the simple-hearted. A comparison of this passage with St. Luke x. shows that the occasion of the thanksgiving was the return of the Seventy after their successful mission. Proper Lessons. Matins. First, i Sam. ii. 27-36. The withdrawal of the high-priesthood from the family of Eli, and the prophecy of its bestowal upon "a faithful priest" — a prophecy fulfilled when the high-priesthood was transferred to Zadoc at the beginning of the reign of Solomon. Evensong. Fiist. Isaiah xxii. 15. Isaiah's denunciation of Shebna the treasurer, and prophecy that Eliakim should THE ANNUNCIATION. 279 supersede him : *' I will clothe him with thy robe and strengthen him with thy girdle" (ver. 2). This is not one of the most ancient festivals, but there is a collect for it in the Sacramentary of Gregory. Formerly this festival was observed in Leap Year on the 25th of I'eb- ruary ; but when, in 1661, the intercalary day was placed at the end of the month instead of between the 23rd and 24tli, the 24th was permanently fixed on for the festival. According to tradition St. Matthias was crucified in Cappadocia. THE ANNUNCIATION OF THE BLESSED VIRGIN MARY. (March 25th.) Subject: Knowledge of the humilia- tion ; experience of the glory. The Collect is from the Sacramentary of Gelasius, and consists of — 1. A commemoration of the angel's announcement of Christ's incarnation ; 2. A prayer that we may be brought by His cross and Passion to the glory of His resurrection. The Epistle (Isa. vii. 10-15) contains the prophecy given to Ahaz of the supernatural birth of the Messiah : *' Behold a virgin shall conceive, and bear a son, and shall call His name Immanuel" (ver. 14). The Gospel (St. Luke i. 26-38) is the account of the an- nouncement made to the Blessed Virgin by the angel Gabriel. Proper Lessons. Matins. First. Gen. iii. to ver. 16. The first prophecy of the Redeemer : ** I will put enmity between thee and the woman, and between thy seed and her seed ; it shall bruise thy head, and thou shalt bruise his heel " (ver. 15). Evensong. First. Isa. Iii. 7-13. The approach of the herald announcing the Saviour's advent: "How beautiful are the feet of him that bringeth good tidings " (ver. 7). This festival nearly always falls in Lent, and the Collect was evidently intended to be connected with Good Friday and Easter Day. We are led by it from the beginning of the In- carnation to the end and object of it. Five days are connected in our calendar with the Blessed Virgin, the Annunciation, the Purification, the Visitation, her own Nativity, and her Conception. The first two only are red-letter days. The Feast of the Annunciation is of high antiquity. A homily written on it in the fifth century by Proclus, patriarch of Constantinople, is still extant. The Council of Trullo, a.d. 692, reversing a decree of the Council of Laodicea, forbade all festivals to be observed in Lent ex- cept the Sabbath, the Lord's Day, and the Annunciation. 28o ST. MARK'S DA Y, ST. MAEK'SDAY. (April 25 th.) -Sw&;>c^ : Stability. The Collect first appears in the Prayer-book of 1549. It is based on the Epistle, and consists of — 1. A commemoration of the service rendered to the Church by St. Mark, as an Evangelist ; 2. A prayer that we may be established in the truth of the gospel. The lesson of St. Mark's life is that, by God's grace, the weakest may be made strong. Though he deserted his fellow- missionaries on the first approach of danger, he afterwards proved a brave and steadfast soldier of Christ. He took his stand by the side of St. Paul during the apostle's first im- prisonment at Rome (Col. iv. 10), and was summoned by him to join him again during the second imprisonment (2 Tim. iv. 11). The Epistle (Eph. iv. 7-16) sets forth the diversity of the gifts in the Church of Christ, and the object of them all, viz., to enable us all to attain to " the measure of the stature of the fulness of Christ ; that we henceforth be no more children, tossed to and fro, and carried about with every wind of vain doc- trine.'' The Gospel (St. John xv. i-ii) is our Lord's allegory of the Vine, which teaches the same lesson as the concluding portion of the Epistle : *' Without me ye can do nothing." Proper Lessons. Matins. First. Isa. Ixii. 6. God's pro- mise that He would set watchmen upon the walls of Jeru- salem, who should never hold their peace day nor night. That the promise is Messianic is clear from the words " Be- hold, the Lord hath proclaimed unto the end of the world. Say ye to the daughter of Zion, behold thy salvation cometh " (ver. 11). Evensong. First. Ezek. i. to ver. 15. Ezekiel's vision of the four living creatures. According to ancient expositors the one with the face of a man symbolized St. Matthew, and referred to the humanity of our Lord, to which that Evan- gelist gives special prominence ; the one with the face of the Hon symbolized St. Mark, because he sets forth the royal character of the Messiah ; the one with the face of the ox eymbohzed St. Luke, who gives prominence to the sacrificial character of our Lord's life and death ; the one with the face of an eagle symbolized St. John, because of the sublimity of his writings. Cf. Eev. iv. 7. It is obvious that this inter- pretation is wholly fanciful. It seems more probable that the four living creatures represent the whole range of animate ST. PHILIP AND ST, JAMES'S DA Y. 2S1 nature concurring in praising God. In Ezeldel tbey are represented as supporting the throne of God. The language applied to them would be peculiarly appropriate when applied to the directness and fidelity of the Evangelists as inspu-ed writers, and more particularly to the conduct of St. Mark after he recovered from his first timidity. " They went every one straight forward ; whither the Spirit was to go they went ; and they turned not when they went " (ver. 12). There can be little doubt that St. Mark the Evangelist is identical with the John Mark of Acts xii. who was sister's son to Barnabas. He was probably converted to Christianity by St. Peter, who speaks of him as ** Marcus my son." The last reference to him in Holy Scripture occurs in 2 Tim. iv. II. He is said to have been the first Bishop of Alexandria, and to have been martyred while attempting to stop the worshipping of Serapis. His festival is provided for in the Sacramentary of Gregory. ST. PHILIP AND ST. JAMES'S DAY. (May i.) Subject: " The Way, the Truth, and the Life." The Collect was composed in 1549, but was considerably altered and improved in 1662. It originally ran, ** Almighty God, whom truly to know is everlasting life ; grant us perfectly to know Thy Son Jesus Christ to be the Way, the Truth, and the Life, as Thou hast taught St. Philip and other the Apostles; through Jesus Christ our Lord." It consists of— 1. An invocation, setting forth the blessedness of truly knowing God ; 2. A prayer that we, knowing Christ to be the Way, the Truth, and the Life, may — follow the steps of St. Philip and St. James, and steadfastly walk in the way that leads to eternal life. Cf. notes on the Morning Collect for Peace. The Epistle (St. James i. 1-12) is taken from the writings of one of the saints commemorated. It is an exhortation to patience under temptation. The St. James commemorated on this day is St. James the Less, the son of AlphaBus and Mary. In Gal. i. 19 he is called "the Lord's brother." In the tradition of him re- corded by Hegesippus, it is said that on account " of his ex- ceeding righteousness he was called * Just ' and ' Oblias,' which means in Greek * the bulwark of the people.' " The Gospel (St. John xiv. 1-14) contains the discourse of oui Lord that was suggested by the remark of Philip, '' Lord, 283 ST. BARNABAS' DAY, show us the Father and it sufficeth us." It also contains the memorable words on which the Collect is based, *' I am the way," &c. Proper Lessons. Matins. First. Isa. Ixi. The preaching of the gospel and the calling of the Gentiles, ** But ye shall be named the priests of the Lord : men shall call you the ministers of our God " (ver. 6). Second. John i. 43. The call of Philip and his announcement of Christ as the Messiah to Nathanael. The Epistle in the Greek Church for this day is Acts viii. 26-39, "vv'liich relates to Philip *' the deacon." Up to 1 66 1 this was the second morning lesson for this festival in the English Church. Evensong. First. Zech. iv. God's message to Zerub- babel, and the vision of " the two anointed ones " that stand by the Lord of the whole earth" (ver. 14). There is no second Evening Lesson. St. Philip is said to have been crucified at Hierapolis in Phrygia. St. James the Less was Bishop of Jerusalem. He was thrown down in a popular commotion from a pinnacle of the temple and clubbed to death, a.d. 62. It has been con- jectured that the commotion was occasioned by the publica- tion of his Epistle. The names of the two apostles are coupled in the Lectionary of St. Jerome and in the Sacra- mentary of Gregory as they are in the English Church. No satisfactory reason has been assigned for the association of the names. In the four lists of the Apostles given in the New Testament Philip's name is uniformly followed by that of Bartholomew, who is, in all probability, the Nathanael of John i. St. BARNABAS' DAY. (June 11.) Subject: Gifts and their use. The Collect was written in 1549. It consists of — 1. A commemoration of the singular gifts of the Holy Ghost bestowed upon St. Barnabas ; 2. A prayer for the manifold gifts of God and for grace to use them to His honour and glory. ''Endue" i.e., endow. Not as in " Endue Thy priests with righteousness," where it means to put on (Lat. ivduo). '^Sinrjular gifts," exceptional gifts, as opposed to the ** mani- fold gifts" bestowed upon the Church at large. In Lev. xxvii. 2, "a singular vow" seems to mean a special or particular vow. St. Luke says of Barnabas that " he was a good [kind] man, and full of the Holy Ghost and of faith" (Acts XL 24). ST. JOHN BAPTISTS DA Y. 283 " Manifold gifts.'' See previous Note. In the Confirm- ation Service this phrase is used as an equivalent of the Latin ^* septiformem spiritum.'' ** Thy holy apostle." He was not one of the Twelve, but is called an apostle in Acts xiv. 14, ** ^hich when the Apostles Barnabas and Paul heard of," &c. The Epistle (Acts xi. 22-30.) St. Barnabas' mission to Antioch and successful labours there. The Gospel (St. John xv. 12-36) warns the apostles of the persecutions which they were to expect (" If they have perse- cuted me they will also persecute you "), and reminds them of the high authority with which they would go forth to their various spheres of labour. " Ye have not chosen me, but I have chosen you and ordained you, that ye should go and bring forth much fruit." Proper Lessons. Matins. First. Deut. xxxiii. to ver. 12. Moses' blessing upon the tribe of Levi, to which Barnabas belonged. Second. Acts iv. 31. The zeal of Barnabas shown in selling his estates and laying the proceeds at the Apostles' feet. Evensong. First. Nahum i. The goodness of God to His people. ''Behold upon the mountains the feet of him that bringeth good tidings, that publisheth peace " (vcr. 15). Second. Acts xiv. 8. The missionary visit of Paul and Barnabas to Lystra. According to tradition St. Barnabas was stoned to death by the Jews at Salamis in his native island. The Epistle bearing his name, though of the earliest antiquity, is of doubtful authenticity. The festival is mentioned in Bede's Calendar, but not in the Sacramentaries. ST. JOHN BAPTIST'S DAY. (June 24.) Subject: A burning and a shining hght. The Collect consists of — 1. A commemoration of the wonderful birth of the Baptist, and his preparation of the way for Christ by the preaching of repentance ; 2. A prayer that we may follow his doctrine and practice (a) in repenting ; {h) in constantly speaking the truth ; (c) boldly rebuking vice ; {d) patiently suffering for the truth's sake. It first appears in the Praj^er-book of 1549. Up to 1604 the word "penance " was used where we now fnd '* repent- ance." 284 ST. PETERS DAY, The Epistle (Isa. xl. i-ii) contains a prophecy of the Baptist's coming as the forerunner of the Messiah. " The voice of him that crieth in the wilderness, Prepare ye the way of the Lord." The Gospel (St. Luke i. 57-80) records the " wonderful '* circumstances that accompanied the birth of the Baptist, and the song of his father : *' And thou, child, shalt be called the prophet of the Highest." Proper Lessons. Matins. First. Mai. iii. to ver. 7. ** Be- hold, I will send my messenger." Second. St. Matt. iii. John's *' bold rebuke" of vice in the case of the Pharisees and Sadducees, and his ** preaching of repentance." Evensong. First. Mai. iv. " Behold, I will send you Elijah the prophet." With this compare the announcement of the angel, ''And he shall go before Him in the Spirit and power of Elias " (St. Luke i. 17). The resemblance be- tween John and Elijah lay in their ascetic life, their fearless denunciation of misconduct in high places, and their endeavours to effect a national reform. Second. St. Matt. xiv. to ver. 13. John's denunciation of the conduct of Herod Antipas and martyrdom. The time of this festival is fixed by the date of our Lord's birth. See St. Luke i. 26. The festival is of great antiquity, and is remarkable as being the only one on which we com- memorate the birth of a saint. The peculiar circumstances of his birth account for this exceptional honour. St. Augus- tine fancifully interprets the words. "He must increase, but I must decrease," as referring to the lengthening and shorten- ing respectively of the days after December 25 and June 24. ST. PETER'S DAY. (June 29.) Subject: The shepherd and his sheep. The Collect was composed for the Prayer-book of 1549. It consists of — 1 . A commemoration of the many excellent gifts bestowed on St. Peter, and of our Lord's injunction to him to feed His flock ; 2. A prayer that all bishops and pastors may diligently preach God's Word, and that their flocks may follow it. " Earnestly.'' The reference is to the thrice-repeated injunc- tion, <* Feed My lambs ; " varied the second and third time, " Tend My sheep." <* The crown of glory.'' This phrase is taken from i St. Pet.v 4, "And when the Chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away " (Uterally, aa amaranthine crown). ST, JAMES'S DAY. 285 This Collect, with some slight alterations, is used in the Form for the Consecration of Bishops. The Epistle (Acts xii. i-ii) records St. Peter's miraculous deliverance from prison. The Gospel (St. Matt. xvi. 13-19) contains the Apostle's con- fession of the Messiah, and our Lord's promise, '* I will give unto thee the keys* of the kingdom of heaven." Proper Lessons. Matins. First. Ezek. iii. 4-15. The prophet's mission to Israel. " Thou art not sent to a people of a strange speech, and of an hard language, but to the people of Israel " (ver. 5). Cf. Gal. ii. 7. Second. St. John xxi. 15-23. Our Lord's injunction to Peter to tend His sheep, and prediction of the Apostle's death. (See vv. 18 and 19.) Peter's threefold confession, " Fear thrice denies ; love thrice confesses " (Canon How). Evensong. First. Zech. iii. The prophet's vision of Joshua the high priest's rescue from Satan. "And he showed me Joshua the high priest standing before the angel of the Lord, and Satan standing at his right hand to resist him. And the Lord said unto Satan, The Lord rebuke thee, Satan. . . Is not this a brand plucked from the burning ? " Cf. St. Luke xxii. 31, 32. Second. Acts iv. 8-23. Peter's bold defence before the high priest and the elders. St. Peter is said to have been crucified with his head down- wards, A.D. 62,. See Note on the Feast of the Conversion of St. Paul. ST. JAMES THE APOSTLE'S DAY. (July 25.) Subject: Following Jesus. * The *' keys " imply authority to open and shut. By " the kingdom of heaven" we are here to understand (i) the Church itself, and (2) the privileges of the Church. Our Lord's words were at once pro- phetic of the part which St. Peter was to play in opening the doors of the Church to both Jews and Gentiles, to the Jews on the Day of Pente- cost, to the Gentiles in the conversion of Cornelius, and a formal entrusting to the Apostles of the power to exercise ecclesiastical discipline. It should be noted that equivalent words were addressed to the whole of the Apostles. See St. Matt, xviii. 18. The words, " Upon this rock 1 will build my Church," are most naturally referred to St. Peter him- B?lf, who, by his boldness and energy in the early days of the Church, may be said to have been the rock upon which it was built. They do not imply any supremacy over the other apostles. Indeed, in Eph. ii. 20, we find the Church spoken of as built upon the foundation of the apostles and prophets {i.e., the New Testament prophets), Jesus Christ Himself being the chief corner stone. It is not sufficiently borne in mind that the whole of this language is metaphorical. From different points of view we may regard Christ Himself, His Apostles, St. Peter, St. Peter's confession, and the general teaching of the Apostles, aB the foundation of the Church. 286 ST. BARTHOLOMEW'S DAY. The Collect was written in 1549. It consists of — 1. A commemoration of the Apostle's leaving all to follow Christ ; 2. A prayer that we may show a similar promptness in following God's holy commandments. ''Leaving his father." Cf. St. Matt. iv. 22, "They immedi- ately left the ship and their father, and followed Him." " Carnal afections," desires that war against the spirit. The St. James commemorated on this day was St. James the Great, the hrother of St. John the Divine. He was the first of the Apostles who suffered martyrdom, and the only one whose death is recorded in Holy Scripture. According to tradition, one of the Jews who dragged him before the tribunal of Agrippa, touched by his demeanour, was converted on the way, and begged that he might die with him. The Apostle gave him the *' kiss of peace," saying ** Pax vobis! '* and they were beheaded together. The Epistle (Acts xi. 27 ; xii. 3) refers to the Apostle's martyrdom. The Gospel (St. Matt. xx. 20-28) contains the account of the request made to our Lord by the mother of James and John, that they might sit, one on His right hand, and the other on the left, in His kingdom, and our Lord's reply. Proper Lessons. Matins. First. 2 Kings i. to ver. 16. Elijah's calling down fire from heaven to consume the two captains with their fifties. See Second Lesson. Second. St. Luke ix. 51-57. The request of James and John that their Master would command fire to come down from heaven to consume the inhospitable Samaritans, ** even as Elias did." Evensong. First. Jer. xxvi. 8-16. Jeremiah's arraign- ment and defence before the princes of Judah. ** Know ye for certain, that if ye put me to death ye shall surely bring innocent blood upon yourselves, and upon this city, and upon the inhabitants thereof : for of a truth the Lord hath sent me unto you to speak all these words in your ears." The fes- tival of St. James has a Collect assigned to it in the Sacra- mentary of Gregory. ST. BARTHOLOMEW'S DAY. (Aug. 24.) Subject: Be- lieving and preaching. The Collect is adapted from one in the Sacramentary of Gregory. It consists of — 1. A commemoration of the grace given to Bartholomew to believe and preach the word ; 2. A prayer that the Church may love that same word, and proach it to others. ST. BARTHOLOMEW'S DAY. 287 Bartliolomew is commonly identified witli Natlianael on the following grounds : — 1. The name Bartholomew (Bar Tholmai, i.e., son of Thol- mai) is only a patronymic like Bar Jona, Barnabas, &c. ; 2. Nathanael was brought to Jesus by Philip, and in three of the iists of the Apostles PhiHp and Bartholomew are coupled together, as though they were connected by some close bond ; 3. Nathanael was present with other apostles when our Lord appeared at the Sea of Tiberias after His resurrection ; 4. The Evangelists who mention Bartholomew do not mention Nathanael, and St. John, who mentions Nathanael, does not mention Bartholomew ; 5. Bartholomew's call is nowhere recorded, but Nathanael's is given with the same detail as that of an apostle. There is a tradition that Bartholomew was of noble birth, and the Gospel is supposed to have been selected with reference to this story. The Epistle (Acts v. 12-16) records the miracles wrought by the Apostles in Jerusalem in attestation of the truths which they preached. The Gospel (St. Luke xxii. 24-30) gives an account of the strife among the Apostles as to which of them should be accounted greatest, and our Lord's declaration that humility is the patent of nobility in His kingdom. Proper Lessons. Matins. First. Gen. xxviii. 10-18. Jacob's vision, to which our Lord alluded in His conversation with Nathanael, *' Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man." This promise was fulfilled in the descent of angels upon the Son of man at His Agony and the Eesurrection ; and in a still higher sense in the fuller and clearer revelation of Divine mysteries which was henceforth to be vouchsafed to mankind. Evensong. First. Deut. xviii. 15. Moses' prediction, " The Lord thy God will raise up unto thee a prophet;" to which Phihp possibly referred when he said to Nathanael, •J We have found Him of whom Moses in the law, and the prophets did write." It is to be regretted that the narrative of Nathanael's call is not included in the lections from Holy Scripture for this day. St. Bartholomew is said to have preached in India, and to have been put to death at Alanopolis, on the Caspian Sea, where he was flayed alive. 288 Sr. MATTHEWS DAY, ST. MATTHEW'S DAY. (Sept. 21.) Subject: Treasures in heaven. The Collect was written in 1549. It consists of — 1. A cMnmemoration of St. Matthew's call from a lucrative profession to follow Jesus ; 2. A prayer that we may have grace to forsake all covetous desires and inordinate love of riches at the same Divine bidding. The Epistle (2 Cor. iv. 1-6) sets forth the obligations of the Christian ministry (" Therefore seeing we have this ministry .... we have renounced the hidden things of dishonesty"), and the grace of God as seen in commanding tlie light to shine out of darkness. The appropriateness of this Epistle will be obvious when it is borne in mind that St. Matthew's original profession, that of a publican, was noto- rious for its fraudulent extortions and its general moral degradation. The Gospel (St. Matt. ix. 9-13) is the Apostle's own modest account of his call. It is from St. Luke^s account we learn that *' he left all " to follow Jesus, and that it was he who gave the feast at which ** a great company of publicans" was present. Proper Lessons. Matins. First, i Kings xix. 15. The call of EHsha. The prophet showed the same promptitude as the Evangelist in abandoning his previous occupation at the Divine summons. He also gave a parting feast to his people. See v. 21. Evensong. First, i Chron. xxix. to ver. 20. David's munificent gifts to the service of God imitated by the chief men of his kingdom. *' Then the people rejoiced, for that they offered willingly, because with perfect heart they offered willingly to the Lord ; and David the king also rejoiced with great joy." St. Matthew is said to have preached in Ethiopia. His festival has an Epistle and Gospel assigned to it in the ' ' Comes ' ' of St. Jerome. ST. MICHAEL AND ALL ANGELS' DAY. (Sept. 29.) Subject : Ministering angels. The Collect is from the Sacramontary of Gregory. It consists of — 1. A commemoration of the ordinance of the service of angels and men ; 2. A prayer that as the angels serve God in heaven, so they may succour and defend us on earth. ST. MICHAEL AND ALL ANGELS' DA V. 289 The Epistle (Kev. xii. 7-12) records the vision of the war of St. Michael and his angels against the dragon and his angels. In v. 6 St. John describes the woman, i.e,, the Church militant, as fleeing into the wilderness. Then he directs his gaze to the Church triumphant, and sees in the victory achieved there over the dragon a i^ledge of the victory to be achieved here below. The Gospel (St. Matt, xviii. i-io) contains our Lord's declaration with regard to little children, " Their angels do always behold the face of my Father which is in heaven." Proper Lessons, Matins. First. Gen. xxxii. Jacob's wrestling at Mahanaim. *' And there wrestled a man with him until the breaking of the day." Second. Acts xii. 5-18. Peter's deliverance from prison by an angel. Most ancient commentators explain the words, " It is his angel " (ver. 15) as referring to the Apostle's guardian angel. Evensong. First. Dan. x. 4. The appearance of an angel to comfort the prophet in his distress. "And behold a hand touched me, which set me upon my knees and upon the palms of my hands." Michael is referred to in ver. 13 and 21. Second. Rev. xiv. 14. The harvest of the world, in which the angels will be the reapers. Who is St. Michael ? He is spoken of in Dan. x. 13, as *' one " or '* the first of the chief princes ; " in Dan. xii. i, as ** the great prince which standeth for the children of my people ; " in Jude, ver. 9, as " the archangel " who, contending with the devil about the body of Moses, *' durst not bring a railing accusation against him, but said. The Lord rebuke thee ; " in Eev. xii. 7, as " fighting with his angels, against the dragon and his angels." The name Michael means '* Who is Hke unto God ? " Some have supposed, from the significance of his name and the pre-eminence which is assigned to him, that he is the Second Person of the Holy Trinity; but this view seems inconsistent with Dan. x. 13, that is, if we hold (and we can scarcely do otherwise) that the Person who spoke to Daniel was Christ Himself. All we can say is, that in the Old Testament St. Michael is repre- sented as ''the guardian of the Jewish people in their anta- gonism to godless power and heathenism ; " and in the New Testament as " taking part in that struggle which is the work of the Church on earth " (Smith's *' Bible Diet.") The only other angel mentioned by name in the Canonical Scriptures is Gabriel. Raphael and Uriel are mentioned in the Apocrypha. 20 290 ST. LUKES DAY, In the patriarchal history the angels are represented as watching over the family life of God's people. In the period of the Judges they are sent on missions having a national object. In the period of the Captivity they are revealed as exercising a guardianship over foreign nations. During our Lord's Incarnation we see them ministering to Him. That the angels are '* ministering spirits" is distinctly as- serted (Heb. i. 14). " The records of their visible appearances Ere but unfrequent (Acts v. 19; viii. 26; x. 3 ; xii. 7; xxvii.23) ; but their presence and their aid are referred to familiarly, almost as things of course, ever after the Incarnation. They are spoken of as watching over Christ's little ones (St. Matt, xviii. 10), as rejoicing over a penitent sinner (St. Luke xv. 10), as present in the worship of Christians (i Cor. xi. 10), and (perhaps) bringing their prayers before God (Kev. viii. 3, 4), and as bearing the souls of the redeemed into Paradise (St. Luke xvi. 22). In one word they are Christ's ministers of grace now, as they shall be of judgment hereafter (St. Matt, xiii. 39, 41, 49; xvi. 27 ; xxiv. 31, &c.)." — Smith's "Bible Diet.," art. Angels. The festival was provided for in the Lectionary of St. Jerome. ST. LUKE THE EVANGELIST'S DAY. (Oct. 18.) Subject. The medicine of the soul. The Collect was written in 1549. It consists of — 1. A commemoration of the call of Luke, the physician, to be an evangelist and physician of the soul ; 2. A prayer that all the diseases of our souls maybe healed by the wholesome medicines of his teaching. " Whose praise is in the gospeV* The reference is to Col. iv. 14, " Luke, the beloved physician." The Evangelist accompanied St. Paul to Eome, and seems to have continued at his side to the end. See 2 Tim. iv. 11. *' Wholesome,'' health-giving. This word had formerly a stronger force than now. Cf. " Now know I that the Lord helpeth His Anointed, and will hear Him from His holy heaven, even with the wholesome strength of His right hand " (Psa. XX. 6, P. B. ver.) ; '* wholesome words, even the words of the Lord Jesus " (i Tim. vi. 3). The Epistle (2 Tim. iv. 5-15) refers to St. Luke as a com- panion of the writer in his imprisonment. ** Only Luke is with me." It has been conjectured that he attached himself to St. Paul for the purpose of ministering to that physical infirmity of which the Apostle so frequently makes mention. ST. SIMON AND ST. JUDE'S DA V. 29X We first find them associated at Troas (Acts xvL 10). TLia was shortly after St. Paul left Galatia, where, as we learu from Gal. iv. 13, he had been detained by illness. The Gospel (St. Luke x. 1-7) records the mission of the Seventy, of whom tradition states St. Luke was one. This is highly improbable. The language of the dedication of his Gospel seems to imply that he was not an eye-witness of the events he records. See i. i, 2. Proper Lessons. Matins. First. Isa. Iv. God's promise that His word should not return unto Him void. Evensong. First, Ecclus. xxxviii. to ver. 15. The honour due to the physician, " for of the Most High cometh healing." This is one of the few lessons for Saints' days that are taken fi'om the Apocrypha. St. Luke is supposed to have been born at Antioch, and to have been a painter as well as a physician. Tradition says that he was crucified at eighty years of age. His festival is mentioned in the fifth century. ST. SIMON AND ST. JUDE'S DAY. (Oct. 28.) Subject : The spiritual temple. The Collect was written in 1549. It consists of — 1. A commemoration of the Apostles and Prophets as the foundation, and of Christ as the head corner-stone, of the Church ; 2. A prayer that we may be joined together by their doc- trine into a holy temple, acceptable to God. ** Apostles and prophets " (Eph. ii. 20). The " prophets " referred to are not so much the Old Testament Prophets as those of the New Testament. See Eph. iii. 5 ; iv. 11. The Epistle (St. Jude ver. 1-8.) assumes that St. Jude, "the brother of James " (ver. i), is to be identified with Jude the Apostle. Some have supposed that he was one of the brethren of our Lord, mentioned in St. Matt. xiii. 55. In ver. 17 of his Epistle, he speaks of the Apostles as though he were not him- self of their number, '* But, beloved, remember ye the words which were spoken before of the Apostles of our Lord Jesus Christ." The Gospel (St. John xv. 17-27) predicts the persecutions which the Apostles were to expect. *' If they have perse- cuted me, they will also persecute you." Proper Lessons. Matins. First. Isa. xxviii. 9-17. The promise of Christ as the sure foundation. " Behold, I lay in Zion for a foundation, a stone, a tried stone, a precious cor- ner-stone, a sure foundation." 292 ALL SALNTS' DA V. Evensong. First. Jer. iii. 12-19. The Prophet's mes- sage to backsliding Israel, and the promise, " I will give yon pastors according to mine heart, which shall feed you with knowledge and understanding." St. Simon is called in St. Matt, x, 4, " the Cananite " (misspelt in our A. V. Canaanite) ; in Acts. i. 13, ** Simon Zelotes." Both words are probably used to denote a member of the sect of the Zealots, a fanatical party who took upon themselves to punish all infractions of the law. The name may have been retained after his conversion to denote his zeal in the service of Christ. He is said to have been sawn asunder in Persia. St. Jude, otherwise called Judas, Thaddeus, and Leb- beus, is said to have suffered martyrdom with St. Simon in the reign of Trajan. Two of his grandsons were brought before Domitian as members of the royal family of the Jews, and possible aspirants to the throne. But their horny hands satisfied him that he had no occasion to fear their rivalry, and they were dismissed by him in contempt. St. Simon and St. Jude are probably coupled together because they were brothers. See St. Matt. xiii. 55. ALL SAINTS' DAY. (Nov. i.) Subject: The saints in bliss. The Collect was written in 1549. It consists of — 1. A commemoration of the union of God's elect in the mystical body of Christ ; 2. A prayer that we may follow the example of the saints, and quickly come to the joys which God has prepared for His people. ''Elect,'' i.e., all who are called into the Church, all who are elect to the means of salvation. ** Mystical body," i.e., spiritual body. See Second Thanks- giving, Communion Service. The Epistle (Eev. vii. 2-12). St. John's vision of the sealing of the saints of God, and of the final triumph of the saints. The seal is a mark that they who bear it shall receive no hurt. They are secure in the midst of outward tribulation. The latter part of the Epistle represents the happiness and occupation of the Church Triumphant. What- ever undue honour be oft'ered to the saints, their song is, *' Salvation to our God, which sitteth upon the throne, and unto the Lamb.'' The Qospel (St. Matt. v. 1-12) sets forth the blessedness of Baintship. HOLY COMMUNION. 293 Proper Lessons. Matins. First. Wisd. iii. to ver. 10. The happiness of the godly in their death. *' The souls of the righteous are in the hand of God, and there shall no torment touch them." Second. Heb. xi. 33 to xii. 7. The cloud of witnesses and the object of chastisements. Evensong. First. Wisd. v. to ver. 17. The ungodly unde- ceived with regard to the righteous. " Ye fools accounted his life madness, and his end to be without honour : how is he numbered among the children of God, and his lot is among the saints." Second. Kev. xix. to ver. 17. The blessedness of those who are called unto the marriage-supper of the Lamb. This lesson contains a warning also against the undue honour of any creature however exalted. *' And I fell at his feet to worship him. And he said unto me, See thou do it not : I am thy fellow- servant." The Festival of All Saints dates from the seventh century. It was made general by a decree of Pope Gregory IV., a.d. 834. THE ORDER FOR THE ADMINISTRATION OF THE LORD'S SUPPER, OR HOLY COMMUNION. In the Western Chm-ch both the office and the actual celebration of Holy Communion were, from a very early period, designated by the name Missa,* which we have cor- • The origin of the word is disputed. Some derive it from the form Ite, missa est, which was used at the dismissal of the catechumens, when 80 much of the office had been said as they were allowed to attend. Cf. ♦• Missa tempore sacrificii est quando catecumini foras mittuntur, clamante Levita, si quis catecuminus remansit exeat foras, et inde Missa^ quia sacramentis altaris interesse non possunt quia nondum regenerati sunt" (Papias : quoted by Wedgwood. Dictionary). That part of the service which the catechumens were allowed to be present at was called Missa catechuminorum (the mass of the catechumens) ; the part in which the Holy Communion was celebrated was called Missa fidelium (the mass of the faithful). There is much difference of opinion as to the exact meaning and construction of the words, Ite~, missa est. If missa be a participle, some substantive like congregatio must be understood, and the formula will mean " Depart ; the assembly is dismissed." If missa be a substantive, we must supply some participle like finita, and the meaning will be, "Depart; the mass is ended." Some connect mass with Old English mcesse, a feast ; Italian messa, French mes, a course of dishes, Spanish mesa, table, fare. The most plausible explanation of missa is, that it is a low Latin corruption of missio, dismission, lake remissa from remissio, confessa from confessio, cited by Ducange. See Wedg- wood. St. Thomas Aquinas explains missa "as meaning that the sacrifice of the Holy Eucharist has been sent up to God by the ministra- tion of angels " (Blunt). 294 HOLY COMMUNION. rupted into Mass. This name was retained in tlie first Prayer-book of Edward VI., in wliich the office is entitled *♦ The Supper of the Lord and the Holy Communion, com- monly called the Mass." In the Second Prayer-book tho word was dropped on account of its Eomish associations. The earliest name given to the Office is *' The Liturgy,*' which is now loosely applied to the Prayer-book as a whole. In classical Greek Xeirovpyia (from X^Itoq, public, and epyov^ work) is applied to any public service, and more particularly to public offices or charges which the richer citizens dis- charged at their own expense. The cognate verb Xtirovpyeoj occurs in the Septuagint Version of Deut. x. 8, where it is applied to the ministry of the Levites ; and in the New Testament, where it is applied to — (i) the sacerdotal minis- trations of the temple worship (Luke i. 23 ; Heb. viii. 6 ; ix. 2 1) ; and (2) the ministrations of the Christian Church (Acts xiii. 2). As the Holy Eucharist was the central feature of Christian worship, we can readily understand how the name Liturgy came to be restricted to it. It is in this restricted sense we speak of the Liturgy * of St. James, of St. Chrysostom, &c. Other names for the Communion Service are the Lord's Supper, Holy Communion, and the Holy Eucharist. The first of these is probably derived from i Cor. xi. 20, "When ye come together in one place, this is not to eat the Lord's Supper," (KvpiaKov deiTTvov); though it is important to remark that in this passage the name is applied, not to the sacrament of Holy Communion, but to the Agapae or love-feasts connected with the Sacrament. It is uncertain whether the love-feast was held before or after Holy Communion ; but i Cor. xi. * The five chief primitive liturgies, to which all others may be primarily traced, are — 1. That of St. James, or of Jerusalem ; 2. That of St. Mark, or of Alexandria ; 3. That of St. Thaddeus ; 4. That of St. Peter, or of Eome ; 5. That of St. John, or of Ephesus. Many of these ancient liturgies are extant. The chief difference between the Eastern Liturgies, viz., those of SS. James, Mark, Thaddeus, and John, and the Western Liturgy, viz., St. Peter's, are — 1. The Eastern contain a distinct invocation of the Holy Ghost in the consecration of the elements ; the "Western does not. 2. The Western contains a cycle of Collects, Epistles, and Gospela ; the Eastern does not. The distinctive marks of the various Eastern Liturgies are chiefly to be found in the position of the intercession for the quick and dead. See introduction to Neale and Littledale's valuable "Translations of the Ancient Liturgies," pp. xiv. xv. HOLY COMMUNION, 29S 18-22, would seem to favour the opinion that it was held before it. Many persons confound the institution of the Bacrament of the Lord's Supper with "the last supper." The sacrament does not appear to have been instituted until *' after supper "(St. Luke xxii. 20), " when," as St. Paul writes, " He had supped " (i Cor. xi. 25). By this time Judas would appear to have left the supper-room. This is the view taken by Bishop EUicott. Our Prayer-book assumes that Judas was present, and holds him up as an example of an unworthy communicant. " Lest, after the taking of this Holy Sacra- ment, the devil enter you as he entered into Judas." St. Luke's narrative implies that Judas was present at the insti- tution of the Sacrament, and partook of the consecrated elements. See xxii. 20, 21 ; but it is possible that tlio Evangelist in ver. 22 records words spoken by our Lord at an earlier part of the evening. Cf. Mark xiv. 21-25. The name Communion (foivwria) was probably taken from I Cor. x. 16. " The cup of blessing which we bless, is it not the communion of the blood of Christ ? The bread which we break, is it not the communion of the body of Christ." The idea underlying the word is our common participation of the body and blood of Christ, and the communion we have one with another, with the saints departed and with the holy angels, in virtue of this communion with Christ. Cf. *' For we being many are one bread [loaf] and one body ; for we are all partakers of that one loaf." One of the great reforms effected in this Office at the Reformation was the re-assertion of the social character of the sacrament. The Church of England requires that in the public celebration of Holy Communion " three at the least," and that, in the administration to the sick, ** two at the least," shall com- municate with the priest. " Eucharist " means, literally, thanksgiving. This name was probably given to Holy Communion with reference to the giving of thanks by our Lord when He consecrated the bread and wine. Cf. St. Luke xxii. 19, 20, " And He took bread and gave thanks and brake it," &c. St. Paul is supposed to refer to Holy Communion when he says to the Corinthians, ** When thou shalt bless with the Spirit, how shall he that occupieth the room of the unlearned say Amen at the giving of thanks, seeing he understandeth not what thou sayest (i Cor. xiv. 16). " The meaning of this passage," says Mr. Palmer, ** is ob- vious. * If thou shalt bless the Bread and Wine in an un- 296 HOLY COMMUNION. known language, which has been given to thee by the Holy Spirit, how shall the layman say Amen at the end of thy Thanksgiving (Eucharist), seeing he understandeth not whnt thou sayest " (Origines Liturgicfe). Ignatius, who is supposed to have been a disciple of St. John, says of certain heretics, *• They abstain from Eucharist and Prayer, because they con- fess not the Eucharist to be the flesh of our Saviour Jesus Christ." The name is peculiarly applicable to that sacra- ment in which we offer our sacrifice of praise and thanksgiv- ing for the redemption of the world. The old liturgies are all divisible into two main parts, viz., the Pro-Anaphora,* extending to the Sursum Corda (Lift up your hearts) and the Anaphora. The Pro-Anaphora was sub- divided into (i) The Mass of the Catechumens ; and (2) The Mass of the Faithful ; the Anaphora into (i) The great Eucharistic Prayer; (2) The Consecration; (3) The Great In- tercession ; (4) The Communion. The primitive British liturgy was probably based upon the Liturgy of Ephesus, which was introduced at a very early date into France by missionaries from Asia Minor, and thence found its way into Britain. Its relation to other liturgies will be best understood by the following table : — t SUPPOSED APOSTOLIC LITUEGT. \ L. of St. James, L. of St. Mark, L. of St. Thaddeus, L. of St. Peter, L. of St. John, or of Jerusalem, or of Alexandria. or of the East. or of Rome. or of Ephesus. I Nestorian Lituggies. ^| Liturgy of Lyons I I I i I L. of St. Basil. Syriac L. of Amhrosian Sacramentary | | St. James. Liturgy. of Leo. Mozarabio. Brit. Lit. (Monophysites.) j or Spanish 8. of Gelasius. Liturgy. L. of St. Chrysostom. Armenian Ij. S. of Gregory. Present Liturgy of Church of Rome. Augustine, a.d. 596, introduced some changes into the British Liturgy, not directly from the Eoman Liturgy, but from another Galilean Liturgy which he had found in use in the South of France. It was again revised by Osmund, Bishop of Salisbury, a.d. 1085, but remained substantially the same, with slight local peculiarities, right down to the Kefor- mation. * Anaphora, from aj/a0£pw, to lift up ; ara^opa, a raising up. t Based partly on Nealo and Littledale's Introduction, partly on Bluut's table, Annotated Book of Common Prayer. HOLY COMMUNION. 297 Like all the other ancient liturgies it consisted of two chief parts, the Ordinary of the Mass corresponding to the Pro- Anaphora of the Eastern liturgies, and the Canon of the Mass corresponding to the Anaphora. The Ordinary included i. Veni Creator; 2. Collect for purity; 3. Forty- third Psalm; 4, Lesser Litany and Lord's Prayer (all these were said in the vestry, while the priest was putting on the vestments) ; 5. The Introit sung on going from the vestry to the altar ; 6. Confession and Absolution ; 7. The Kiss of Peace ; 8. The Gloria in Excelsis ; 9. Mutual Salutation; 10. Collect for the Day; 11. Epistle and Gos- pel; 12. Nicene Creed; 13. Offertory; 14. Oblation of the Elements. The Canon included i. The versicles; 2. The Proper Pre- face and the Ter Sanctus ; 3. A long prayer corresponding to our Prayer for the Church Militant, Consecration Prayer and First Thanksgiving ; 4. The Lord's Prayer ; 5. The Agnus Dei ; 6. The placing a portion of the wafer in the chalice to symbolize the union of the two natures in our Lord ; 7. The prayer of humble access ; 8. The actual com- munion ; 9. Thanksgiving; 10. Collect; 11. Washing of the eacred vessels and of the celebrant's hands ; 12. Dismissal. Holy Communion was administered in both kinds in the English Church for some time after the Conquest. This was the usage of the primitive Church. Justin Martyr says that ** the deacons gave to every one that was present to partake of the bread, over which thanks had been offered, and of wine mixed with water, and that they carried them also to those not present." The fear of spilling the consecrated wine led to the practice of dipping the bread into the cup, which paved the way for withholding the cup altogether. The doctrine of transubstantiation justified this innovation, because, if it were true, both the Body and Blood of Christ were present in the bread alone. The Council of Clermont (a.d. 1095) opposed the innovation, and decreed that Holy Communion should be administered in both kinds. At a still later date (a.d. 1175) the Convocation of Canterbury issued a similar injunction ; and it is probable that administration in one kind did not be- come general in this country until the Council of Constance (a.d. 141 5) imposed it on the whole of that part of Chris- tendom which recognised its authority. The laity very rarely communicated under any circumstances, except on tl]eir death-beds ; so that the Sacrament had almost com- pletely lost its character as a Communion. ** The Hol^ 298 HOLY COMMUNION, Eucharist," says the Rev. J. H. Blunt, '* being both a sacri- fice and a sacrament, theologians of the Middle Ages were so intent upon the duty and necessity of the first, that they over- looked the duty and necessity of the second ; and while the Mass was offered daily in most, if not in all, churches, and in some many times in the day, few, except the clergy, ever partook of it more than once or twice in the year, consider- ing that it was sufficient for them to be present while it was being offered" (A. B. of C. P. p. 150). In 1546 Henry VIII. commanded Archbishop Cranmer *' to pen a form for the alteration of the mass into a Com- munion," and in the following year a liturgy drawn up in compliance with this command was authoritatively issued. It continued in force until 1549, when a new liturgy, based upon the old Sarum Liturgy, was published in the First Prayer-book of Edward VI. For its distinguishing features and the changes which it subsequently underwent, see pp. 29-32. INTRODUCTORY RUBRICS. The jir&t requires that per- sons intending to communicate should signify their names to the curate at least some time the day before. In the Prayer-books of 1549 and 1552 the notice was directed to be given " over-night or else in the morning, before the begin- ning of Matins, or immediately after." The '' Curate " is the priest having the cure^ or charge, of the souls in his district. Seep. 157. The second repels from the Lord's Table " ojpen and noto- rious evil livers, and all who have done wrong to their neigh- bours by word or deed so that the congregation has been thereby offended." In the primitive Church the highest class of penitents, the consiste?ites, were permitted to be pre- sent at Holy Communion, but not to communicate. The next grade were dismissed with the catechumens before the Anaphora commenced. " Offended," i.e., scandalised. Comp. "Whoso shall offend one of these little ones " (St. Matt, xviii. 6), i.e., Whoso shall put stumbling-blocks in their way. ** It must needs be that offences come," ver. 7. It is clear from the context that *' offences " in this verse has special reference to " offences " that hinder the work of God and are prejudicial to His people. *' Advertise," i.e., inform. "To advertise" now means to inform in some public manner ; here, and in the Bible, merely to *' inform " in any way. Comp. "I will adverti^ HOLY COMMUNION. 299 thee what this people shall do to thy people in the latter days " (Num. xxiv. 14). See also Kuth iv. 4. " Naughty" i.e., wicked. This word, which is now usually confined to the offences of children, was formerly employed to designate serious offences, without reference to age. Comp. "Lay apart all filthiness and superfluity of naughtiness" (St. James i, 21). " We have sinned, we have been naughty.'' Homily, " Of the Misery of Men," P. ii. p. 18. The third rubric repels those between whom the Curate perceiveth '* malice and hatred to reign." *' Frowardness,'' i. e., perversity, obstinacy. From Old l^hglishframiceard, the opposite oi to-weard. '* The ordinary" any ecclesiastical superior who has juris- diction as of course and of common right. More particularly a bishop. *' The canon,'' the laws of the Church. The fourth rubric directs how the Lord's Table shall be vested, and the position of the priest. *' The table." In 1549 the rubric ran, "■ The priest stand- ing humbly afore the midst of the altar," &c. The alteration was made at the instance of Bishop Hooper. Neither the name "Altar" nor " Communion Table" is now anywhere used in the Prajer-book; the expressions uniformly used being either " the Lord's Table " or " the Table." The word " Altar" was abandoned, not because it is unscriptural, for it is employed in the Epistle to the Hebrews (" We have an altar," xiii. 10), nor because it was not used in the primitive Church, for it would appear to have been almost exclusively used by the fathers of the first three centuries ; but because of the erroneous doctrines that had come to be associated with its use. Men had been taught to believe that in Holy Communion the priest " did offer Christ, for the quick and the dead, to have remission of pain or guilt ;" as though the sacrifice of the Cross admitted of repetition ; and it was felt that the employment of the word " altar" might be construed in such a way as to seem to sanction this grave error. In a certain sense the Lord's Table is an altar. Upon it we humbly lay our offerings ; before it we offer the sacrifice of praise and thanksgiving, and the reasonable, holy, and lively {i.e., living) sacrifice of ourselves, our souls, and bodies ; and upon it are consecrated the memorials of the sacrifice of our Lord. In each of these senses the word " sacrifice " is legiti- mately employed. Thus in Heb. xi. 4 it is applied to the offering of the fruits of the earth by Cain ; in Heb.xiii. 15 the 300 HOLY COMMUNION. writer exhorts bis readers to " offer the sacrifice of praise to God continually; inEom. xii. i, St. Paul says, " I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is j^our reasonable service." St. Chrysostom says, ** Ws make a sacrifice, or, I should rather say, a memorial of a sacrifice." Were it not that we are so commonly enslaved by words, the question would be too trivial for lengthy dis- cussion. But the exclusive employment of any word, that does not cover the whole truth which it designates, is apt to lead to the disregard of those aspects of the truth which it does not include. The too exclusive use of the words " altar" and " sacrifice " undoubtedly contributed to the disregard of the fact that the sacrament is a communion as well as the efficacious memorial of a sacrifice perpetually pleaded before God. The exclusive use of " table" and '* communion " tends to shut out the sacrificial aspects of the service. It is much to be regretted that we do not more generally allow ourselves the same freedom in the use of both words as we find in the Scriptures and in the Fathers. The " table" is an " altar " relatively to " sacrifice" and "oblation;" the "altar" is a " table" relatively to " communion." The word " altar " was sanctioned by Convocation in 1640 in the following canon : — " We declare that this situation of the holy table doth not imply that it is, or ought to be, esteemed a proper altar, whereon Christ is again really sacrificed ; but it is and may be called an altar by us in that sense in which the primitive Church called it an altar, and in no other." " In the Body of the Church.^' Where the number of com- municants was large, it was permitted to transfer the table to the nave, and to celebrate there. This practice led to irre- verence, and in the days of Charles I. the removal of the table from the chancel was prohibited by many of the bishops. • The Lord's Prayer. The primitive liturgies would seem, from the account of Justin Martyr (see p. 7), to have com- menced with lections from Holy Scripture, but perhaps he refers to some preliminary service. In commencing with the Lord's Prayer we follow the Sarum use, though, in that use, it, together with the Collect for Purity, formed part of the priest's private preparation for the office, and was repeated " secretly " before he went up to the altar. There is a peculiar fitness in giving this prominence to a prayer composed by that same Lord whose death we are about to commemorate, and of whose Body and Blood we are about to H'JL V COMMUNION, joi partake. The petition, " Give us this day our daily bread," has a special significance in connection with the " living bread which came down from heaven." The whole of the introductory portion of the office must be considered as in- tended to prepare the intending communicant for the solemn rite in which he is about to engage. The Lord's Prayer teaches him what his real needs are, and their relative pro* portions, and so furnishes him with a model prayer to be borne in mind throughout the whole of the service. "From the order of the petitions we learn the blessings which we should most covet, and from the spirituality of the greater number of them we learn how sparing, modest, and reserved should be our prayers for earthly blessings." Dean Goulburn, ** On the Communion Office," pp. 36, 37. The Collect for Purity consists of — 1. An invocation to God, ''unto whom all hearts be open ;" 2. A petition that He will cleanse our hearts, so that we may perfectly love Him and worthily magnify His Holy Name. " All desires knownJ* Lat. " Cui . , . omnis voluntas loquitur " (to whom every impulse of the will speaks). We are here reminded of the Divine Omniscience, that we may bo led to see the futility of all our attempts to " dissemble and cloak " our sins and wickedness, and so be encouraged to make a complete confession and obtain a complete absolution before communicating. " Are hid." Lat. latet, lies hid. " Inspiration J' Lat. infusionem. " That we may perfectly love Thee, and worthily magnify Thy Holy Name." We are here indu*ectly taught that the great hindrance to our love of God and to a worthy magnification of His name is the uncleanness of our hearts. We cannot worthily magnify Him without truly loving Him, and we cannot love Him while we cherish sin. " Perfectly," entirely, with an undivided heart. " Magnify," i.e., tell forth His greatness. The Eucharistio character of the service is already recognised. The Ten Commandments. The reading of the Decalogue in the Communion Service is peculiar to the English Church. It appears to have been adopted from the Strasburg Liturgy of Poullain, pubhshed in London in 1552. The object of ita introduction was partly to protest against the errors of the Anabaptists and other Antinomiau fanatics, who carried the 302 HOLY COMMUNION, doctrine of justification by faith so far as to consider tliprri' selves released from the obligations of the Moral Law ; but still more to furnish heads for self- examination to intending communicants. In the previous collect we pray God, from whom no secrets are hid, to cleanse our hearts. The reading of the commandments affords us an opportunity of co-oper- ating with God in this purification, by examining our hearts in the light of His eternal law, and praying for forgiveness of specific past offences, and for grace to avoid them in the future. Compare the language of the invitation : ** The way and means thereto (viz., to a worthy participation of the Holy Communion) is, first, to examine your lives and con- versations by the rule of God's commandments ; and wherein- soever ye shall perceive yourselves to have offended, either by will, word, or deed, there to bewail your own sinfulness, and to confess yourselves to Almighty God, with full purpose of amendment of life." ''Liturgically considered, the Deca- logue is to be regarded as a lesson from the Law, just as the Epistle and Gospel are lessons from different parts of the New Testament" (Goulburn, p. 55). The version of the Decalogue followed is that of the Great Bible of 1539. The commandments are not numbered in Holy Scripture, and a great variety of divisions have been followed, both by Jews and Christians. The Church of Rome joins the first and second, and divides the tenth into two. The Church of England follows the division recognised by Josephus and Philo and the Greek Church. The Response, " Lord have mercy upon us," &c. (commonly called, from its first word in Greek, '* the Kyrie"), is an echo of the language of the Psalmist : ** Incline my heart unto Thy testimonies," &c. (Ps. cxix. 36.) The concluding re- sponse closely resembles the prayer which follows the Deca- logue in Poullain's Liturgy: "Lord God, Father of mercy, who hast given us the Decalogue by Thy servant Moses, to instruct us in the plain justice of Thy law ; so write it in our hearts (vueilles la tellement imprimer en noz cueurs) by Thy Holy Spirit, that we may have no other pleasure or desire in all our life but to serve and obey Thee in all holi- ness and justice, through Jesus Christ Thy Son." It is really a prayer for the fulfilment of Jer. xxxi. 33, *' I will put my law in their inward parts, and write it in their hearts.''' Cf. Heb. \iii. 10. The Kytie bears the same kind of relation to the Commandments as the Gloria Patri to the Psalms. Just as the Gloria converts the Jewish psaluxinto a Christian HOLY COMMUNION. 303 hymn, so the Kyrie converts the Jewish commandments into Christian principles. We pray not that we may outwardly conform to the law, but that our hearts may be inclined to keep it. Christ has taught us that to keep the law we must lay hold of the principles which underlie it, and recognise those principles, not only outwardly, but in our hearts and minds. The Scotch office of 1637 directs that the Commandments should be rehearsed distinctly, *' the people all the while kneehng, and asking God's mercy for the transgression of every duty therein, either according to the letter j or to the mystical meaning of the said commandment.'^ The American liturgy permits the priest, after the reading of the Commandments, to read our Lord's summary of the Law: "Thou shalt love the Lord thy God," &c. The com- missioners appointed to revise the Prayer-book in 1689, pro- posed that upon the great festivals the eight Beatitudes should be read after, or instead of, the Ten Commandments, the people responding, *' Lord have mercy on us, and make us partakers of this blessing ; " and after the last, *• Lord have mercy on us, and make us partakers of the blessedness promised to them, we humbly beseech Thee." Collects for the Queen. Both these collects were composed in 1549. The practice of praying for the sovereign at Holy Communion is of great antiquity, and is in accordance with the injunction of St. Paul (i Tim. ii. i, 2). The first collect is a prayer that we may obey the Queen as God's minister ; the second a collect that she may study to preserve the people divinely committed to her charge. In both we pray that she may seek His honour and glory. •* Whose kingdom is everlasting,^' &c. Compare the opening. of the prayer for the Queen's majesty. We pray to the everlasting and omnipotent King in behalf of a sovereign, whose power is derived from Him, and limited by human conditions. " Whose minister she is." "For he is the minister of God to thee for good" (Rom. xiii. 4). " Considering whose authority she hath." ** Let every soul be subject unto the higher powers ; for there is no power but of God ; the powers that be are ordained of God " (Rom. xiii i). " In Thee," in all things that are agreeable to Thy will Comp. "Children, obey your parents in the Lord" (Eph. vi. i). The preposition in marks the limits of our obedience. 304 HOLY COMMUNION. " For Theet" for Thy sake. Comp. ** Not with eyeservice, as men-pleasers, but as the servants of Christ, doing the will of God from the heart." Christianity elevates all our duties by placing them on a religious basis. Loyalty to a Christian man is something more than a social duty. It is part of his religion. '* We are taught,'" &c. See Proverbs xxi. i. '' The king's heart is in the hand of the Lord, as the rivers of water ; He turneth it whithersoever He will." *^ Thy people.'" It will be observed that the first collect relates mainly to the duties of subjects to the sovereign ; the second to the duties of the sovereign to her subjects. The Prayer-book recognises the Divine rights of both. " Wealth,'^ well-being, prosperity. See Note, p. 155. The Collect, Epistle, and Gospel. See p. 193. For the purpose of the collect, as the connecting link between the Eucharistic and the Daily Office, whereby ''the pecuHar Eucharistic memories and work of the preceding Sunday, or of a festival," are carried on through the week, see Eree- man's P. of D. S., i. pp. 367, 8. The Nicene Creed is based upon the Creed of Cassarea, and was drawn up at the General Council of Nicaea, a.d. 325. It was specially directed against the errors of Arius, a pres- byter of Alexandria, who denied the co-eternity and co- equality of the Son with the Father. It originally terminated with the words, "I believe in the Holy Ghost." The clauses with which the Creed now ends, with the exception of the words, ** and from the Son," were added at the Council of Constantinople, a.d. 381, to meet the heresy of Macedonius, who denied the Divinity of the Holy Ghost. The Nicene Creed was confirmed by the Council of Ephesus, a.d. 431, and by the Council of Chalcedon, a.d. 451. It has thus a higher authority tlian either of the other creeds. The words " et filio" or ''filioque " (and from the Son), involving the doctrine of what is called the Double Proces- sion of the Holy Ghost, were inserted in the Creed at the Council of Toledo, a.d. 589. They were gradually adopted by other Churches of the West, but were never admitted into the Creed by the Eastern Church. Even so late as a.d. 809 Pope Leo III. declined to sanction the interpolation, and directed that a copy of the Creed, omitting the "fihoque" clause, should be engraved on silver plates and set up in St. Peter's. Ultimately this clause became one of the main causes of the great schism between the Eastern and the HOLY COMMUNION. 305 Western Cliurcli (a.d. 1054). The Eastern Cliiircli objected to the words on two grounds: (i) That they went beyond the language of Scripture ; and (2) that they were not sanctioned by a general council. The most important passages of Scripture bearing on the question are Eom. viii. 9 and I St. Pet. i. II, where the Holy Ghost is spoken of as " The Spirit of Christ," and Gal. iv. 6, where He is spoken of as "The Spirit of His (viz., God's) Son." The passage ou which the Eastern Church mainly relies, St. John xv. 26, " The Holy Ghost which proceeds from the Father," is most naturally explained as referring, not to the eternal, but to the temporal procession of the Holy Spirit. The following is the original form" of the Creed as given in Dean Stanley's " Eastern Church," pp. 140, 141 : — " We beheve in one God, the Father Almighty,! Maker of all things both visible and invisible : ** And in our Lord Jesus Christ, the Son of God, begotten of the Father,! ^^'^^V begotten, tJiat is to say, of the substance of the Father, God of God, Light of Light,* very God of very God, begotten, not made, being of one substance with one Father, by whom all things were made, both things in heaven and things in earth — who for us men and for our salvation came down,§ and was made flesh, 1| and was made man,1I suf- fered,** and rose again on the third day ; if and went up into the heavens, and is to come again JJ to judge the quick and dead.§§ *' And in the Holy Ghost. II II *^But those that say, * there was ichen He loas not,' and ' befo7'e Tie was begotten He was not,' and that ' He came into existence from what was not,' or ivho 'profess that the Son of God is of a different ^person,' or 'substance' (iTspag vTroaruaeujg y ovaiao) or that He is created, or changeable, or variable, are anathematized by thd Catholic Church." * The parts -which have since been added to the text of the Creed are inserted in the notes. The parts which have been since omitted are iu itahcs. t " Of heaven and earth." } " Before all worlds." § " From the heavens." II " Of the Holy Ghost and the Virgin Mary." *([ *' And was crucified for us under Pontius Pilate." ** " And was buried." ft "According to the Scriptures." IX "With glory." §§ "And of His kingdom there shall be no end." III! Here foUow the words, " the Lord, the giver of Life," to the words, " the life 0/ the world to come. Amen." 21 3o6 nOL Y COMMUNION, " I believe.** So in the Greek liturgies, but the original, as we have seen, began in the plural, having been drawn up as the confession of faith of the whole council. The singular form makes the recitation of the Creed a personal profession of faith. "Belief is a matter purely personal We must believe each man for himself in the depths of his own spirit. The faith of the Church to which we belong wdll not save us, nor even comfort us in our spiritual distresses ; only a laying hold of Christ in the inner man of the heart can do that ; and therefore we say, * I believe in one God " ' (Dean Goulburn). " Begotten." *' Meaning not a beginning of being, but rather a relation, the relation of Son to Father from all eter- nity" (Canon Norris). ♦* God of God." Omitted by the Council of Constantinople as unnecessary, but since restored to its place in the Creed throughout the Western Church. **0/" is here used to translate the Greek U (from, out of), and corresponds to the Latin de (Qebv k eeov, Deum de Deo). In reading it should be slightly emphasized. The construc- tion should not be confounded with that in superlative ex- pressions, such as ** heart of hearts," '* book of books," &c. ** Of one substance,'' not of a like substance, but of one and the same substance. See Notes on Athanasian Creed. '^Btj whom.*' The antecedent to <*whom" is not "Father," but ** Lord Jesus Christ." The Creed is sometimes read as though the creation of the world were ascribed to the Father. The true doctrine is that our Father created the world by or through the Son. Comp. St. John i. 3 : " All things were made by Him, and without Him was not anything made that was made." Col. i. 16: "For by Him were all things created that are in heaven and that are in earth." The ambiguity of the construction would be removed in reading by laying stress on " all " instead of on " whom." ** And was incarnate by the Holy Ghost of the Virgin Mary." Here our version follows the Latin, "incarnatus est de Spi- ritu Sancto ex Maria Virgine." A literal translation of the Greek would be " Incarnate of the Holy Ghost and of Mary the Virgin." There is no change of preposition as in the English version. "2'Ae Lord and Giver of Life." Not the Lord of Life and the Giver of Life, but " the Lord and .the Life-giver." (r6 Kvpiov rat TO ^woTTotoi/, Domiuum et vivificantem). The version orinted in 1530 in " Our Lady's Mirror," gives here "lord HOL Y COMMUNION. 307 and quykner." A comma should have been inserted after •* Lord," and the definite article before ** Giver." *' From the Father.'' The same preposition is used in the original as is translated in previous clauses " 0/ " (k tov Uarpbg). ** Who spake by the Prophets." '* This recognition of inspi- ration as one of His chief offices under the old dispensation is most important. Under the new dispensation His chief office, as the Creed further indicates, is to sustain the Church and her ministry, and give efficacy to her sacraments. After the end of this dispensation His office will be to quicken once more our bodies in the general resurrection, even as He hath quickened Christ's body. *If the Spirit of Him that raised up Jesus from the dead dwell in you, He that raised up Christ from the dead shall also quicken your mortal bodies by His Spuit that dwelleth in you' (Kom. viii. 11.) " Canon Norris. *^ One Catholic." The Greek and the Latin read " one holy Catholic." The omission of ''holy" was probably in- advertent. The version of 1530 quoted above, reads "I by- leve on holy comon and apostly chirche." Our version also omits the preposition ^^ in "{tig) which in the original precedes this clause. The difference is not a trivial one. " To beHeve " and "behevein" are not equivalent expres- sions. To believe the Holy Catholic Church is merely to accept its teaching as true ; to believe in it is to trust in it as God's appointed channel of salvation. Humphry quotes the following old verses as illustrative of the difference : — ■ "Crede Deo, credasque Deum, plus crede valere, Quod credas in Eum, quam vel Ei, vel Eum." Rubrics after the Nicene Creed : — i. Notice of the Commu- nion. This notice is independent of the exhortations which follow the prayer for the Church Mihtant, and which are to be used " after the Sermon or Homily ended." In modern Prayer-books the clause '* and the Banns of Matrimony pub- lished," which should follow the word ** Communion," is omitted. The Act 26, George IL (1753) allows the banns to be read, if there be no Morning Service in the church, after the Second Lesson at Evening Service, but it does not alter the old rubric. ^^ Briefs." These are letters patent from the sovereign autho- rizing collections for various charitable purposes, such as the building and repairing of churches, the relief of sufferers after pubHc calamities, &c. 3o8 HOLY COMMUNION. *< Citations,'' A citation is defined by Dean Hook as "a precept under the seal of the ecclesiastical judge, command- ing the person against whom the complaint is made to appear before him, on a certain day and at a certain place therein mentioned, to answer the complaint in such a cause." ^'Excommunications." These were sentences censuring noto- rious offenders. They are directed by Canon Ixv. to be pro- nounced on those who obstinately refuse to frequent Divine service established by public authority, and on those "who for notorious contumacy, or other notable crimes, stand law- fully excommunicate." *' One of the Homilies * already set forth.'' The First Book of Homihes was printed in 1547, and is ascribed to the pens of Cranmer, Eidley, and Latimer. The Second Book was pub- lished in 1563, and was mainly the work of Bishop Jewel. It will be observed that the sermon or homily formed an essential part of the Communion Service ; whereas it is only an adjunct to Evening Prayer. The Sermon was originally intended to be an exposition of the foregoing Epistle and Gospel. Cf. Neh. viii. 8. ''So they read in the book the law of God distinctly, and gave the sense, and caused them to understand the reading." In mediaeval English the sermon is often called the " postil," which title is said to have been applied to it because it came after the reading of the Scriptures, "post ilia verba." The 55th Canon directs that the preacher shall move the people to join with him in prayer. The form which is given as a model to be used for this purpose is commonly called the Bidding Prayer, f It is really not a prayer but an in- vitation to prayer. The Offertory. J The custom of making a collection on * Homily. From the Greek ofiiKia, a discourse between two or more persons. In ecclesiastical language, an address founded on Holy Scripture. t Bidding Prayer. " Ye shall pray for Christ's holy Catholic Church, that is for the whole congregation of Christian people dispersed through- out the whole world, and especially for the Churches of England, Scot- find, and Ireland ; and herein I require you most especially to pray for the King's most excellent majesty, &c." X In the Sarum Use an anthem called the Offertorium was sung during the collection of the offerings of the people. It is to this Chaucei alludes in hia deacription of the Pardoner : — " Wei cowde he rede a lessoun or a storye, But altherbest he sang an Ojffertorie ; Tor well wyst he, whan that song waa Bonge, HOL Y COMMUNION. 309 the first day of the week for *' pious and cliaritable uses" is probably coeval with the foundation of the Church. St. Paul writes to the Corinthians : '* Upon the first day of the week let every one of you lay by him in store, as God hath prospered him " (i Cor. xvi. 2), the immediate object of this collection being the relief of the poor saints at Jerusalem. But the earliest offerings at Holy Communion would appear to have been such as were needed for the service of the altar, as bread and wine, and for the maintenance of the Church and the clergy. At a later date a fourfold division was made of the offerings : one being devoted to the poor ; one to the bishop ; one to the maintenance of the Church and its ornaments ; and the fourth to the clergy. In the Prayer-book of 1549, the people are directed to come and offer unto the poor men's box, and to make their accustomed offerings to the curate. In 1552 the rubric ran "Then shall the churchwardens, 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 offering-days appointed, every man and woman shall pay to the curate the due and accustomed offerings.** The offering-days referred to were Christmas Day, Easter Day, Whitsunday, and the feast of the dedication of the parish church. By an act passed in 1536, Midsummer and Michaelmas were substituted for the two latter days. The Offertory Secitences may be thus classified : — 1-4. Passages from the Sermon on the Mount setting forth the duty of (a) doing good works, {h) laying up treasure in heaven, (c) doing to others as we would be done by, {d) obey- ing Christ in deed as well as word. 5. The example of Zaccheus, whether we understand his words as a statement of what he was in the habit of doing, or as a pious resolution as to what he meant to do. 6-10. Passages from Corinthians and Galatians setting forth the duty of the laity to support their clergy. Ti-20. The duty and blessedness of almsgiving. Christian charity is shown not only in giving of our means He moste preche, and wel affyle his tunge, To wjTine silver, as he right wel cowde ; Therefore he sang ful meriely and lowde." In the Homily against Peril of Idolatry, Part HI,, we find another reference to the singing of the offertory : — " And while we offer (that we should not be weary, or repent us of our cost), the music and minstrelsy goeth merrily all the offertory time. " This is, of course, said satirically of the practice which prevailed before the Reformation. 3IO HOLY COMMUNION. to the service of God and man, but also in prayer for our fellow-men. Hence the Offertory is followed by the prayer for the Church Militant. Rubrics (i.) " Other devotions^' other offerings devoted or dedicated to the service of God. Oblations as distinguished from alms. <* Beverently .... humbly.'" These words clearly indicate the solemnity with which the Church intends that the offer- tories should be received and laid upon the altar. ** Humbly " primarily means on the ground ; and in many churches it is customary for the clergy to kneel on " presenting and placing " the alms. (2.) '* When there is a Communion.'^ It is clear from these words that there should be an offertory whether there be a communion or not. ^^ The priest shall then place.'" The practice of placing the bread and wine on the altar before the service is directly opposed to this rubric. The elements are to be formally laid upon the altar with the alms as an oblation to God. See Note on Oblations below. Up to this point the elements are to be kept on a side-table or shelf, usually called a credence * or credence-table. The Prayer for the whole State of Christ's Church Militant here in Earth. f This prayer is in accordance with St. Paul's injunction to Timothy, that ** supplications, prayers, inter- cessions, and giving of thanks be made for all men" (i Tim. ii i). It may be analysed as follows — 1. Oblation of alms and other devotions, and of the elements. 2. Intercessions for — (a) The Catholic Church; (h) All Christian kings and those in authority ; (c) The clergy ; {d) All God's people. • " The word credence appears to be derived from the Italian cred«nzare, to taste beforehand the meats and drink before they were offered to be enjoyed by another — an ancient court practice which was performed by the cupbearers and carvers, who for this reason were also called credenzer. Hence also the credentz -teller ; credence-plate, on which cupbearers credenced the wine, and, in general, a plate on wliich a person offers any- thing to another ; credenz-tische, credence-table, a sideboard, or artificial cupboard with a table for the purpose of arraying in order and keeping the drinking apparatus therein." — Hook's " Church Dictionary." t Called in the first of the final rubrics " The General Player." HOLY COMMUNION. 311 3. Commemoration of tlie faithful departed. " Militant here in earth.''' These words were added at the suggestion of Bucer to hmit the application of the prayer to the hving, and to show that prayer for the dead was intention- ally excluded. In the Prayer-hook of 1549 the commemora- tion of the saints departed was followed by this commenda- tion and prayer : — " We commend unto Thy mercy, Lord, all other Thy servants which are departed hence from us, with the sign of faith, and now do rest in the sleep of peace ; grant unto them, we beseech Thee, Thy mercy and everlasting peace, and that at the day of the general resurrection, we and all they which be of the mystical body of Thy Son may altogether be set on His right hand, and hear that His most joyful voice, Come unto Me, &c." The words '< here in earth " are omitted in the American Prayer-book. ^* And oblations." These words were inserted in 1662 at the same time as the words directing that the priest ** shall then place upon the Table so much bread and wine as he shall think sufficient." There can be little doubt, therefore, that " oblations " refers to the bread and wine, here formally offered, though not yet consecrated, as an oblation to Goi Some think that *' oblations " refers to those " other devotions of the people" mentioned in the rubric. In the ancient litur- gies there is an express form of words for offering the bread and wine as oblations. The Scotch Liturgy of 1637 directs the deacon or one of the cliarchwardens to "receive the devotions of the people there present in a bason provided for that purpose. And when all have offered he shall reverently bring the said bason with the oblations therein, and deliver it to the Presbyter, who shall humbly present it before the Lord, and set it upon the Holy Table. And the Presbyter shall then offer up and place the bread and wine prepared for the sacrament upon the Lord's Table, that it may be ready for such service." In this rubric the word oblations is applied to the offertory generally. The words " offer up " show that the elements were to be treated as an oblation also. Sancroft endeavoured to get the words ** offer up " inserted in the rubric in 1662, but was not successful, the introduction of the word ** oblations" into the prayer and the side-note being probably considered sufficient to show the intention of the Church. In defence of the view that " oblations " refers to the offerings for the poor, it is urged that alms for the poor are oblations to God for their use. Cf. Acts x. 4, St. Matt. xxv. 40. That the words are not equivalent is clear from the side note, 312 HOLY communion; " If there be no alms or oblations. Treating of the sacrificial aspects of the whole service of Holy Communion, Dean Goulburn says : " The sum and substance of what has been said is, that alms, prayer, praise, self- surrender, are all spoken of as sacrifices in the New Testament; and inasmuch as these religious exercises all find a place in. Holy Com- munion, and all culminate there, the act which embraces all these in itself must be sacrificial" (On the Communion Service, p. 129.) " Indifferently r impartially, without respect of persons, without making any difference between those who come before them. The American Prayer-book has substituted "impartially." Latimer says, "I did nothing but monish all judges indifferently to do right " (Kemains, p. 330). ^^ Lively " Yi.wmg. Comp. "Mine enemies are lively" (Ps. xxxviii. 19). (" Mine enemies live," Prayer-book version.) " Ye also, as lively stones " (i St. Pet. ii. 5). " Have a lively and steadfast faith," &c. (Exhortation). " Doctrine" teaching. Comp. " He said unto them in his doctrine " (St. Mark iv. 2). ^* Rightly and duly ;'' rightly as regards the form of cele- bration, duly as occasion requires. *' Holiness and righteousness." See Note on p. 125. "Holi- ness " refers to the inward state of purity in God's sight ; "righteousness" to careful observance of His laws. Exhortations to Holy Communion. These are peculiar to the English Church. The first sets forth the great peril of unworthy reception. It may be thus analysed : — 1. Notice of day of celebration. 2. Duty of joining in the Holy Eucharist. 3. Blessedness of worthy, and danger of unworthy, recep- tion. 4. Preparation for Holy Communion. (a) Self-examination. (b) Eepentance and confession to God. (c) Separation of injuries done to neighbours. (d) Forgiveness of injuries. 5. Warning against unworthy reception by example of Judas. 6. Kecommendation to those who cannot quiet their own conscience to open their grief to a minister and receive the benefit of absolution, together with ghostly counsel and ad- vice. During the Middle Ages the laity communicated very rarely. HOL V COMMUNION. 3 » 3 When the Mass was converted into a Communion there was a danger lest many should approach the altar without due preparation, and this exhortation would seem to have been specially intended to meet this danger. " Comfortable" here used in its double sense of strengthening and consolatory. " Worthily" with a becoming sense of its great dignity. '* Unworliiily" profanely, lightly, without due regard to the significance of the act. Comp. i Cor. xi. 27 : '* Whosoever shall eat this bread, and drink this cup of the Lord, un- worthily (ava^iojg), shall be guilty of the body and blood of the Lord." Dean Alford says, " The death of the Lord was brought about by the breaking of His body and shedding His blood : this death we proclaim in the ordinance by the bread broken, the wine poured out, of which we partake ; whoever, therefore, shall either eat the bread or drink the cup of the Lord unworthily shall be guilty of the body and blood of the Lord ; i.e. * crimini et poenae corporis et sanguinis Christi violati obnoxius erit ' (Meyer). Such an one pro- claims the death of Christ, and yet in an unworthy spirit — with no regard to that death as his atonement, or a proof of Christ's love : he proclaims that death as an indifferent person ; he therefore partakes of the guilt of it," In a certain sense we can never be worthy to partake of so great a blessing as that conveyed to us in Holy Communion. The ** worthiness" in the exhortation does not relate to moral desert, but to the spirit in which we approach the Lord's Table. *' The greater our sense of our unworthiness, the more truly fit are we to receive it. The more dissatisfied with our- selves we are, the more we hunger and thirst after more holi- ness than we have yet attained to, the more nourishing and strengthening shall we find this heavenly food" (Canon Norris). ** Mystery.'' This word is used in ecclesiastical language as the equivalent of sacrament. It denotes that subjective aspect of Holy Communion which is presented to the mind when it contemplates the union of the outward sign and the inward grace, the "living spirit and Ufeless matter." *' The great peril'* (i Cor. xi. 29). '* Unwortliily " is said to be an interpolation in this verse ; but, whether it be so or not, the verse clearly points out the danger of that reception in which there is no discernment, i.e.y appreciation, of the Lord's body. The word rendered *' damnation " should be rendered "judgment" or *' condemnation." 314 HOLY COMMUNION, *' The marriage garment," viz., righteousness (St. Matt. xxii. ii). *' He had not, according to the pregnant image of St. Paul, here peculiarly appropriate, *^put on'' Christ; in which putting on of Christ both faith and charity are included — faith as the investing power, charity or holiness as the in- vested robe " (Archbishop Trench). '* Conversations^'' mode of life, our dealings with our fellow men. *' The rule," the standard. See Note on the Decalogue. ** Damnation,'' present condemnation, the Diviae dis- pleasure under which the unrepentant lie. ** Herein," viz., in regard to any matters wherein he perceives himself to have offended. " Let him come." Private confession is recommended in such a case, but it is not made compulsory. The Church of England does not say that the sin-burdened soul should not confess to a priest, nor that he must confess ; but that, if he need it, he may confess. ** Open," declare, unbosom. " His grief" that which grieves him and disturbs his conscience. *' The benefit," viz., the authoritative declaration of God's forgiveness of the penitent sinner, and the assurance which that declaration from the mouth of God's appointed minister gives. *' Ghostly,'' spiritual. ** Avoiding," removal. Fr. vider, to make empty. Comp. " It is the office of godly magistrates to avoid images and idols out of churches and temples " (Homily against Idolatry, Part III.) The Second Exhortation is to be used when the minister ** shall see the people negligent to come to the Holy Com- munion." It was probably composed by Peter Martyr. Analysis, i. Notice of Holy Communion. 2. Invitation given "in God's behalf." 3. Argument a /orfzo?^' from social discourtesy. 4. Shallow and feigned excuses not accepted of God. 5. Warning from the punishment of those who refused the feast in the Gospel. 6. Exhortation to Holy Communion (a) in the name of God (b) in Christ's behalf (c) as we love our own salvation. 7. The duty of commemorating the death of HOL Y COMMUNION. 3 1 5 Christ, and the danger of neglecting Holy Communion. 8. Promise that the prayers of the priest shall be offered up for those who have been negligent. ** Becked^^ covered. But not to the exclusion of the secondary meaning of ornamented. Old Eng. theccan, to cover, to roof. Comp. deck (suhst.), thatch. Cognate with Latin lego. "■ Moved" distressed. " According to mine office" in the discharge of the duties that belong to my office. " The feast in the Gospel" (St. Luke xiv. 16—25). This is not the same parable as is referred to in the previous exhortation. There the point dwelt on is the reproof of the man who came to the marriage supper not having a wedding garment ; here the frivolous excuses of the guests who had been invited. This Exhortation originally contained the following re- buke of those who were present at Holy Communion but did not themselves communicate : '* And whereas ye offend God so sore in refusing this holy banquet, I admonish, exhort, and beseech you, that unto this unkindness ye will not add any more. Which thing ye shall do, if ye stand by as gazers and lookers on them that communicate, and be no partakers of the same yourselves. For what thing can this be accounted else, than a farther contempt and un- kindness unto God ? Truly, it is a great unthankfulness to say, Nay, when ye be called ; but the fault is much greater when men stand by, and yet will neither eat nor drink the Holy Communion with others. I pray you, what can this be else but even to have the mysteries of Christ in derision ? It is said unto all, * Take ye and eat ; ' * Take and drink ye all of this ; ' * Do this in remembrance of Me.' With what face, then, or with what countenance, shall ye hear these words ? What will this be else but a neglecting, a despising and mocking of the Testament of Christ ? Wherefore, rather than ye should do so, depart ye hence, and give place to them that be godly disposed. But when you depart, I beseech you ponder with yourselves from whence ye depart. Ye depart from the Lord's Table, ye depart from your brethren, and from the banquet of most heavenly food." It might be inferred that the" subsequent omission of this passage was intended to sanction the presence of non-communicating worshippers ; but Art. xxv. is equally condemnatory of the praotice: " The Sacraments 316 HOLY COMMUNION, were not ordained of Christ to be gazed upon, or to be carried about, but that we should duly use them." The Eomish Church has entirely departed from primitive usage in allow- mg non-communicants to be present at the missa Udelium. The Third Exhortation is to be used *' at the time of the celebration of the Communion, the Communicants being conveniently * placed for the receiving of the Holy Sacrament.'* It is really an " instruction " or preparation for Holy Com- munion based on i Cor. x. and xi. Analysis, i. Duty of self-examination. 2. Benefit of worthy, and danger of unworthy, reception. 3. Exhortation to self-judgment, repentance, and faith. 4. Duty of thanksgiving for the redemption of the world by the death and passion of Christ. 5. Institution and purpose of Holy Communion. 6. Doxology. " Tnj,'' put to the proof. ^^ Lively " living. Seep. 312. So, below, "a lively and steadfast faith.'' " We spiritually" &c. i Cor. x. 16, 17 : ** The cup of bless- ing which we bless, is it not the Communion of the blood of Christ ? The bread which we break, is it not the Communion of the body of Christ ? For we being many are one bread, and one body ; for we are all partakers of that one bread." ♦* Unworthily,'" as the Corinthians did whom the Apostle is censuring. See Cor. xi. " Guilty of," i.e., in respect of. We offer an indignity to the body and blood of Christ and share thereby in the guilt of those who originally put Him to death. We, as it were, crucify Him afresh. ** Considering," discerning 0"?) diuKpivcov), The meaning of the word in the original is to make a difference between one thing and another. The Corinthians made no difference * The rubric in the First Prayer-book was, " Then so many as shall be partakers of the Holy Communion shall tarry still in the choire, or in some convenient place nigh the choire ; the men one side and the women on the other side." Bishop Cosin was of opinion that our present rubric was intended to invite those who are going to communi- cate to come into the choir. " At the Church of S. Mary -the- Virgin, Oxford, where the choir is very deep and long, it is always customary for the communicants to take their places in it " (Baird, " The luheritanoe of Our Fathers," p. 192). HOLY COMMUNION. 317 between tlie Lord's Supper and an ordinary social feast. They did not with the eye of faith see in the bread and wine the body and blood of the Lord. ^^Flague^^ scourge, i Cor. xi. 30 : ** For this cause many are weak and sickly among you, and many sleep," i.e.^ sleep in death. These are the indications of that judgment or •' damnation " which has been referred to. See p. 187. ^^ Judge therefore yourselves^'' 1 Cor. xi. 31-32: "For if we would judge ourselves we should not be judged. But when we are judged we are chastened of the Lord, that we should not be condemned with the world." ** Repent you." This verb is used reflectively in Old English. Cf. "For the Lord shall judge His people mid repent Himself" (Deut. xxxii. 36). " By the death and passion." This passage throws light on tlie force of " by " in those suffrages of the Litany in which we pray Christ to deliver us by His cross and passion as well as by His death and burial. See p. 173. " Instituted and ordained," founded and enjoined. The two- fold object of the institution of Holy Communion — (i.) As a pledge of Christ's love; (2.) As a continual remembrance of His death — should be marked. It is a pledge of His love, inasmuch as in it He again gives Himself to us, as on the Cross He gave Himself /or us. The Invitation is taken from the Order of Communion of 1548, and was doubtless intended to be a signal for those who intended to communicate to enter the chanceL The rubric ran " Then " {i.e., after the exhortation, "If any man here be an open blasphemer," &c.) the Priest shall pause awhile, to see if any man will withdraw himself .... and after a little pause, the Priest shall say, * Ye that do truly,' &c. The qualifications for "drawing near" are stated to be (i) repentance, (2) love, (3) purpose of obedience, (4) faith. Rubric. "ilfi?26i^i," have it in mind, intend. Comp. " Joseph .... was minded to put her away privily " (St. Matt. i. 19.) The General Confession. In the primitive Church, at this point in the service, the priest confessed his sins in silence ; so did the people. In the mediaeval English Church the priest and people confessed aloud. The following form of confession was used : — " Also ye shall knell adown apon your kneys, sayyng after me, y cry God mercy, and our lady seynt mary, and all the holy company of hevyn, and my gostelycha fadyr, of all the trespass© of syn that y have don in thowte, 3i8 HOLY COMMUNION. word, other [or] yn dede, fro the tyme that y was bore [born] yn to this tyme; that ys to say in Pryde, Envy, Wrethe, Slowthe, Covetyse, Gloteny, and Lechery. The v. com- mandements, dyverse tymys y broke. The werks of mercy note y fulfylled. My v wytes mysse spend [mis-spent] " &c. The rubric in the Order of Communion (1549) ran, " Then shall a general confession be made in the name of all those that are minded to receive the Holy Communion, either by one of them, or else by one of the ministers, or by the priest himself." So it continued till 1662. The Puritans objected to this practice, and requested that the confession should be made by the minister only. They also objected that the terms of the confession " were too general, and did not contain sufficient reference to original sin." The confession in Hermann's ♦* Consultation," from which our own is partly derived, contained the following clause : ** We acknowledge and we lament that we were conceived and born in sins, and that therefore we be prone to evils " ; and it was probably some such language as this the Puritans wished to see intro- duced into the confession. The Bishops replied : ''It is an evil custom, springing from false doctrine, to use expressions which may lead people to think that original sin is not for- given in holy Baptism: yet original sin is clearly acknow- ledged in confessing that the desires of our hearts render us miserable in following them." *' By thought^ vord, and deed." This phrase occurs in the Sarum Use : — " The priest turning to the altar, ' I confess to God, to the blessed Mary, to all Saints,' turning to the choir, " and to you ; I have sinned too much in thought, word, and deed : by my own fault (cogitatione, locutione, et opere : mea culpa). I beseech Holy Mary, and all the Saints of God," turning to the choir, ' and you to pray for me,' &c. The Absolution. The introduction is from Hermann's *' Consultation ;" the conclusion is almost a literal rendering of the Absolution in the Sarum Use. It will be observed that the form is precatory (See p. 84). The indicative form, "I absolve thee," which occurs in the Order for the Visitation of the Sick, is of comparatively recent introductiojj,* though * Bingbam says ♦' If it be iiKjuired, when the use of the indicative form of absolution first began to be used in the Church, that is, the form, * I absolve thee,' instead of the deprecatory form, • Christ absolve thee ' ; Morinas has clearly proved that there was no use of it till the twelfth or thirteenth century, not long before the time of Thomas Aquinas, who was one of the first that wrote in defence of it, and our learned Bishop Usher has clearly proved the novelty of it from Aquinas himself. For HOLY COMMUNION, 319 none the less commendable on that account in the circum- stances in which its use is prescribed. St. Paul says to the Corinthians, " To whom ye forgive anything, I forgive it also ; for if I forgave anything, to whom 1 forgave it, for your sakes /or^ave I it in the person of Christ " (2 Cor. ii. 10). He is referring to a case of excommunication. See i Cor. V. 13. The Comfortable Words are peculiar to the English Liturgy, and were evidently intended to confirm the words of Abso- lution just pronounced by the priest, and to encourage the truly penitent by a direct appeal to the words of Christ and His Apostles. The version followed is not that of Tyndale or Cranmer, and would seem to have been made direct from the original Scriptures. 1. Christ's invitation to the weary. 2. The Father's love. 3. An assurance from one who called himself the chief of sinners that Christ came into the world to save sinners. 4. An assurance that in Christ we have at once a propiti- ation for our sins and an Advocate to plead it. *' Trami7," labour. <( Propitiation.^^ The pagan use of tliis word implied that God could be satisfied for some offence by an act of compen- sation ; the New Testament use is. to denote the satisfaction of eternal justice, and the reconciliation of God and man by the sacrifice of the cross. Cranmer's version gives, ''and He it is that obteyneth grace for our synnes." * he says there -was a learned man in his time who found fault with the indicative form of absolution then used by the priest, ' I absolve thee from all thy sins," and would have it to be delivered only by way of deprecation ; alleging that this was not only the opinion of Gulielmua Altissiodorensis, Gulielmus Parisiensis, and Hugo Cardinalis, but also that thirty years are scarce passed since all did use this form only, • Absolutionem et remissionem tribuat tibi Omnipotens Deus" (Almighty God give thee absolution and forgiveness)." (Antiquities, ii. p. 104.) •■ Cf. Keble's verses : — *' And doubt we yet ? thou call'st again ; A lower still and sweeter strain ; A voice from Mercy's inmost shrine, The very breath of Love divine. " Whispering it says to each apart, ' Come unto me, thou trembling heart ;' And we must hope, so sweet the tone, The precious words are all our own. 32C HOL Y COMMUNION. The Anaphora, or Canon. Here begins that portion of the Liturgy called in the Eastern Church the Anaphora, or "lifting up," and in the Western Church the Canon of the Mass. See p. 297. It is the most ancient portion of the fiervice. ^^Lift vp your hearts^ (Sarum Use, ** Sursum corda.") The versicles that follow are found word for word in all the ancient hturgies. St. Cyril of Jerusalem, writiog in the fourth century, says, " After this the priest cries aloud, * Lift up your hearts.' For truly ought we in that awful hour to have our hearts on high with God, and not below, thinking on earth and earthly things. The priest then in effect bids all in that hour abandon all worldly thoughts or household cares, and to have their heart in heaven with the merciful God " The connection between the Sursum Corda and the previous part of the service is well pointed out by Dean Goulburn, '* The heart cannot be lifted up, to join the heavenly choir in praise, unless it have been first relieved of its burden of guilt. This burden should be lifted off from it by Absolu- tion, which Christ's ambassador has just pronounced in His name, and by the comfortable sentences of Holy Scripture, which are so admirably calculated to undo the shackles which still hold it down to the earth" (Comm. Service, p. 228). The Thanksgiving consists of two parts — the Preface and the Ter-Sanctus. The Preface. In the ancient liturgies the preface is only the introduction to the Eucharistia, properly so called, which was a long thanksgiving to God for all the mercies of crea- tion, providence, and redemption, and from which the whole service probably took its name. The Ter-Sanctus (Thrice Holy), or, as it is more properly called. The Triumphal Hymn, is based upon Isaiah vi. i, and Rev. iv. 8. The Trisagion, sometimes confounded with the ler-Sanctus, was a distinct hymn. It ran, " Holy God, Holy *♦ This of true Penitents the chief, To the lost spirit brings relief, Lifting on high th' adored name : — ♦ Sinners to save Christ Jesus came.' ** That dearest of thy bosom friends, Into the wavering heart descends, — What ! fallen again ? yet cheerful rise, * Thine Intercessor never dies.' " Ho^l/ Communion (Chbistian Year.) HOLY COMMUNION, V^ and Miglity, Holy and Immortal, have mercy on us." Cf. *• Lord, Roly Father, Almighty^ Everlasting God" (Preface). In the Prayer-book of 1549 the words ''Holy, Holy, Holy" were introduced by the rubric, '' This the clerks shall also sing." This rubric was omitted in 1552, but the Ter-Sanctus continued to be printed as a separate paragraph up to 1604. It formerly concluded with the words, " Hosanna in the highest, blessed is he that cometh in the name of the Lord, Hosanna in the highest." •' With angels." In this solemn act of adoration and thanksgiving the Church mihtant joins with the angehc choirs. The ancient belief that angels are always present at the celebration of Holy Communion probably grew out of the use of the angehc hymn. But see i Cor. xi. 10., Eccles. v. 4, 5, 6. St. Chrysostom says, " Hear me, and know that the Angels are everywhere, but chiefly in the house of God they attend upon their King, wnere all is filled with their incor- poreal powers." ^^ And with all the company,'' i.e., the various orders of the celestial hierarchy, the thrones, dominions, principalities, &c. The Sarum Use gives, " Cum thronis et dominationibus cum- que omni militia coelestis exercitus." ** Company " is used in the Te Deum to translate *' chorus." Proper Prefaces. Of these there were ten in the old Roman and English missals. We have retained only the five used on the great festivals of Christmas, Easter, Ascen- sion, Whit- Sunday, and Trinity. The Proper Prefaces are intended to give prominence to the special doctrines com- memorated at these holy seasons. Thus in the preface for Christmas Day we confess our belief in the incarnation of our Lord, who, " by the operation of the Holy Ghost, was made man of the substance of the Virgin Mary His mother, and that without spot of sin ; " in that for Easter Day we commemorate His glorious resurrection, whereby He *' re- stored to us everlasting Hfe ;" in that for Ascension Day, we, after declaring that He "manifestly" {i.e., *' by many infal- Uble proofs ") appeared to all His disciples, and in their sight ascended up into heaven, pray that we may ascend thither also ; in that for Whit- Sunday we commemorate the fulfil- ment of our Lord's promise in the outpouring of the Holy Spirit upon the apostles for the evangelization of the world, " whereby we have been brought out of darkness and error into the clear light and knowledge of God and His Son ;" in that for Trinity Sunday we declare our belief in the Unit;y 22 322 HOLY COMMUNION. in Trinity and Trinity in Unity, the Unity of substance, the Trinity of Persons. The three first Proper Prefaces are to be used for the octave following the feast ; the fourth for six days after, Trinity Sunday falling upon the seventh day after Whit-Sunday, and having a Proper Preface of its own. The prolongation of the festivals is in accordance with the practice of the Jews, who observed their greater festivals for seven days, and one, viz., the feast of tabernacles, for eight days (Lev. xxiii. 36). The Prayer of Humble Access appears first in the Liturgy of 1548, where it immediately follows the Comfortable Words.* It is to be said by the priest kneeling, *' in the name of all them that shall receive the Communion." It con- sists of — 1. A declaration of our own unworthiness to approach the Lord's Table (whence the name) ; and of our exclusive trust in coming to it in God's mercy ; 2. A prayer that we may so eat the flesh and drink the blood of Christ that we may derive the full benefits of Holy Communion. ** To gather up the crumbs." Words recalling the language of the Syro-Phoenician woman, whose humility and faith were rewarded by the concession of all she had desired in her heart. She would have been content with the crumbs which fell from the table of the children. Christ permitted her to take her place, as it were, at the table with the children themselves. " But Thou art the same Lord,*' viz., as Thou hast ever re- vealed Thyself to be. The connection is, *' We are not worthy to gather up the crumbs under Thy table, Thy smallest bless- ings, but Thou, of Thy mercy, hast permitted us to eat the flesh and drink the blood of Thy dear Son." '* Property," distinguishing characteristic. (Lat. proprius, one's own.) ** So to eat," in such a spirit. These important words imply what is taught in our 29th Article, that the efficacy of Holy Communion depends on the spirit in which we commu- nicate. ** The wicked and such as be void of a lively [i.e., a living] faith" are in no wise '* partakers of Christ ; but rather to their condemnation do eat and drink the sign or saci a- * In the Liturgies of 1548 and 1549 the Invitation, the Confession, Absolution, Comfortable "Words, and the Prayer of Humble Access stand fcetween the Prayer of Consecration and the actual Communion. HOLY COMMUNION. 323 ment of so great a thing." We pray here, therefore, for all that is necessary to a worthy reception of the Sacrament. '^Bodies . . . souls." The distinction hetween the cleans- ing of our bodies and the washing of our souls should not be pressed too far. Body and soul make one man. At the same time we should not forget that we sin in body and soul, and that the sins of the body are the greatest hindrance to the sanctification of the soul. Cf. i Thess. v. 23 ; also the words of delivery, *' Preserve thy body and soul," &c. Rubric. Added in 1661. « Before the Table." "Afore the midst of the altar " (Order of 1549). *' Before the people,'^ i.e., in the sight of the people. The Prayer of Consecration consists of — 1. An introduction, setting forth the completeness and sufficiency of the one sacrifice of Christ upon the cross, and the Divine institution of the sacrament of Holy Communion to commemorate it ; 2. A prayer that we may receive the inward grace with the outward sign of the sacrament ; 3. The words of institution. ** There,'' viz., on the cross. This word should be carefully noted. " One oblation . . . once offered.'' These expressions were evidently intended to exclude the Romish doctrine of *< 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 or guilt " (Art. xxxi.). The sacrifice of Christ, unlike the sacrifices under the Law, needs no repeti- tion. See Heb. x. " Satisfaction,'' viz., of Divine justice. The Divine law says, ** The soul that sinneth it shall die." The sacrifice of Christ satisfied this requirement by His taking our sins upon Him and dying in our stead. <* Perpetual memory." Though the one sacrifice cannot be repeated, there must be a perpetual commemoration of it. " These Thy creatures of bread and wine.'" The use of the word "creatures" \i.e., created things] excludes the Romish doctrine of transubstantiation, according to which the priest is said creare creatorem. In the form of 1549 the following invo- cation of the Holy Spirit* was introduced after the words • In the Eastern Church there is a distinct invocation of the Holy Spirit, without which the consecration of the elements is not considered COLuplete. In the Liturgy of St. James it is as follows : " Have m«rcy 324 HOLY COMMUNION. *' coming again : " — *' Hear us (0 merciful Father) we beseech Thee ; and with Thy Holy Spirit and word vouchsafe to bl + ess and sanc + tify these Thy gifts and creatures of bread and wine." This invocation is inserted in both the Scotch and American Liturgies. The Scottish Office of 1637 added the words, " that they may he unto us the Body and Blood of Thy most dearly beloved Son." The present Scottish Office reads, ** that they may become the Body," &c. The Sarum Use reads, " ut nobis cor + pus et san + guis^ai dilectissimi Filii tui," &c. The Manual Acts. These consist in the priest's (i) taking the bread with his hands, (2) breaking it, (3) laying his hands on all the bread, (4) taking the cup into his hands, (5) laying his hand on every vessel in which there is any wine to be consecrated. "It is peculiar to this celebration," says Bishop Cosin, "that the death of our Lord is commemorated therein, not by bare words, as in other prayers, but by certain sacred symbc^s, signs, and sacraments, which are, according to S. Austin, a sort of * visible words.'" "He brake it,'' prophetically symbolizing the sufferings on the cross. Comp. *' This is My body, which is broken for you " (i Cor, xi. 24). "The bread which we break, is it not the communion of the body of Christ" (i Cor. x. 16). The on us, God, according to Thy great goodness, and send upon us, and upon these proposed gifts, Thy most Holy Ghost (he bends his head) the Lord and Lifegiving ; sharer of the throne and of the kingdom with Thee, God and Father and Thine only-begotten Son, con-substantial and co-eternal, Who spake in tha Law, and the Prophets, and Thy New Tes- tament, Who descended in the form of a doye on our Lord Jesus Christ in the river Jordan, and rested on him, Who descended upon Thy holy Apostles in the likeness of fiery tongues in the upper room of the holy -and glorious Sion, at the day of Pentecost: send down the same most Holy Ghost, Lord, upon us, and upon these holy and proposed gifts (he raises himself and saith aloud), that, coming upon them with His holy and good and glorious presence, He may hallow and make this bread the holy Body of Thy Christ. *' People. Amen. *' Priest. And this cup the precious Blood of Thy Christ. " People. Amen. "Priest, rising up, in a low voice. ♦♦ That they may be to those that partake of them for remission of Bins, and for eternal life, for sanctification of souls and bodies, for bring- ing forth good works, for the confirmation of Thy Catholic Church, which Thou hast founded upon the rock of faith, that the gates of hell may not prevail against it ; freeing it from all heresy and scandals, and from them that work wickedness, and preserving it till the consummation of all thingg " (Neale and Littledale's " Translations of the Ancient lAtm- gieB,''pp. 51, 52). HOLY COMMUNION. 32$ Sacrament is called the "breaking of bread "in Acts ii. 42-46 and XX. 7. Here it may be convenient to give the four Scripture narratives of the institution of Holy Communion. St. Matthew xxvi. St. Mark rrv. St, Luke xxa. St. PauIi i Cor. xi. And as they were And as they did eat, And He took bread, The Lord Jesus, the eating, Jesus took Jesus took bread, and and gave thanks, and same night in which bread, and blessed it, blessed, and brake it, brake it, and gave He was betrayed, tcolr and brake it, and gave and gave to them, and unto them, saying, bread ; and when He t< to the disciples, and said, Take, eat; this This is My Body which had given thanks He said. Take, eat; this is My Body. And He is given for you: this brake it, and said, is My Body. And he took the cup, and do in remembrance of Take, eat ; this is My took the cup, and gave when He had given Me. Likewise also the Body which is broken thanks, and gave it to thanks. He gave it to cup after supper, say- for you ; this do in them, saying, Drink them: and they all ing. This cup is the remembrance of Me. ye aU of it ; for this drank of it. And He New Testament in My After the same man- is My Blood of the New said uhto them. This Blood, which is shed ner also He took the Testament, which is is My Blood of the for you. cup when He had shed for many for the New Te8tament,whiclx supped, saying, This remission of sins. is shed for many. cup is the New Testa- ment in My Blood. This do ye as oft as ye drink it, in remem- brance of Me. It will be observed that the narratives of St. Matthew and St. Mark are almost identical. That of St. Luke closely resembles St. Paul's, and was probably derived from that Apostle, who had received from the Lord Himself a special revelation of the history of the institution. See i Cor. xi. 23. " For I have received of the Lord that which also I delivered unto you, that the Lord Jesus,'' &c. The distinctive features in the narratives of St. Lulj:e and St. Paul are — 1. The mention of the giving of '* thanks " in connection with the bread. St. Matthew and St. Mark say that our Lord " blessed " it. The meaning is probably the same. 2. The words which follow "My Body," viz., "which is given ioT you" (St. Luke), "which is broken for you "(St. Paul) ; 3. The injunction, "this do in remembrance of Me," quoted by St. Luke in reference to the bread only ; by St. Paul in reference to the bread and the cup. 4. The marking of the time when the cup was taken : "After supper" (St. Luke), "when He had supped" (St. Paul) ; 5. The expression, " the New Testament in My Blood," used by both. " Amen" The people repeat this Amen with the priest. This is in accordance with primitive usage. Justin Martyr says, " When he [viz., the priest] has made an end of both of the prayers and the thanksgiving, the people answer Amen." It has been already remarked that some suppose reference 326 HOLY COMMUNION. is made to the same practice in i Cor. xiv. i6. " When thou ehalt bless with the Spirit, how shall he that occupieth the room of the unlearned say Amen at the giving of thanks?" Rubric. The minister is first to receive the Communion in both kinds himself; then to deliver it "in like manner/' t.^., in both kinds, to the clergy who are present ; then to the people, '' also in order, into their hands, all meekly kneeling." '' To the Bishops" &c. The object of this is stated in the rubric of 1552 to be " that they may help the chief minister." *' Into their hands." In St. Cyril's time the practice was to receive the consecrated bread in the crossed hands. He says : " Making thy left hand a throne for the right which is about to receive a king, hollow thy palm, and so receive the body of Christ, saying hereafter the Amen." About the beginning of the 7th century the custom of putting the bread into the mouth of the communicant was introduced, the reason assigned for the change being that by putting it into the mouth there was less risk of any crumb of the consecrated element falling to the ground. This custom was enforced by the Council of Eome in 895, which declared that " the Eu- charist is not to be placed in the hands of any layman or woman, but only in the mouth." It was retained in the Liturgy of 1549, to prevent the practice of conveying the bread away secretly, and ** diversely abusing it to superstition and wickedness." The primitive custom was restored in the Liturgy of 1552. The holding forth the hand to receive or take the consecrated elements significantly symbolises the act of faith by which the Body and Blood of Christ are verily and indeed " taken and received by the faithful in the Lord's Supper." ** All meeJcly Jcneeling" in token of our adoration of Him whose sacrifice we commemorate, and of our personal un- worthiness to participate in this solemn ordinance. The Primitive Church appear to have received the Communion standing, following, perhaps, the practice of the Jews in the celebration of the Passover. The rubric at the end of the Communion Service affirms that " no adoration is intended or ought to be done, either unto the sacramental bread or wine then bodily received, or unto any corporal presence of Christ's natural flesh and blood." See Note on the Black Kubric. ** To any one." It is clear from this, as also from the use of the singular pronoun, that the words were to be said to each one separately. Canon^xxi. says distinctly, ** Likewise HOLY COMMUNION. 327 the minister shall deliver both the bread and the wine to every communicant severally.^* The Words of Delivery. The most ancient formul© used on delivering the elements were, " The Body of Christ," " The Blood of Christ," to each of which the communicant rephed Amen. In the time of Gregory the Great (a.d. 590) the form used was, " The Body of our Lord Jesus Christ pre- serve thy soul," the communicant answering Amen, In the 8th century the words ''unto everlasting life" were added. In the Liturgy of 1548 the form used was, '* The Body of our Lord Jesus Christ, which was given for thee, preserve thy body unto everlasting life." *' The Blood. . . . preserve thy soul,'" &c. In 1549 the words, " thy body and soul" were used in both cases. In 1552 these forms were omitted altogether, and the second part of the present form was substituted. ** Take, and eat this, in remembrance that Christ died for thee, and feed on Him in thy heart by faith with thanksgiving." " Drink this, in remembrance that Christ's blood was shed for thee, and be thankful." In the Liturgy of 1559 the sentences prescribed in the Prayer-books of 1549 and 1552 were combined in the form in which they are now used.* * In the Liturgy of St. Mark the Priest says, ** The Holy Body," " The precious Blood of our Lord and God and Saviour." In the Liturgy ol St. James there are no words of delivery. The Deacon says, " With the fear of God, and faith and love, draw near." The people reply, "Blessed be he that cometh in the name of the Lord." Then follows the Com- munion. The Liturgy of St. Clement gives the following directions : — "After this, let the Bishop receive; then the Presbyters, and Deacons, and Sub-deacons, and Eeaders, and Singers, and Ascetics ; and of the women, the Deaconesses, Virgins, and Widows. Afterwards the Children, and then aU the People in order with fear and reverence, without tumult or noise. And the Bishop shall give the oblation, saying. The Body of Christ. And let him that receives say, Amen. And the Deacon shall hold the cup, and when he gives it, let him say, The Blood of Christ, the cup of life. And let him that drinks say, Amen.'' In the Liturgy of Saint Chrysostom the directions are, " They who are to communicate draw near with all reverence, and hold their arms crossed on their breasts ; and the Priest, as he distributes the mysteries to each, saith : "N. the servant of God is made partaker of the pure and holy Body and Blood of our Lord and God and Saviour Jesus Christ, for the remission of his sins, and life everlasting." This Liturgy directs that warm water should be poured into the chalice after consecration, a rite of which St. Germanus gives the following explanation : — *' As blood and warm water flowed both of them from the side of Christ, this hot water, poured into the chalice at the time of consecration, gives a full type of the mystery to those who draw that holy liquid from the chalice, as from the life- giving side of our Lord" (Quoted in Neale and Littledale's "Ancient Liturgies," p. 120). 328 HOLY COMMUNION, The Cup. The Eomish practice of withholding the cup from the laity is comparatively recent. See p. 297. In the Prayer-book of 1549 it is directed that the clerks should sing, "in the Communion time," the Agnus Dei (0 Lamb of God). Then followed twenty-two sentences from the New Testament, "to be said or sung," called the post- Communion." These were omitted in 1552. The American Liturgy directs that " a hymn, or part of a hymn," should be sung after the Prayer of Consecration. Here, it may be remarked, that the American Prayer of Consecration con- cludes with "the Oblation," in which the "holy gifts" are offered to God, "the Invocation" praying that God would " bless and sanctify with His Word and Holy Spirit the con- secrated elements," and, finally, the first of our thanks- givings. Rubrics. The first rubric, directing a second consecra- tion, if necessary, was added in 1661. The second directs that what remains of the consecrated elements shall be covered with a fair linen cloth. This cloth is called in the Eastern Church, the veil ; in the Eoman Church, the cor- poral (Lat. corpus, a body). The Lord's Prayer is here introduced eucharistically, and accordingly concludes with the doxology. In it we glorify God for the great privilege to which we have just been admitted, and pray for a continuance of that spiritual food which we daily need. In the Prayer-book of 1549 the Lord's Prayer preceded the act of Communion. The Thanksgivings. The first form of thanksgiving was in 1549, as it is now in the Scotch Liturgy and the American Liturgy (see above), the conclusion of the Prayer of Oblation. The second form was composed in 1549, and is partly derived from Hermann's " Consultation." In the first we show our gratitude by the dedication of our souls and bodies, now newly cleansed from sin, to the service of God ; in the second, by praying that we may continue faithful members of that mystical Body into which we have been incorporated, and of whose holy fellowship we have just ha(l such blessed experience. Analysis of First Thanksgiving: — 1. Prayer that our sacrifice of praise and thanksgiving may be received. 2. Prayer that we may obtain the full benefit of Christ Passion. 3. Dedication of ourselves, body and soul; to God's service HOLY COMMUNION. 329 4. Prayer that our offering may be accepted in spite of our nnworthiness. 5. Doxology. ''Entirely,'' with all our hearts. Lat. inUgre, fully, per- fectly. ** The merits and death,'' Not a Hendiadys for meritorious death. The whole of our Lord's incarnate life was a merito- rious sacrifice of Ilis own will. " Here we ofer," &c. Comp. Kom. xii. i : ** I beseech you, therefore, brethren, by the mercies of God, that ye pre- sent your bodies a Hving sacrifice, holy, acceptable unto God, which is your reasonable service." ** Our souls and bodies." For they are both His. St. Paul says to the Corinthians, " Ye are bought with a price : there- fore glorify God in your body, and in your spirit, which are God's " (i Cor. vi. 20). This passage of the thanksgiving should be connected with the petitions for the cleansing of our souls and bodies in the Prayer of Humble Access, and the prayer for the preservation of our souls and bodies in the Words of Delivery. *' Beasonahle" isiiiondl^ as opposed to the animal and in- voluntary sacrifices of the Law. The dedication of ourselves to God is a sacrifice partaking, in its degree, of the nature of Christ's sacrifice. We also say, *' Lo, I come to do Thy will, God." See Heb. x. 9, where this aspect of our Lord's sacrifice is contrasted with the involuntary character of the Mosaic offerings. ''Fulfilled:' Lit. *' filled to the full." Comp. ''Blessed be thei that hungren and thirsten rigtwisnesse ; for thei schal be fulfilled" (St. Matt. v. 6. Wiclif's version). ''God shall give unto thee continuall rest, and shall fulfill thy soul with brightnesse " (Articles of 1536). Analysis of the Second Thanksgiving : 1. Thanksgiving for — (a) "The Spiritual Food" conveyed to the soul in Holy Communion. {h) The assurance afforded thereby, of (i) God's favour, (ii) our incorporation in Christ's mystical body, (iii) our eternal inheritance. 2, Prayer for Divine grace that we may continue in that holy fellowship of the Church into which we have been admitted. " Duly" i.e., with the faith and repentance necessary to a right reception. • 330 HOLY COMMUNION. *♦ Therehij'^ viz., by vouchsafing to feed us with the spiritual food of Christ's body and blood, &c. ** Vei-y,'' real, in no mere metaphorical sense. Cf. " Art thou my very son Esau ?" ^^ Mystical" spiritual. Baptism admits us into the mys- tical body of Christ, which is the blessed company of all faithful believers ; Holy Communion is the great bond of union which consciously knits us together in Christ. St. Paul says to the Corinthians, " The bread which we break is it not the Communion of the body of Christ ? For we being many are one bread and one body ; for we are partakers of that one bread" (i Cor. x. 17). As the bread, or loaf, which is broken is one, so is the body of Christ, the Churchy one ; and united in Him we are members one of another. See Eom. xii. 4, 5. " That holy fellowship" viz., which is involved in our in- corporation in Christ's mystical body, and of which Holy Communion itself is the most conspicuous, but not the only, illustration. Gloria in Excelsis. So called from the opening words of the Latin Version. In the Eastern Church it is known as •♦The Angelical Hymn," and "The Great Doxology." It was anciently sung as a morning hymn.* Symmachus, Bishop of Eome, a.d. 500, directed that it should be used at the commencement of the Liturgy, and this position it occupied in the English Church up to 1552. The practice of singing a hymn at this part of the service is probably based on the example of our Lord and the Apostles, who sang a hymn (probably part of Hallel, Ps. cxiii.-cxviii.) after the Last Supper. ♦• On high " {kv vypiaroig). " In the highest" (St. Luke ii. 14). An appeal is here made to the inhabitants of the highest heavens to join with us in glorifying God. In the offertory we communicate of our goods with our poorer brethren. In the Prayer for the Church Militant we are brought into com- munion with all God's people here below, with all who are in trouble, sorrow, need, sickness, or any other adversity, and with the saints departed. Here and in the Tersanctus we enter into communion with the angels. *' Good will towards men." The Latin version is " pax homi- * It is entitled "A Morning Hymn" in Chatfield's " Songs and Hymna of the Greek Christian Poets," where the remainder of the hymn will bo found. HOLY COMMUNION. ^z^ nibus bonaB voluntatis " (peace to men of good will), a reading adopted by Keble in liis hymn for Christmas Day ; — " And love towards men of love — salvation and release." The true meaning of the angelic hymn as uttered would seem to be, Let there be glory in the highest, for God has sent peace upon earth and shown His good will toward men. An amplified version of the Gloria in Excelsis in " The Mir- ror of our Lady," reads, *' And peace in erthe to men of good wylle." ** Have mercy. ^"^ It is noteworthy that this section of the hymn is a prayer addressed to Christ. All the previous prayers have been addressed to the Father ** because before Him we were pleading in Eucharistic act the death of His Son. . . . Now that the Church has been allowed once more to * show ' that death before the Father, she turns in reverent love to that only-begotten Son, through whose flesh has been opened the ' new and living way ' into the innermost sanctuary of Divine worship " (Baird). *' Takest.'' Note the tense. Our Lord's mediatorial work is still going on. Cf. St. John i. 29 : "Behold the Lamb of God which taketh away the sin of the world." The Blessing. The first clause, taken from Phil. iv. 7, was appointed in 1548 ; the conclusion was added in 1549. ''Passeth," surpasseth. Comp. Eph. iii. 19, ** To know the love of Christ which passeth knowledge." Collects to be used (i) after the offertory when there .is no Communion; (2) optionally, *' as occasion shall serve," after the collects of Morning or Evening Prayer, Communion or Litany, *' by the discretion of the minister." 1. For assistance in the vicissitudes of life. From the Missa pro iter agentibus. *' Assist." Lat. adesto. *^ Among all the changes and chances of this mortal life.'* The original is more specific, being made to apply to the particu- lar journey about to be entered upon (inter omnes vice et vitsB hujus varietates). 2. For the preservation of our souls and bodies. From the Sacramentary of Gregory. ^* Hearts." Here used for our spiritual affections. ** We may be preserved in body and soul." Lat. " sani et salvi esse mereamur.'* 3. For a blessing on what we have heard. Composed in 1549. 4. For God's continual help. From the Sacramentary oi Gregory. 333 HOLY COMMUNION, '^Preoent,'' go before. Comp. ''Lord, we pray Thee, that Thy grace may always prevent and follow us" (Collect for 1 7th Sun. after Trinity). The original is " et aspirando preveni et adjuvando persequere." "We need the grace of God to prevent us, so that we may have a good will, and to work with us when we have that good will. See Art. x. 5. For compassion upon our infirmities as displayed in our imper- fect prayers. Composed in 1549. *' Our ignorance in asking. '" Our ignorance is shown posi- tively in asking for that which is not expedient, negatively in not asking for that which we most need. 6. For a merciful answer to our prayers. Composed in 1549. The Final Rubrics. These were inserted in 1552, but un- derwent some important alterations in 1661. 1. ** Upon the Sundays and other Holy-days.'' The words ** Sundays and other Holy-days " were added in 1661. *'7/ there be no Communion." The service thus curtailed cor- responds in some respects to the Missa Sicca, or Dry Mass, of the Middle Ages, in which a priest who had already celebrated on the same day, and could not, in consequence, celebrate again, merely read the Epistle and Gospel, said the Lord's Prayer, and gave the Benediction. 2. *' A convenient number.'' The next rubric defines " con- venient " by the words, " except four (or three at the least)." The intention of this rubric was to exclude the soHtary masses of the Church of Kome. 5. *^ Such as is usual to be eaten," i.e., ordinary leavened bread. In 1549 unleavened bread, "round as it was afore, but without any manner of print, and something more larger and thicker than it was, so that it may be aptly divided in divers pieces," was prescribed. The present rubric was in- serted in 1552. The EHzabethan injunctions seem to con- template the use of wafer bread. The Eastern Church uses leavened bread. Nothing is said about the wine. The primitive custom was to mix a little water with it, to symboHze the mingled blood and water that flowed out of our Saviour's side. This rite was enjoined in the Liturgy of 1548 and in the Prayer-book of 1549. It was omitted in the Prayer-book of 1552. Wheatly, while contending that "the mixture has in all ages been the general practice," holds that it is not essential. 6. " It shall not be carried out.'* This part of the rubric was added in 166 1. In the primitive Church, as we learn from Justin Martyr, the Holy Eucharist was sent to the HOLY COMMUNION. ^ 333 sick and absent. Distant Cliurclies would appear to have Bent it to one another in token of Christian love. In many parts of the Church the Eucharist was reserved, and on Wednesdays and Fridays administered to children. This cus- tom continued in the GaUican Church for eleven centuries. 8. " Three times in the year," viz., Christmas, Easter, and Whitsuntide. In the primitive Church it was customary to communicate daily. In 1549 a rubric was framed, providing for weekly communion, but the people were not required to communicate more than once a year. ^* All ecclesiastical duties." Easter offerings were due at the rate of twopence for each person, but were often made considerably larger. The Black Rubric explains the intention of the rubric, which prescribes that communicants should receive the Holy Communion kneehng. A declaration on the same subject in the Prayer-book of 1552 affirmed that ''no adoration was done or ought to be done, either unto the sacramental bread or wine then bodily received, or unto any real and essential presence there being of Christ's natural Flesh and Clood." The present declaration was added in 1661. It will be observed that the word ** corporal" has been substituted for ♦' real and essential." The intention of this alteration would seem to be to exclude the doctrine of transubstantiation, but to avoid throwing any doubt upon the doctrine of the Eeal Presence. Bishop Andrewes, in his answer to Bellarmine, says, *'Praesentiam credimus non minus quam vos veram; de modo prassentiaB nil temere definimus." This passage shows clearly that ^^real" as applied to the presence of Christ in the Sacrament, is not used in the sense of corporal, for the bishop says, " We do not rashly define concerning the mods of the presence." It is clearly opposed io figurative. " Eeal " denotes that which is existent, as opposed to that which is non-existent. It is highly unfortunate that the phrase Real Presence has been loosely employed as synonymous with Corporal Presence. Here it may be convenient to notice the chief views that have been entertained with regard to the Holy Eucharist. Hallam recognises four principal theories : — I. " Transubstantiation, or the change at the moment of consecration of the substances of bread and wine into those of Christ's body and blood; the accidents, in school lan- guage, or sensible qualities of the former, remaining, ot becoming inherent in the new substance." 334 ^^OL y BAPTISM, 2. Consubstantiation, the view held by the Lutherans. *• They imagined the two substances to be united in the sacramental elements, so that they might be termed bread and wine, or the body and blood, with equal propriety." 3. The Zuwglian view. " Rejecting every notion of a real presence, and divesting the institution of all its mystery, they [viz., Zuinglius and QEcolampadius] saw only figurative symbols in the elements which Christ has appointed in commemoration of His death." 4. Bucer's view. Bucer ** did not acknowledge a local presence of Christ's body and blood in the elements after consecration — so far concurring with the Helvetians ; while he contended that they were really and without figure received by the worthy communicant through faith, so as to preserve the behef of a mysterious union and of what was sometimes called a real presence" (i. 91). The teaching of the Church of England is set forth in Art xxviii., which says, "The Body of Christ is given, taken, and eaten in the Supper, only after an heavenly and spiritual manner. And the mean whereby the Body of Christ is received and eaten in the Supper is Faith." The Catechism says that the Body and Blood of Christ are " verily and indeed taken and received by the faithful in the Lord's Supper.'* Hooker says, *' The real presence of Christ's most blessed Body and Blood is not to be sought for in the Sacrament, but in the worthy receiver of the Sacrament." It is clear that the Anglican reformers did not believe in a local presence of Christ's Body external to the communicant, and the possi- bility of an objective spiritual presence does not appear to have been discussed by them, for Hooker argues that the doctrine of a local presence involves either transubstantiation or consubstantiation ; whereas an objective spiritual presence does not. It is not sufficiently borne in mind that the Holy Sacrament is a mystery, and that a mystery from its very nature does not admit of complete statement in language. It is enough for us to know that Christ gives us Himself in the Sacrament, without our defining too closely how. BAPTISMAL OFFICES. History of the Sacrament. As our Lord selected two of the commonest articles of daily food, viz., bread and wine, to be the elements through which Divine grace was to be conveyed in Holy Communion, so He chose the universal element of water as the medium of the grace conveyed in HOL Y BAPTISM, 335 Holy Baptism. The washing of the body with water to symbohze the purification of the soul from sin, and as a preparation for prayer, was a rite observed in most ancient religions. The Egyptian priests bathed twice in the day and twice in the night. So the Greeks and Romans bathed before sacrifice and prayer — more particularly after some pollution, as the stain of blood. The Law of Moses prescribed washings in a great variety of cases. It would appear that the Jews purified themselves before the great festivals, and it has been conjectured that the pool of Bethesda was set apart for this purpose. The spiritual significance of these lustrations of the Law is clearly recognized in such passages as Ps. li. 2, "Wash me throughly from mine iniquity and cleanse me from my sin." Maimonides, a Jewish writer, says, "Israel was admitted into covenant by three things, viz., by circum- cision, baptism, and sacrifice. Circumcision was in Egypt, as it is said, • None uncircumcised shall eat of the passover.' Baptism was in the wilderness, before the giving of the Law, as it is said, * Thou shalt sanctify them to-day and to-morrow, and let them wash their garments.' " He adds, " And so in after times, when a heathen will enter into the covenant [i.e. J become a proselyte], and be gathered and joined under the wings of the Divine majesty, and take upon him the yoke of the Law, circumcision and baptism and a free-will offering are required. ... A stranger that is circumcised and not baptized, or that is baptized and is not circumcised, is not a proselyte till he be both circumcised and baptized." It was required that witnesses should be present on these occasions. Maimonides says, " It is necessary that he be baptized before a triumvirate, or before a consistory of three. If a man come and say, ' I was proselyted in such a consistory and they baptized me,' he is not to be trusted to come into the congre- gation till he bring witness." The baptism of St. John the Baptist is spoken of as a " baptism of repentance for remis- sion of sins," and would appear " to have been a transition from the Jewish baptism to the Christian. ... It was ac- companied with confession (St. Matt. iii. 6) ; it was a call to repentance ; it conveyed a promise of pardon ; and the whole was knit up with faith in Him that should come after, even Christ Jesus (Acts xix. 4)." Bishop Harold Browne, Art, " Baptism," Smith's Dictionary. This rite would seem to have been continued for a time by the disciples of our Lord (St. John iii. 26 ; iv. 2). The baptism instituted by Christ was a baptism with the Holy Ghost and 336 HOLY BAPTISM, with fire, not merely a symbolical act, but a means whereby the gift of the Holy Ghost is communicated and the cor- ruption of sin purged away. Its institution is recorded in the command given to His disciples : '* Go ye, therefore, and teach* all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost " (St. Matt, xxviii. 19). The fathers delighted in discovering in the Old Testament history typical anticipations of Holy Baptism, e.g., the moving of the Holy Spirit on the face of the waters (Gen. i. 2) ; the Deluge, in which, while a sinful world was destroyed, the faithful were saved (Comp. i St.Pet. iii. 20-21); the passage of the Red Sea, by which, while Pharaoh and his hosts were destroyed, the Israehtes were saved (i Cor. x. 1-2); the cleansing of Naaman by washing in the Jordan, &c. In the Acts of the Apostles we read how our Lord's com- mand was carried out. When the conscience-stung multi- tude exclaimed on the day of Pentecost, " What shall we do ? " St. Peter replied, ** Eepent, and be baptized, every one of you " (Acts. ii. 38). When the Samaritans " believed Philip preaching the things concerning the kingdom of God and the name of Jesus Christ, they were baptized, both men and women" (Acts viii. 12). Other instances of baptism are afforded in the cases of the Ethiopian eunuch, Saul, Cor- nelius and his household, Lydia and her household, the Philippian jailer "and all his.'^ St. Paul mentions Crispus and Gains, and ** the household of Stephanas," as persons whom he had himself baptized (i Cor. i. 14-16). There can be little doubt that the sacrament was ordinarily administered by immersion, but it is unreasonable to sup- pose that the validity of the sacrament depends on total immersion. The modo of administration doubtless varied with the circumstances of climate, time, place, and age. St. Paul speaks of being ''buried in baptism ; " and it is most natural to explain the metaphor as referring to immersion in the waters of baptism. TertuUian says, " ter mergitamur " (we are thrice dipped). St. Cyprian tells us that the water was first cleansed and sanctified by the priest. St. Cj^ril tells us that the persons to be baptized, on entering the outer hall of the baptistery, stretched forth their arms, and said, ** I renounce thee, Satan, and all thy works, and all thy pomp, and all thy service." Then they declared their belief in the Holy Trinity and *' in one baptism "of repent- * " Teach,""^ &c. Bather, " Make disciples of all nations by baptizing them " (MaOijr«uo-ar« izavTa ra t^vrj (iuTrTilovreg avrovg). HOLY BAPTISM, 337 ance." On entering the inner chamber they put ofl their old garments, as an image of their putting off the old man, and were anointed with oil. They were next led to the *' holy pool," and each was asked whether he believed in the Holy Trinity. They then descended three times into the water, and three times ascended out of it. Unction was administered to symbolize the gift of the Holy Spirit. At a very early period white garments were worn by the newly- baptized within the Octave of their baptism. At a later period the ceremonies that accompanied Holy Baptism were greatly multiplied. Thus towards the close of the sixth century the bishop, at the benediction of the font, divided the waters with his hand in the form of a cross, held a taper in the water, breathed thrice on the water, and poured conse- crated oil on the water — also in the form of a cross. After leaving the font the newly-baptized were anointed with the chrism and confirmed, the service ending with Holy Com- munion. The mediaGval office for Holy Baptism was still longer. Some of its distinctive features were the following: — Salt was placed in the mouth of the child, the priest saying, " iV., Eeceive the salt of wisdom, that God may be gracious unto thee unto life everlasting. Amen." The devil was adjured to come out of the child. The ears and nostrils of the child were touched with saliva. All this took place in that part of the service which belonged to the Admission of a Catechumen. The Benediction of the Font was much the same as in the sixth century. Previous to actual baptism, the child was anointed on the breast and between the shoulders, and was invested with a chrisom with the words, *' iV., Eeceive a white and spotless vesture, which thou shalt wear before the judgment-seat of our Lord Jesus Christ, that thou mayest have eternal life, and live for ever and ever. Amen.'' A lighted taper was also placed in the hands of the child, with the words, ** iV., Eeceive a burning light that cannot be taken out of thy hand : guard thy baptism ; keep the commandments ; that when the Lord shall come to the wedding, thou mayest be able to meet Him in company with His saints in the heavenly bride-chamber ; that thou mayest have eternal life, and live for ever and ever. Amen." The form of exorcism, the anointing, the chrisom, and the trine immersion, were retained in the First Prayer-book of Edward YL These were all omitted in tho Prayer-book of 1552. 23 338 HOL Y BAPTISM, Infant Baptism. It is possible that children were in- cluded in the *' households " who are spoken of in the Holy Scriptures as having been baptized, but we need no express in- junction to justify the primitive practice of baptizing infants. The practice commends itself and is supported by the oldest, tradition.* Origen, who wrote in the third century, says, " Ecclesia ab apostolis traditionem suscepit etiam parvulis baptismum dari " (the Church received the tradition from the Apostles, that to infants also should baptism be administered). The Jewish children were admitted to the covenant of Abra- ham at the age of eight days.t Why should not our children be admitted into the Christian covenant at an equally early age ? What more natural than to take the earliest oppor- tunity of giving back to God the children whom He has given * Irenseus (a.d. 167) says, " Christ came to save all persons by Him- self ; all I mean, who by Him are regenerated unto God — infants and little ones, and children, and youths, and elders." Tertullian, who wrote about A.D. 200, was in favour of delaying baptism, but his language clearly implies that infant baptism was the custom. Cyprian (a.d. 250) gives the decision of a Council of Carthage on the question whether, in case of necessity, a child might be baptized before its eighth day : *' As to the case of infants, whereas you judge that they must not be baptized within two or three days after they are born, and that the law of circumcision is to be observed, so that none shall be baptized and sanctified before the eighth day after birth, we were all, in Assembly, of the opposite opinion." Gregory of Nazianzus (a.d. 360) was in favour, except when necessity required otherwise, of postponing baptism until children were three years of age or thereabouts, " when they are capable to hear and answer some of the holy words." St. Chrysostom {a.d. 380) says, " For this cause we baptize infants also, though they are not defiled with (actual) sin, that there maybe superadded to them saintship, righteousness, adoption, inheritance, a brotherhood with Christ, and being made members of Him." The foregoing extracts are selected from a valuable catena of quotations in Dean Boyd's "Baptism and Baptismal Regeneration." t Similarly infancy was no bar to the admission of heathen children to the covenant. Lightfoot says that one reason why no mention of the baptizing of infants is made in the New Testament, is that " there needed no such mention ; baptizing of infants having been as ordinarily used in the Church of the Jews as ever it hath been in the Christian Church " ("Harmony of the New Testament," St. Luke iii.). Elsewhere he says, " In the Talmud they have these words — ' Eabbi Hona saitb, A little one they baptized by the appointment of the consistory.' Q'he Hebrew gloss upon that plea saith, ' If he have not a father, and his mother bring him to be proselyted, they baptize him ; because there be no proselyte without circumcision and baptism.' And Maimonides, in the treatise 'Abadim,' hath this saying — 'An Israelite that takes a little heathen, or that finds a heathen infant, and baptizeth him into the name of a proselyte, behold he is a proselyte.*" ("Harm. Evann." in Bt. John i. 28.) HOL V BAPTISM. 339 to ns ? Young as they are they need Divine grace ; they are capable of receiving a Divine blessing, and they are invited to receive it. Proper Place for Baptism. In the apostolic age, as we may see from the Acts of the Apostles, converts were baptized in the places that were most convenient. The same rule must have been observed during the ages of persecution. But when Christianity had become the religion of the Roman Empire, baptisteries were erected adjoining churches, and baptisms in private, unless under exceptional circumstances, were forbidden. Many of the Italian churches are still pro- vided with separate baptisteries. In the mediaeval Church of England, the font was placed just inside the church door, to symbohze admission by baptism into the Church. The Time for Baptism. Until the eighth century it was not customary to baptize, unless in cases of emergency, at any period of the year except the season between Easter and Whitsuntide. Easter was probably selected because of our symbolical resurrection in baptism to ** newness of life ; " Whitsuntide because of the outpouring of the Holy Spirit on the Day of Pentecost. The Matter of the Sacrament. " Without water," said St. Augustine, ''there is no baptism." Comp. St. John iii. 5: •'Except a man be born of water and of the Spirit he cannot enter the kingdom of God." In the Eastern Church baptism has always been by immersion, but Clinic* Baptism, i.e., baptism administered on a sick bed, was allowed to be ]^er- formed by affusion. Total immersion would seem to have been the general rule of the Western Church also for the first twelve centuries. The Form of the Sacrament was enjoined by our Lord when He directed His Apostles to baptize " in the name of the Father, and of the Sou, and of the Holy Ghost." This form has always been considered by the Church to be indis- pensable. The Inward Grace of Baptism consists in (i) a death unto sin, (2) a new birth unto righteousness. Thus St. Paul says to the Corinthians, " Ye are washed, but ye are sanctified, but ye are justified," coupling with the washing both justifi- cation and sanctification. So St. Peter called upon the Jews to repent and be baptized " for the remission of sins." Comp. Bt. John iii. 5; Acts xxii. 16; i Cor. xii. 13. We inherit * CUnic, from Greek kXii'tj, a bed. 340 PUBLIC BAPTISM, from Adam, and, indeed, from all our progenitors, a tendency to sin. We receive in baptism a germ of spiritual life by which that innate tendency to evil may be counteracted. No one disputes the existence of this hereditary inclination to evil. Surely it ought not to be considered surprising that God has provided a means whereby it may be counteracted and destroyed. The grace of regeneration is the antidote to original sin, if we would but make a right use of it. The Office for Public Baptism may be thus analysed — I. Introduction : — 1. The exhortation to pray for the child. 2. Two prayers for the child; the first that he may be received into the ark of Christ's Church and pass safely through the Eed Sea of life to the heavenly Canaan ; the second that he may receive remission of his sins by spiritual regeneration. 3. The gospel from St. Mark x. 4. The exhortation upon the words of the Gospel. 5. Thanksgiving for our own spiritual blessings^ coupled with prayer that the child may be admitted to them. II. The Baptismal Covenant : — 1. Address to the sponsors on the obligations imposed upon the child by his baptismal vow. 2. The three vows, viz., of renunciation, belief, and obedience. 3. The four prayers for grace to carry these vows into effect. 4. Prayer for the sanctification of the water. III. The Rite:— 1. Naming and baptism. 2. Formal reception of the child into the Church. IV. The Conclusion : — 1. Exhortation to thanksgiving and prayer. 2. Lord's Prayer. 3. Thanksgiving-prayer. 4. Exhortation to sponsors on their duties. 5. Injunction laid upon the sponsors to see that the child is brought to be confirmed as soon as he is properly prepared for that rite. The mediaeval oflBce consisted of three parts, viz., i. The Order for admitting Catechumens, 2. The Benediction of the Eont, and 3. The Eite of Baptizing. Eubrics. i. Baptisms to be administered when possible on holy-days, in order that the congregation may (a) testify to the reception of the newly baptized, (6) be reminded of their PUBLIC BAPTISM, 341 own profession to God in Baptism. The rubric of 1549 began thus : — ** It appeareth by ancient writers that the Sacrament of Baptism in the old time was not commorly ministered but at two times in the year, at Easter and at Whitsuntide : at which time it was openly ministered in the presence of all the congregation : which custom (now being grown out of use), although it cannot for many considerations be well restored again, yet it is thought good to follow the same as near as conveniently may be : wherefore the people are to be admonished," &c. This preface was omitted in 1662. The relaxation of the rule with regard to the times of baptism was probably due to a desire to discourage lay private baptisms. 2. ** There shall he for every male child to he haptized two god- fathers and one godmother ; and for every female, one godfather and two godmothers.'' The institution of sponsors was probably adopted from the Jewish custom of requiring three witnesses at the baptism of heathen infants. Tertullian (a.d. 192) refers to it. He says, in support of his personal opinion, that baptism ought to be delayed, ** For what need is there that sponsors should incur danger, because they may either fail of their promises by death, or be mistaken in a child of wicked dispositions." The Sarum Manual forbad, except when an approved custom allowed it, that more than two persons, viz., one man and one woman, should act as sponsors, and under no circumstances allowed more than three. But this rule was not universally observed in England. A canon passed at the Synod of Worcester, a.d. 1240, lays down the same rule as the present rubric. The Eastern and Latin Churches of the present day require one sponsor, but allow two. By Canon XXIX. parents were forbidden to act as spon- sors to their own children. This prohibition was altered by the Convocation of Canterbury in 1865, but the alteration was not sanctioned by the Crown. Sponsors are so called because they respond or answer for the child to be baptized. They are called " sureties," because they give security to the Church that the child shall be virtuously brought up ; *' god- fathers " and ''godmothers," because of the spiritual rela- tionship into which they are brought with one another, with the parerts, and with the child. " Gossip," i.e., one sib or related in God, means the same as godfather or godmother. The Church of Eome prohibits marriages between those who are related by this spiritual affinity. 3. Children to be baptized after the last lesson at morning 342 PUBLIC BAPTISM. prayer or the last lesson at evening prayer, and notice to be given ovemiglit or in the morning; before morning prayer to the priest. The intention of the Church in prescribing pubho baptism is that we should be often reminded of our own baptismal vows and privileges, and should add our prayers to those of the parents and sponsors for the child to be baptized. The reason for ordering baptism to be celebrated before the Creed, has been stated. See p. 147. '' Heady at the font.'' In the Prayer-book of 1549 the people were directed to assemble at the Church door. Here the priest said the first part of the service down to the Exhorta- tion, " Dearly beloved, ye have brought," &c. Then the priest, taking one of the children by the hand, led the way into the church toward the font, saying : " The Lord vouchsafe to receive you into His holy household, and to keep and govern you alway in the same, that you may have everlasting life. Amen." *' Then to he filled.'' The water in the font was anciently changed on the Saturday before Easter and on the Saturday before Whit- Sunday, and only at other times when it was absolutely necessary to change it. Preliminary Question. Baptism is a sacrament which does not admit of repetition. Comp. Eph. iv. 5. *' One Lord, one faith, one baptism.'' *' Not only one," says Hooker, '* in- asmuch as it hath everywhere the same substance, and offereth unto all men the same grace, but one also for that it ought not to be received by any one man above once." In case the answer is " yes," further questions are to be asked. See Kubric in the Ministration of Private Baptism in Houses. Exhortation. Based on Hermann's " Consultation." Analysis, i. All men conceived and born in sin. 2. The new birth indispensable to salvation. 3. Exhortation to prayer for the child. " Born in sin.*' *' It was very necessary for the Church to lay this foundation, because the denial of original sin hath always been followed by the contempt of infant baptism" (Comber). ** Regenerate.'* St. John iii. 5: "Except a man be born of water and of the Spirit, he cannot enter the kingdom of God." Our Lord had previously said, *< Except a man be born again, he cannot see the kingdom of God." The exhortation blends the two passages. In modern times the word ** regeneration "' has been loosely employed to denote conversion or renovation. In the Prayer-book, and in all ancient writers, it denotes the PUBLIC BAPTISM. 343 new birth. The word translated "again" (St. John iii. 3) may be translated " from above." (See margin.) To be " born again," or ** from above," is equivalent to the expression to be "born of God," which occurs several times in St. John's writings. The nature of this new birth is pointed out in ver. 6 : " That which is born of the flesh is flesh ; and that which is born of the Spirit is spirit." The nature which we inherit from our earthly parents is like their own, sinful ; the nature which we derive from above, i.e., from the Holy Spirit, is like the Spirit, holy. It is a sanctifying principle given us to counteract that infection of nature which remains even in the regenerate. " Lively,'' living. See p. 312. The First Prayer is taken directly and almost verbatim from Hermann's " Consultation." Analysis. I. Commemoration of — (a) The typical character of (a) the ark, (b) the passage of the Ked Sea. (b) The sanctification of water by the baptism of Christ to the mystical washing away of sin. a. Prayer that — (a) The child may be washed and sanctified. (b) Admitted into the ark of the Church. (c) And finally safely conducted through the sea oi life to the heavenly Canaan. ** Noah.'' Id the prayer in Hermann's " Consultation " the Deluge is referred to as destroying the wicked world, and a petition was offered up in behalf of the child, " that whatever filth he hath taken of Adam, it may be drowned and put away by this holy flood." There was a similar reference in it to the destruction of the Egyptians in the Ked Sea. Both these allusions were omitted in 1552. The Deluge is re- ferred to only in connection with the saving of Noah and his family, and the Eed Sea only in connection with the safe conduct of the Israelites. The former type is pointed out by St. Peter (i St. Pet. iii. 21), the latter by St. Paul (i Cor. X. 2). " Figuring," presenting under a figure, typifying. " Didst sanctify." This has always been the belief of the Church, though no passage can be cited which explicitly as- Berts it. The Gothic Missal has a prayer beginning, " God, who hast sanctified the font of Jordan for the saving of souls." Hermann's prayer reads, " Furthermore, which 344 PUBLIC BAPTISM. didst consecrate Jordan with the baptism of Thy Son Christ Jesus, and other waters to holy dipping and washing away of sins." By "sanctify " is meant set apart^ dedicate as the matter of baptism. Cf. ** Who didst sanctify the element of water" (Office for Adults). ''Mystical" i.e., symbolical, sacramental. Underneath the outward sign there is an inward grace. As the body is cleansed from outward defilement, so the stain of original sin is washed away from the soul. ** Come to the land.'' The metaphor suggested by Noah's Ark is kept up in this expression. The Second Prayer is from the Manual of Sarum, in which it is addressed to the Son, the conclusion being " quivivis et regnas cum Deo Patre in unitate Spiritus Sancti," &c. It is a prayer for the inward and spiritual grace of baptism. Analysis, i. God our aid, our help, our life, our resurrec- tion. 2. Prayer that the child's sins may be remitted by spiritual regeneration. 3. Christ's promises to hear the prayers oi His people. 4. Prayer that He will receive the child. «* The life of them that believe,'' the source of that spiritual life which begins with baptismal regenerationc Comp. '' I am the Way, the Truth, and the Life " (St. John xiv. 6). " Whosoever liveth and believeth in Me shall never die " (St. John xi. 26). ** The resurrection of the dead." He by whose power the dead are, and shall be, raised to life. Comp. "I am the Resurrection and the Life : he that believeth in Me, though he were dead, yet shall he live" (St. John xi. 25).* The ex- pressions used in the opening of this prayer were peculiarly appropriate when the prayer was addressed to the Son. The Latin original is very terse : " Deus, immortale prassidium omnium postulantium, liberatio supplicum, pax rogantium, vita credentium, resurrectio mortuorum." * These words should be considered in connection with the occaeioii on which they were uttered. Our Lord was addressing Martha, the Bister of Lazarus. She had declared that she knew her brother would rise again in the resurrection at the last day. Our Lord replies, *• I am the liesurrection and the Life" — the Eesurrection of those who, like Lazarus, are dead ; the Life of those who, like you, are alive in body. He then passes on to that spiritual life of which He is the source and cnpport, which commences with a resurrection, and which, if we bo faithful, shall be a life that knows no death. PUBLIC BAPTISM. 345 ** Uenmsion of his sins.'' In tlie original " aternam gratiam.'* The grace of Baptism includes tlie remission of original sin and the admission into that state of salvation, in which, if we faithfully continue in it, our actual sins also are remitted. '* By spiritual regeneration,'" by that new birth of the Spirit which begins with Baptism. Comp. Titus iii. 5 : ''According to His mercy He saved us, by the washing of regeneration (Sid XovT^ov TraXiyyevialag) and renewing of the Holy Ghost." '* As Thou hast promised " (St. Matt. vii. 7, 8). Here followed in the Praj^er-book of 1549 a form for exor- cising the child. It was assumed that the devil held posses- sion of all who were unregenerate. The priest, '' looking upon the children," was directed to say, "I command thee, unclean spirit, in the name of the Father, of the Son, and of the Holy Ghost, that thou come out," &c. See p. 32. This form was omitted at Bucer's suggestion in 1552. The Gospel (St. Mark x. 13-16.) Christ blessing Httle chil- di-en. In the Sarum Use the parallel passage from St. Matthew was read. St. Mark's narrative was substituted in 1549 on account probably of its greater fulness. He adds that our Lord took the children up in His arms and blessed them, and records the important words, "Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein." Those who object to Infant Baptism practi- cally say, *' Whosoever shall not receive the kingdom of God as an intelligent adult shall not enter therein." The Address is founded on that in Hermann's '* Consulta- tion." As first introduced in 1549 it ended, '' and say the prayer which the Lord Himself taught. And in declaration of our faith, let us also recite the articles contained in our Creed." The Lord's Prayer and Creed were then said by all present before the thanksgiving prayer, ** Almighty and ever- lasting God." At present the Lord's Prayer does not occur prior to the actual Baptism at all. The points in the Gospel to which special attention is called are the following ; — 1. Christ commanded the children to be brought to Him. 2. He blamed those who would have kept them from Him. 3. He exhorts aU men to follow their innocency. 4. He declared, by His outward deed and gesture, II U good will towards them. We are then encouraged earnestly to believe — I. That He will likewise favourably receive this present infant ; 346 PUBLIC BAPTISM, 2. That He will embrace him with the arms of His mercy; 3. That He will give him the blessing of eternal life and make him partaker of His everlasting kingdom. " Alloweth" approveth. Lat. allaudare, Fr. allouer. Comp. ** Ye allow the deeds of your fathers " (St. Luke xi. 48). Simi- larly, '* allowance " is used in the sense of approbation in the Dedication of the Authorized Version to King James. " Whose allowance and acceptance of our labours, shall more honour and encourage us, than all the calumniations and hard interpretations of other men shall dismay us." The Thanksgiving Prayer is taken from Hermann's "Con- saltation," and consists of two parts, viz. : — 1. A thanksgiving on behalf of the congregation for having been called to a knowledge of God's grace, and to faith in Him ; 2. A prayer that the child may, by the gift of the Holy Spirit, be born again, and be made an heir of everlasting salvation. The first part clearly referred originally to the recitation of the Creed immediately before it. • ** Salvation.'' Hermann's origiual added the words ** which of Thy grace Thou hast promised to Thy Holy Church, to old men and to cJiildren, through," &c. The gift of the Holy Spirit is conveyed through the Church in which He ever dwells. Here the Ordo ad faciendum Catechumenum ended. The Address to Sponsors is based on a similar address in Hermann's " Consultation." Beminding the sponsors of the object for which the child has been brought to the church, the prayers that have been offered, and the promise of Christ which warrants the belief that these prayers will be answered, the priest calls upon them, as the child's sureties, to undertake for him the baptismal vows. Some confession of faith preceded Baptism from the outset. Comp. Acts viii. 37. Some sup- pose that St. Paul refers to such a baptismal confession of faith in the words addressed to Timothy, ** Fight the good fight of faith, lay hold on eternal Hfe, whereunto thou art also called, and hast 'professed a good profession before many wit- nesses" (i Tim. vi. 12). The Vow of Renunciation is of great antiquity. The form used in the Church of Jerusalem we have already quoted. See p. 336. The words ** in the name of this child " were added in 1661. " Renounce," abjure, refuse allegiance to. " When we enter PUBLIC BAPTISM, 347 into covenant witli God, we must have tlie same friends and enemies as God liatli ; especially when the same that are enemies to Him are also enemies to om* salvation. And therefore since children are by nature the slaves of the devil, and though they have not yet been actually in his service, will nevertheless be apt to be drawn into it by the pomps and glory of the world, and the carnal desires of the flesh ; it is necessary to secure them to God betimes, and to engage them to take all these for their enemies, since whoso loveth them cannot love God " (i St. John ii. 15). Wheatly. " PoTT?^}," from Greek iroinrr], a religious procession.* Hence pageantry, vain display of any kind, *' the lust of the eye and the pride of hfe." The word was applied, in the first place, to the processions and ceremonies of paganism which the Christian convert was called upon to formally abjure, and of which Satan was regarded as the author. Shakespere would appear to have had the language of the baptismal vow in mind when he made "Wolsey exclaim, " Vain pomp and glory of the world, I hate you." Humphry well remarks on this : ** It was a happy thought to represent the old man, driven by his own bitter experience, to renounce the world in the same terms which had been used in his behalf in unconscious infancy." The Vow of Belief. Comp. St. Mark xvi. 16 ; Acts viii. 37. The Vow of Obedience was introduced into the service in 1 66 1. It will be observed that the interrogations are all addressed in the singular *' "Wilt thou ? " &c. The American Prayer-book has a rubric, stating that '* the questions are to be considered as addressed to the sponsors severally, and the answers to be made accordingly." In the mediaeval Office the questions were addressed to the child, though the answers were to be given by the sponsors. The Four Petitions and the form for the sanctification of the water were originally part of a service placed at the end of the Office for Private Baptism, and directed to be used when the water in the font was changed. In 1552 this service, which corresponded to the old Benedictio Fontis of the Manual, was abolished at the suggestion of Bucer, but parts of it were transferred to the Baptismal Service. The * Milton, with his nsnal strict regard to the original meaning of words, uses " pomp " in its old sense. Cf. — •'for on her, as queen, A pomp of winuiug graces waited still." Par. Lost, Lk. viii. 348 PUBLIC BAPTISM. Four Petitions may be looked upon as prayers for grace, to enable the child to carry into effect the baptismal vows by which he has just been bound. 1. " The old Adam,'' the tendency to evil which we inherit from Adam. Comp. Kom. vi. 4-6 : ** Therefore we are buried with Him by baptism unto death ; that like as Christ was raised up from the dead by the glory of the Father, even BO we also should walk in newness of life. For if wo have been planted together in the likeness of His death, we shall be also in the likeness of His resurrection ; knowing this that our old man is crucified with Him, that the body of sin might be destroyed, that henceforth we should not serve sin." *' Buried." " This notion of Baptism, being a burial of an old self, and the resurrection of a new and better self, was far more vividly set forth in the early days of the Church, when the convert was submerged in some stream, and rising again from its waters, was clad in the white robe of his new faith " (Canon Norris). ** The new man.** the regenerate man. Comp. ** Ye have put off the old man with his deeds, and have put on the new man, which is renewed in knowledge after the image of Him that created him" (Col. iii. 9, ic). 2. " Carnal affections," fleshly or worldly desires. Comp. *' They that are Christ's have crucified the flesh, with the affections and lusts : if we live in the Spirit, let us also walk in the Spirit " (Gal. v. 24). 4. *' Dedicated," viz., as a Christian soldier. Comp. Canon XXX. ** And this sign they did not only use themselves with a kind of glory, when they met with any Jews, but signed there- with their children, when they were christened, to dedicate them by that badge to His service, whose benefits bestowed upon them in Baptism the name of the cross did represent." *' By our office and ministry," by us in the ministry of our office. ''Endued," clothed. **A phrase suggested by the white robe in which the newly baptized used to be arrayed " (Canon Norris).* * Between the last two petitions were formerly four others : — "Whosoever shall confess thee, Lord, recognise him also in Thy kingdom. Amen. " Grant that all sin and vice here may be so extinct, that they may never have power to reign in Thy servants. Amen. " Grant that whosoever here shall begin to be of Thy flock, may ever- more continue in the same. Amen. PUBLIC BAPTISM, 349 The Sanctification of the Water. The form of Consecration issued in 1549 began with the following prayer : — *'0 most merciful God our Saviour Jesus Christ, who hast ordained the element of water for the regeneration of Thy faithful people, upon whom, being baptized in the river of Jordan, the Holy Ghost came down in the hkeness of a dove ; send down, we beseech Thee, the same, Thy Holy Spirit to assist us, and to be present at this our invocation of Thy Holy Name : sanctify this tj< fountain of baptism, Thou that art the sanctifier of all things, that by the power of Thy word, all those that shall be baptized therein may be spirit- ually regenerated, and made the children of everlasting adoption. Amen." This was omitted in 1552. The present prayer is the last in the old form of Consecration of the Font. Analysis, i. Commemoration of Christ's shedding both water and blood. 2. The words of Institution. 3. Prayer for the sanctification of the water. 4. Prayer for the child's continuance in the way of salvation. ** Both water and blood/' See St. John xix. 34: " These are the two blessed sacraments of the Spouse of Christ," says Bishop Pearson, ''each assuring her of the death of her Beloved." The efficacy of each is derived from His merito- rious Cross and Passion. *' Sanctify this icater^ Added in 1662. The old form ran, ** And grant tbat all Thy servants which shall be baptized in this water, prepared for the ministration of Thy Holy Sacra- ment," &c. The sanctification of the water is of a very different nature from the consecration of the elements in Holy Communion. What is meant by it is, " not that the water contracts any new quality in its nature or essence by such consecration, but that it is sanctified or made holy in its use, and separated from common to sacred purposes " (Wheatly). ** The fulness of Thy grace^^ the full spiritual benefits to which Baptism admits us. ** Elect,'' chosen. All who are baptized are elected to the means of salvation. They may, by faUing away from grace, " Grant that all they which for Thy sake, in this life, do deny and forsake themselves, may win and purchase Thee, Lord, which art everlasting treasure. Amen." ATter the last petition came the Mutual Salutation. 350 PUBLIC BAPTISM, defeat the Divine purpose, but they can never cease to be elect in the sense that they have been called into a state of grace. The petition that the child may ever remain in the number of the faithful and elect, clearly shows that the framers of the prayer regarded the grace as at once universal and defectible : universal in that all the baptized are made children of God, defectible inasmuch as they may fail to continue faithful children of God. See Procter, p. 379. The Naming of the Child at Baptism is a custom probably founded upon the practice of the Jews, who, as we see in the cases of our Lord and His forerunner, named their children at circumcision. The Eomans also named their children on the eighth or ninth day after birth. The Baptism. The rubric directs that the priest shall diTp the child in the water, if he may well endure it, but, if the sponsors certify that the child is weak, it shall suffice to •pour water upon it. The first Prayer-book of 1549 directed the priest to dip the child three times, ** first dipping the right side, second the left side, and third time dipping the face toward the font," but it allowed affusion if the child was weak. Trine immer- sion had reference to the three Persons of the Holy Trinity, in whose names the child was baptized, and was also sym- bolically connected with the three days during which our Lord lay in the grave. It was abolished by the Prayer- book of 1552. Baptism was administered to the sick at a very early period by affusion ; and by the fourteenth century this mode of baptism had become general. Here followed in 1549 the ceremonies of putting on the chrisom or white vesture, and the anointing.* The chrisom was so called from the chrism or anointing which accom- panied it. The Prayer-book of 1549 directed that the woman should offer the chrisom to the church when she came * " Then the Godfathers and Godmothers shall take and lay their hands upon the child, and the minister shall put upon him his white vesture, commonly called the chrisom; and say, Take this white vesture for a token of the innocency which by God's grace in this holy sacrament of Baptism is given unto thee ; and for a sign whereby thou art admo- nished, so long as thou livest, to give thyself to innocency of living, that, after this transitory life, thou mayest be partaker of the life ever- lasting. Amen. Then the Priest shall anoint the infant upon the head, saying, * Almighty God, the Father of our Lord Jesus Christ, who hath regenerated thee by water and the Holy Ghost, and hath given unta thee remission of all thy sins ; He vouchsafe to anoint thee with the nnction of His Holy Spirit, and bring thee to the inheritance of ever- lasting life. Amen.' " PUBLIC BAPTISM, 351 to te cliurclied ; but if the child died before her churching, she was excused from offering it. In that case the child was generally buried in the chrisom.* The custom of anointing was very ancient, and symbolized the anointing of the Holy Spirit. In the primitive Church milk and honey were given to the newly baptized, as a pledge of the heavenly Canaan, ** As soon as we are born," says Clement of Alexandria, " we are nourished with milk, which is the nutriment of the Lord : and as soon as we are born again, we become entitled to the hope of rest, the promise of Jerusalem which is from above, where it is said to rain milk and honey, for by these material things we are assured of that heavenly good." The Reception is peculiar to our Church. We are not to infer from it that the child is not already received into the Church. Admission into the Church is the inseparable in- ward grace which accompanies valid baptism. We here only recognise the fact of the child's admission by giving it a formal welcome on the part of the congregation. The words of reception are echoes of Holy Scripture. ** Ashamed." " Whosoever shall be ashamed of Me, and of My words, of him shall the Son of man be ashamed" (St. Luke ix. 26). '^ To confess." "Whosoever shall confess Me before men, him will I confess before My Father which is in heaven " (St. Matt. X. 32). ** Confess" = acknowledge. '< Christ crucified" " I determined not to know anything among you, save Jesus Christ, and Him crucified" (i Cor. ii. 2). ^' Manfully to Jight." "Stand fast in the faith, quit you like men ; be strong" (i Cor. xvi. 13). "Endure hardness as a good soldier of Jesus Christ" (2 Tim. ii. 3). *' Against sin," in all its forms (Eph. vi. 11, 12). " The world" the allurements to sin by which, so long as we are in the world, we are surrounded. * See p. 32. A chrisom child was one that died within the month of birth. The reader will doubtless recall a beautiful passage in Jeremy Taylor's '♦ Holy Dying," ch. i. § 2 : " Every morning creeps out of a dark cloud, leaving behind it an ignorance and silence deep as midnight, and undiscerned as are the phantasms that make a chrisom-child to smile.*' Mrs. Quickly says of Falstaff, •' A made a finer end, and went away, an it had been any christom child " {Hen. V. ii, 3). In Strype it is said to have been enjoined : " To avoid contention, let the curate have the value of the chrisome, not under the value of 4d. and above as they can agree, and as the state of the parents may require." This is given under a. a 1560. See Brand b " Pop. Antiq." ii. 52. 3SJ PUBLIC BAPTISM. The Sign of the Cross. Bj the Prayer-book of 1549, the child was to be signed with the sign of the cross upon his forehead and breast, at an earlier part of the service, when the ceremony of exorcism was performed. The priest said, '* iY., Take the figure of the holy cross in thy forehead, that thou never be ashamed of God and Christ thy Saviour, or of His gospel ; take it also on thy breast, that the power of Christ crucified may be ever thy succour and sure protection in all things." It was customary in the primitive Church for persons to sign their foreheads with the cross on a variety of occasions, and there can be no doubt that the practice was, at an early period, observed at Baptism. St. Augustine says, " Thou art to be signed this day on thy forehead with the sign of the passion and the cross." So St. Jerome speaks of " bearing the banner of the cross" on his forehead. The Puritans strongly opposed the retention of the sign of the cross in Holy Baptism, and in 1603 made great endeavours to have it omitted. The Thirtieth Canon was drawn up to answer their objections, and is said to have been 80 satisfactory to Dr. Keynolds, the leader of the Puritan party, that he declared that he would never oppose the ceremony any more. It reminds us (i) that the primitive Christians rejoiced in the cross, in spite of the ignominy which attached to it in the eyes of unbelievers, and that the Holy Scriptures include under it, *' not only Christ crucified, but the force, efi:ects, and merits of His death and passion, with all the comforts, fruits, and promises which we receive or expect thereby ;" (2) that the honour and dignity of the cross itself begat, even in Apostolic times, a reverent esti- mation of the sign of the cross, which Christians soon came to use in all their actions, as a sign that they were not ashamed of Him who died for them on the cross ; that they signed their children with the sign of the cross in baptism ; and that this was done both in the Greek and Latin Church ; (3) that, although the Church of Rome had abused the sign of the cross, the abuse of a thing doth not take away the lawful use of it ; and (4) that the Church of England, in retaining the cross in Baptism, had simply recurred to pri- mitive usage, guarding, at the same time, against future superstitions and error. In proof of this last point it urges that the Church of England teaches, firstly, that '* the sign of the cross is no part of the substance of the sacrament ; '' secondly, that ** the infant baptized is, by virtue of baptism, before it be signed with the sign of the cross, received into PUBLIC BAPTISM. 353 tlie congregation of Clirist's people, as a perfect member thereof, and not by any power ascribed unto the sign of the cross ; " thirdly, that the cross is retained ** for the very [t>., true] remembrance of the cross, which is very pre- cious to all them that rightly believe in Jesus Christ," and '* as a lawful outward ceremony and badge, whereby the infant is dedicated to the service of Him who died upon the cross." The Exhortation to Thanksgiving and Prayer. The Lord's Prayer and the Thanksgiving Prayer were both added in 1552. " According to,^' in harmony with. The Lord's Prayer is used here, as in the Post-Communion Service, eucharistically, the thanksgiving which follows it taking the place of the doxology. In this sense it may be thus developed : — Our Father, who art in heaven, and yet hast condescended to adopt this child as Thine own in Holy Baptism ; hallowed be Thy name in which he has been baptized; Thy will be done by him here as by his angel in heaven ; give him this day that spiritual bread which his newborn spirit will daily need for its sustenance; forgive him whatever trespasses he may commit, even as Thou hast already remitted his sins, and as he himself is bound by his baptismal vows to forgive them that trespass against him ; exempt him from severe trials, and deliver him from evil both now and evermore. The Thanksgiving Prayer — 1. Thanksgiving for the regeneration, adoption, and in- corporation into the Church of the baptized child. 2. Prayer that as He is buried with Christ in His death. He may be partaker of His resurrection, and finally inherit that kingdom of which he is already the heir. ** It hath pleased thee to regenerate,'" &c. The Presbyterians objected to this clause in 1661, on the ground that *' we cannot in faith say that every child that is baptized is * re- generated by God's Holy Spirit.' " To this the Bishops repUed: "Seeing that God's Sacraments - have their effect, when the receiver doth not * ponere obicem,' put any bar against them (which children cannot do), we may say in faith of every child that is baptized, that it is regenerated by God's Holy Spirit." It is clear from the whole tenour of this thanksgiving that while the Church holds that every bap- tized infant is regenerated, it contemplates the possibility of the infant's not continuing in that way of salvation into 2A 354 PUBLIC BAPTISM, which it is admitted. After declaring that the child '*w re- gen erate," we pray that he * * may lead the rest of his life accord- ing to this beginning ;" and again, " that he may crucify the old man, and utterly abolish the whole body of sin." The new birth unto righteousness is only the commencement of a life-long process of sanctification ; and it is that this process t;iay be successfully carried on to the end we here pray. Cf. Collect for Christmas Day: " Grant that we being regenerate and made Thy children by adoption and grace, may daily be renewed by Thy Holy Spirit." " Body of sill." Eora. vi. 6 : '* Knowing this that our old man is crucified with Him, that the body of sin might be destroyed, that henceforth we should not serve sin." By the '•body of sin" is meant "the material body, with its proneness to sensual and other evil. He who is united to Christ crucified and risen is to live as though he had already laid aside this body in death ; mastering its smful prompt- ings, in the power of a new life derived from Christ in heaven" (Dr. Vaughan, Ep. to Kom.). Cf. Col. ii. ii, where the same truth is expressed by another figure, " putting off the body of the sins of the flesh by the circumcision of Christ." " Partaker of Ilis resurrection.** 2 Cor. i. 7 : ** And our liope of you is steadfast, knowing that as ye are partakers of the sufferings, so shall ye be also of the consolation," Comp. Eom. vi. 4. " Residue,** the rest, after those have been gathered out that offend. (St. Matt, xiii 41). Exhortation to Sponsors. Composed 1549. The Sarum Manual directed that sponsors should charge the father and mother of the child to keep it " from fire and water and other perils to the age of seven years," and either teach it, or see that it was taught, '* the Paternoster, Ave Maria, and Credo." They were also to see that it was confirmed *'in all godly haste," and that the mother brought the chrisom back to the church at her purification. Finally, they were to wash their hands before they left the church. The duties of sponsors, as set forth in this exhortation, are to see — 1. That the child is taught as soon as possible the mean- ing and obligation of the baptismal vows ; 2. That he receives proper religious instruction by hearing sermons and learning the Creed, Lord's Prayer, the Com- mandments, and " all other things which a Christian ought to know and believe ; " PUBLIC BAPTISM. 355 3. That he is piously brought up, to follow the example of our Saviour Christ ; 4. That he is confirmed as soon as he is sufiiciently instructed for the purpose. More briefly, they are to see that the child is properly in- structed and properly trained. ** His soul's health" i.e., his soul's salvation. *' Represent Literally, re-present, present unto us anew. ** Proceeding," advancing. In modern English this word has lost much of its old force. Here it denotes actual pro- gress. Final Rubrics. The first declares that " it is certain, by God's Word, that children which are baptized, dying before they commit actual sin, are undoubtedly saved." The " Institution of a Christian Man " (1537) had said, " Infants and children dying in their infancy shall undoubtedly be saved, and else not." These last words were omitted in the *' Neces- sary Doctrine and Erudition of any Christian Man " (1543). •' By God's Word." These words were inserted to show that the framers of the rubric limited their afiirmation to what is expressly revealed in God's Word, and therefore absolutely certain. There is no reference to any particular passage of Scripture bearing upon infants. The Scriptures teach that in Baptism we receive remission of sins. In the case of infants the original sin which they inherit from Adam is remitted. If they die before the commission of actual sin, they contract no fresh guilt ; they do not fall away from the state of grace into which they are admitted, and therefore we may safely say, on the general warrant of Holy Scripture, that they are undoubtedly saved. The object of the rubric is to supply an additional reason why parents should lose no time in bringing their child to be baptized. It affirms nothing about children unbaptized, and sets no limits to Divine love and mercy. The second rubric was added in 1 661, to remove scruples concerning the sign of the cross, by reference to the thirtieth canon. See p. 352. The American Prayer-book allows the *' sign of the cross " and the accompanying words to be omitted, if those who present the child desire it, *' although the Church knows no worthy cause of scruple concerning the 356 PRIVATE BAPTISM, THE MINISTRATION OF PRIVATE BAPTISM OP CHILDREN IN HOUSES. The Private Baptism of children was provided for in the ancient manuals of the Church by rubrics. These were retained in the Prayer-book of 1549, which gives directions for Baptism by laymen in the following words : — ''First, let them that be present call upon God for His grace, and say the Lord's Prayer if the time will suffer. And then one of them shall name the child, and dip him in the water, or pour . water upon him, saying these words," &c. A canon prohibit- ing Lay Baptism was drawn up by Convocation in 1575, but Elizabeth refused to sanction it. In 1604 the rubrics were so altered as not to prohibit Lay Baptism, but to provide for no other baptism than that by a lawful minister. The present office was drawn up in 1662. Preliminary Rubrics. The first rubric directs curates to often admonish the people that they defer not the baptism of fcheir children beyond the first or second Sunclay after their birth, without a great and reasonable cause. The second warns them against having their children baptized at home without urgent cause, and prescribes that the baptism in such cases shall be after the form prescribed. The third lays down the Order for Private Baptism : — 1. The minister, with them that are present, are to call upon God and say the Lord's Prayer and so many of the Collects from the form of Pubhc Baptism as the occasion will allow of. 2. Naming and baptizing of the child. 3. Thanksgiving. Public reception of the child into the Church in case of recovery. 1. Certification by the minister that the child has been lawfully baptized. [In case the minister did not baptize the child himself he is to inquire (a) by whom he was baptized, (6) before what witnesses, (c) with what matter, {d) with what words. If he be not satisfied that the child was properly baptized he is to baptize it, using this conditional form of words, "If thou art not already baptized, N., I baptize thee," &c.] 2. Gospel. St. Mark x. 13. 3. Address on Gospel 4. ''Our Father." 5. Thanksgiving Prayer. ADULT BAPTISM, 357 6. Interrogatories. 7. Eeception into tlie Church, and signing with the sign of the cross. 8. Exhortation to prayer and thanksgiving. 9. Thanksgiving Prayer. 10. Address to Sponsors. The Certification. ** The laver of regeneration'''' (Titus iii. 5). Laver from Lat. lavacrum; Middle Latin, lavarium, a vessel used for ahlution. Address on Gospel. ** Will give unto him ike blessing of eternal life^ Originallj'", **hath given." ** Make," Originally, ** made." These alterations were made to avoid a possible misinterpretation. Baptism gives a title to eternal life, hut the baptized may abjure this title. The original words seemed to imply that the baptized were not only heirs of eternal life, but were certain to enter upon their eternal inheritance. The Lord's Prayer in this office follows the Address in the Gospel. In the office for Public Baptism it follows the Ee- ception into the Church. The Thanksgiving Prayer speaks of the regeneration of the child as an accomplished fact: "Give Thy Holy Spirit to this infant that he, bei?ig born again, and being made an heir of everlasting salvation, . . . may continue Thy servant and attain Thy promise," &c. THE MINISTRATION OF BAPTISM TO SUCH AS ARE OF RIPER YEARS AND ABLE TO ANSWER FOR THEMSELVES. This Office is ascribed to the pen of Dr. Griffith, Bishop of St. Asaph, and was added in 166 1. It was rendered neces- sary, in consequence of the great numbers of persons who had not been baptized in the interval between the outbreak of the Civil War and the Restoration. It was also thought hkely to be useful *' for the baptizing of natives in our plantations, and others converted to the faith." See Preface to Prayer-book. Preliminary Rubrics. Timely notice to be given to the Bishop, that the candidates may be examined whether they are sufficiently instructed in the principles of the Christian religion, and that they may be exhorted to prepare them- selves with prayer and fasting for the receiving of this holy sacrament. J58 ADULT BAPTISM. ^ The chief respects in which this Office differs from that of Infant Baptism are the following : — 1. The Gpspel is part of our Lord's discourse with Nico- demus. 2. The Address is based on the chief Scriptures relating to Baptism, viz., St. Johniii. 3-5 ; St. Markxvi. 16 ; Actsii. 38-40 ; I Pet. iii. 21. 3. The candidates answer the interrogatories for them- selves.* 4. The priest takes each person to be baptized by the right hand. 5. The god-parents are spoken of not as ** sureties" but as ** witnesses." 6. The god-parents are directed to put their god-children in mind of the vows made by them before the congregation. 7. An exhortation addressed to the newly-baptized to walk *' answerably to their Christian calling." Concluding Rubrics, (i) Every person thus baptized to be confirmed by the Bishop as soon as possible, in order that he may be admitted to Holy Communion. 2. Persons not baptized in infancy, but not come to years of discretion, to be baptized according to the Form for In- fants, " only changing the word [infant] for [child or per- son] as occasion requireth." * St. Peter is supposed to refer to the interrogation of adult catechu- mens in the words, " the answer [or questioning, iTrfpwn/jua") of a good oongcience towards God." Bishop Harold Browne says, " The form of sound words' (2 Tim. i. 13), and the 'good profession professed beforo many witnesses ' (i Tim. vi. 12), may very probably have siriilar pignifi- cance." THE CATECHISM, ' 359 THE CATECHISlkl,* Dr. Johnson defines catechizing as a mode of instruction by asking questions and correcting the answers. In an ecclesiastical sense a catechism is a treatise in which are summed up, in the form of question and answer, the chief principles of the Christian religion. " Properly a system of oral instruction, from Greek Karnx'^f^ Karnx^io, to sound, resound, to sound in the ears of any one, to teach by oral instruction, to teach the elements of any science " (Wedgwood). The root of the word is rjx^ta, to sound, whence >7xw, a sound, an echo. **The catechist," -says Clement of Alexandria, "delivers re- ligious knowledge to the ignorant, and makes them repeat or echo it back again." Tiie verb Karrix^i^ occurs in Luke i. 4, where it is translated by "instructed," hut should be traDs- lated "catechized," or " orally instructed ; " in Acts xviii. 25, where it appears to be api3lied to the instruction which Apollos had received from his youth as to the true doctrine of the Messiah taught by John the Baptist; in Acts xxi. 21, where it is translated " informed," but should be translated "carefully told; "in Rom. ii. 18, "being instructed out of the law ; " i Cor. xiv. 19, where it is rendered " teach ; " and in Gal. vi. 6, " Let him that is taught in the word communi- cate unto him that teacheth in all good thiugs." Short explanations of the Lord's Prayer and the Creed were used in the mediaeval Church, but it appears from the Injimctions of 1536 and 1538 that this instruction was not systematic, and that the people were very ignorant of even the simplest rudiments of religious knowledge. These In- junctions direct curates to recite every Sunday and holy-day one sentence of the Paternoster or Creed in English twice or thrice until the whole was learned. Each sentence was to be expounded as it was taught. Then the Ten Commandments were to be taught in the same way. In Lent all persons coming to confession were to be examinedwhether they could recite what had thus been learnt. The Catechism, in its ori- ginal form, was composed by Dean Nowell and inserted in the Prayer-book of 1549. In 1552 the preface to the Com- mandments was added, and the Commandments themselves, which had before been given in an abridged form, were given at length. The explanation of the Sacraments is attributed to Bishop Overall, and was added in 1604. •Note the alternative title, "An instruction to be learned of everj person, before he be brought to be confirmed by the Bishop." 36o THE CATECHISM, Before 1662 the Catechism was prefixed to the Order of Confirmation, and a rubric directed that when the rite was administered, the Bishop, or his deputy, should ask the can- didates such questions from the Catechism as they saw fit. The 59th Canon directs that " every parson, vicar, or curate, upon every Sunday and Holy-day shall, for half-an- hour or more, examine and instruct the youth and ignorant persons in his parish in the Ten Commandments, the Articles of the Belief, and in the Lord's Prayer ; and shall diligently hear, instruct, and teach them the Catechism set forth in the Book of Common Prayer." The present rubric directs the clergyman to catechize after the second lesson at Evening Prayer. The Catechism may be analysed as follows ; — I. — The Baptismal Covenant. 1. Its privileges ; 2. Its obligations. ia) The Yow of Eenunciation ; \h\ The Vow of Belief; (c) The Vow of Obedience. IT. — The Creed and its summary, intended to qualify the baptized child for the discharge of the second vow. III. — The Ten Commandments with their summaries, in- tended to qualify him for the discharge of the first and third vow. IV.— The Lord's Prayer and Paraphrase, intended to en- able him to pray for that Divine aid which he will need to obey and serve God. V. — The Holy Sacraments considered respectively with reference to — 1. Their outward visible signs ; 2. Their inward spiritual grace ; 3. Their requirements. ''What is your name ?" The object of this question is to remind the child (i) that it was at Baptism his name was conferred upon him, (2) that it was the Church, acting through the sponsors, which conferred it, (3) that it was in his name he was bound by his sponsors to the observance of the baptismal vows. '* iV. or ill." The N, is supposed to be the initial of Nomen (name) ; the M. a corruption of NN, itself an abbrevia- tion of Nomina (names). Cf. SS. the abbreviation of Sancti (saints) ; LLD. (Doctor of Laws), &c. This explanation is not quite satisfactory. There is no authority, so far as I THE CATECHISM. 361 know, for believing that more than one Christian name was ever given in England previous to the sixteenth century. Writing in the reign of James I., Camden says, " Two Chris- tian names are rare in England ; and I only remember his majesty and the prince with two more." ** M." may have been chosen arbitrarily. The only letter used in the occa- sional offices is N., e.g,^ "I, iV. take thee iV." (Marriage Service.) •' In my Baptism" at my Baptism. ** Wherein I was made." This implies that prior to Baptism the child was not entitled to these privileges. By nature we are '* born in sin and children of wrath;" in Baptism we are made ** children of grace." ** A member of Christ," i.e., of Christ's mystical body, the Church. Comp. ** Now ye are the body of Christ and members in particular " (i Cor. xii. 27). '* For by one Spirit are we all baptized into one body" (ver. 13). Elsewhere Christ is spoken of as *' The Head of the body, the Church" (Col. i. 18). The idea underlying this figurative language is the close union between Christ and His people, and the vital character of their dependence on Him. As there is no life in the members if they are separated from the Head, so there is no spiritual life in man apart from Christ. To use an- other scriptural figure. He is the Vine, we are the branches. This union in Christ carries with it many correlative truths. In virtue of it we become the children of God and inheri- tors of the kingdom of heaven ; we become members one of another; cf. i Cor. xii. 25, 26; the claims of our fellow- members upon our love and sympathy become the claims of Christ Himself (St. Matt. xxv. 40) ; we are under a stronger obligation to abstain from all sin and impurity; cf " Know ye not that your bodies are the members of Christ " (i Cor. vi. 15) '* The child of God." Baptized and unbaptized are by creation children of God ; but the former are His children in a still higher sense, viz., by regeneration and adoption. Cf. " Ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ" (Gal. iii. 26). "God sent forth His Son, made of a woman, made under the law, .... that we might receive the adoption of sons" (Gal. iv. 5). " Except a man be born of water and of the Spirit he cannot enter the kingdom of God " (St. John iii. 5). To be *' of the Spirit " is to become ** the child of God." This expression also carries with it important correlative truths. If we are *• the children of 362 THE CATECHISM, God" then He is our Father, and not only are all Christians brethren in Him, but Christ Himself is our elder brother. Cf. *' For both He that sanctifieth [viz., the Son] and they who are sanctified are all of One ; for which cause He is not ashamed to call them brethren" (Heb. ii. ii). ** An inheritor.'^ Not merely an heir, a prospective in- heritor, but an actual inheritor. The baptized child is not only an heir to the future happiness of the Church triumph- ant, he is already in possession of the privileges of the Church militant. Cf. '* If children then heirs ; heirs of God and joint heirs with Christ " (Kom. viii. 17 ; Gal. iii. 27-29). ** The Jcwgdom of heaven." This phrase should be taken in its widest sense, as including Christ's Church here on earth as well as His everlasting kingdom. The privileges of the former are a foretaste and pledge of those of the latter. ** Fo7' you.'' Not for your benefit, but in your behalf. Cf. the answer, " They did promise and vow three things in my name.'' II Promise and vow." To promise is to engage ourselves to or before our fellow men ; to vow is to engage ourselves to and before God — to solemnly call God to witness that we will fulfil our engagement. •* In my name" in my stead. It is important to observe, (i) that the baptismal vows are not an essential part of the sacrament, (2) that the duties to which they relate are obli- gatory upon men whether they have been bound by baptismal vows or not. The vows do but more solemnly bind us to the recognition of duties that are universally obligatory. " Renounce,'' abjure, refuse allegiance to, break off all con- nection with. Cf. " Dost thou in the name of this child renounce the devil and all his works, the vain pomp and glory of the world, with all covetous desires of the same, and the carnal [i.e., sinful] desires of the flesh, so that thou icilt not be led by than?" (Office for Pub. Bap.) In Baptism we were placed under the banner of Christ, and bound thereby to recognise no other captain, to make His cause our cause to love what He loves, to hate what He hates. ** All his works." All sins are works of the de^dl, but there are certain sins which, more than others, seem imme- diately referable to his direct agency. Such are sins that give no other pleasure than is found in the mere contempla- tion of evil. Wo' recognise the devilish character of these Bins in calling them diabolical. **The pomjfs." "Pomp" means literally a procession. THE CATECHISM, 363 Hence pageantry, splendour, ostentatious display, ** the vain-glory of the world" (Bap. Ser.). Archbishop Trench says, '* It is easy to perceive how * pomp' obtained its wider application. There is no such opportunity for the display of state and magnificence as a procession." *' Vanity." Literally, emptiness. The unreal and transitory pleasures of sin. Eccl. i. 2: "Vanity of vanities; all is vanity." There is no reference here to the personal quality which we call vanity. ** Of this wicked ivoiid.^* We are not to renounce the world, for God has given us work to do in the world ; but those sin- ful pursuits and pleasures which interfere with the work that God has given us to do, and are sometimes directly opposed to it. Christ said, ** I pray not that thou shouldesfc take them out of the world, but that thou shouldest keep them from the evil" (St. John xvii. 15). *' Sinful lusts,'' unlawful desires ; or lawful desires im- moderately indulged in. " Lust " originally signified any desire whether good or bad. Cf. *' Mine eye also shall see his lust [i.e., its desire] of mine enemies " (Ps. xcii. 10). The epithet *' sinful," therefore, is not superfluous. It distin- guishes the unlawful desires which we are to renounce from those desires that are lawful and innocent. *' The flesh," the body, or rather, our fallen human nature. It is clear from St. Paul's list of "the works of the flesh " that he included under this expression the whole range of offences to which the natural man is prone. Cf. " The works of the flesh are manifest, which are these : adultery, fornica- tion, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envy- ings, murders, drunkenness, revellings, and such like " (Gal. v. 19). "For the flesh lusteth against the spirit, and the spirit against the flesh : and these are contrary the one to the other, so that ye cannot do the things that ye would " (Gal. v. 17). '* The articles,'' the several clauses. Lat. articulus, a little joint. Just as a number of little joints make up a limb, so the various articles of the creed make up, in their totality, the Christian faith. •' The Christian faith.'* ** All things which a Christian ought to believe to his soul's health *' [i.e., salvation] (Bap. Ser.). More particularly here, as we see from the answer to tlie request, " Rehearse the articles of thy belief," the summary of the Christian faith called the Apostles' Creed. 364 THE CATECHISM. " Goi'& holy will and commandments.'* The *' Ten Command- ments " are expressions, but not the only expressions of Ilia will. His will is to be sought in the general teaching of Holy Scripture, in the dictates of conscience, in the harmonies of the universe, and in the purpose of the ages as revealed in history. It is important to observe that none of God's com- mandments are arbitrary expressions of His will. They merely indicate the conditions which He has laid down for our well- being in all our various relations. " Bound." This obligation does not spring exclusively out of the vows under which we were placed by our sponsors. We are bound to renounce the devil, because he is the enemy of God and man. We are bound to believe the Christian faith, because it is the true faith ; we are bound to obey God's holy will, because it is holy. These are necessities imposed upon us by the very laws of our being. The instinct of self- preservation bids us avoid evil in all its forms ; reason compels us to believe when the evidence of the truth is clearly appre- hended ; cons<3ience prompts us to do what is right as soon as the moral faculty perceives the right. But we are placed under more powerful obligations by our baptism. As members of Christ we can have no part nor lot with the devil ; as children of God we are bound to believe and obey our heavenly Father ; as inheritors of the kingdom of heaven we are bound to shape our lives in accordance with our high destiny. '^ This state of salvation,'' this state of safety into which I was introduced at Baptism, and which, if I continue in it, will lead to my final salvation. Comp. ** Baptism doth now save us (not the putting away of the filth of the flesh, but the answer of a good conscience towards God) by the resurrection of Jesus Christ " (i St. Pet. iii. 21). That it is not meant that final salvation is ensured by Baptism is clear from the words, *• I pray unto God to give me His grace that I may continue in the same." At present we are being saved. Cf. Acts ii. 47 : "And the Lord added to the Church daily such as should be saved " [rather, such as were in the way of salvation]. ** Through Jesus Christ." The sacraments have no efficacy apart from their Divine founder. It is He who gives the inward and spiritual grace that accompanies the outward and visible sign ; and it is by His meritorious cross and passion that we obtain remission of our sins and are made partakers of the kingdom of heaven. The sacraments are but channels of grace that flow from the Divine fountain-head. ** That I may continue in the samef" viz., the same state of THE CATECHISM, 365 salvation. The baptized child may lose the privilepfes, by neglecting the duties, of the baptismal covenant. He can never cease in this life to be a member of Christ, the child of God, and an inheritor of the kingdom of heaven ; but he may become a corrupt member (St. John xv. 6), and be cast fortli as a branch that is withered ; he may ignore the duties of sonship, and throw away his birthright ; he may prove unworthy of his inheritance, and so never enter upon it. The Creed is usually divided into twelve articles, which may be grouped as follows : — I. Eelating to God the Father (i). II. „ „ Son (2-7). III. „ „ Holy Ghost (8-12). 1. ** I believe in.'' Not merely " I believe," but " I believe in." "We must not only believe that God exists, but put our trust in Him and accept the practical consequences of our belief. ** God the Father.'* Not a God, but God the Father of our Lord Jesus Christ, *' who hath made me and all the world." God has revealed Himself as the Father of (i) the only Begotten Son ; (2) of all mankind ; (3) of the regenerate ; but it is as the Father of the only begotten Son that He bears the title of " God the Father." *' Of heaven and earthy" i.e., of the whole universe. This in opposition to those who taught that matter is eternal. Cf. *' All things visible and invisible " (Nicene Creed). 2. ^^ Jesus," i.e. J Jehovah, our Saviour; the name given to our Lord as man. *' Thou shalt call His name Jesus, for He shall save His people from their sins " (St. Matt. i. 21). ♦' Christ," i.e., the Anointed one, a name corresponding to the Hebrew '* Messiah." " We have found the Messias, which is, being interpreted, the Christ." Marg. "the anointed" (St. Jolm i. 41). This was the name by which our Lord was spoken of in prophecy. Cf. Dan. ix. 26: " And after three score and two weeks shall Messiah be cut off." ''His only Son." Cf. ** The only begotten Son of God, begotten of His Father before all worlds, God of God, Light of Light, very God of very God, begotten not made, being of one substance with the Father" (Nicene Creed). *'He that believeth not is condemned already, because he hath not believed in the name of the only-begotten Son of God" (St. John iii. t8). *' Our Lord," Whom therefore we are bound to worship. ** God hath made that same Jesus whom ye have crucified both Lord and Christ" (Acts ii. 36). 366 THE CATECHISM, 3. ** Conceived by the Holy Ghost," and therefore the Son of God in time as from all eternity. Cf. ** The Holy Ghost shall come upon thee, and the power of the Highest shall over- shadow thee ; therefore also that Holy Thing which shall be born of thee shall be called the Son of God " (St. Luke i. 35). Note the word " therefore." *' Born of the Virgin Mary" and therefore man, but free from all taint of birth-sin. See Art. II. 4. " Suffered under Pontius Pilate,^' i.e., in the governorship of Pontius Pilate. The reference to the time fixes the fact as historical. " Crucifiedy dead, and buried.'' *' Crucified " fixes the mode of His death; *' dead," the /act; '* bm-ied," the proof of its reality. ** Hell,'^ Hades, the unseen world, into which tho soul passes when it is separated from the body, and where it awaits the resurrection of the body and the final judgment. This clause shows that Christ had a reasonable human soul, which was subject at death to precisely the same law as we are subject to. 5. ** llie third day. He was buried on the Friday and rose again early on the following Sunday morning. ** He rose again," Our Lord's Kesurrection is the most convincing proof of the sufficiency of His sacrifice. Hence the Apostles insisted upon it with greater urgency than upon any other fact in His incarnate life. " If Christ be not risen, then is our preaching vain, and your faith is also vain " (i Cor. XV. 14). 6. ^^- He ascended into heaven," i.e., He passed into the in- visible abode of God. His visible ascension was doubtless a gracious condescension to the sense-bound faculties of the Apostles. They were enabled to follow Him with their eyes, that their hearts might rise with Him and with Him con- tinually dwell See Collect for Ascension Day, " Sitteth.'' Mark the change of tense. We do not believe in a dead Saviour ; but in One who at this present time occupies the place of highest dignity in heaven, and who will hereafter judge both quick and dead. 7. '* From thence He shall come to judge the quick and the dead." Cf. ** This same Jesus which is taken up from you into heaven, shall so come in like manner as ye have seen Him go into heaven " (Acts i. 11). '♦ The quick,'* those who will be living at His commg. Bee p. TOO. THE CATECHISM, 367 8. ** I helievG in the Holy Ghost." The doctrine of the Holy Trinity is not directly asserted in the Apostles' or Nicene Creed, but is distinctly implied in the introduction to the three sections of each creed : — " I believe in God the Father ; and in Jesus Christ . . . our Lord ; I believe in The Holy Ghost. The Holy Ghost is called " Holy," because (i) He is Himself absolutely holy ; (2) He sanctifies [i.e., makes holy] God's people. He is called ** Ghost," or "Spirit," because (i) He is a Spirit, having never become incarnate ; (2) as the spirit or ghost of man gives life to his body, so the Holy Ghost gives spu'itual life to the mystical body of Christ, and to each individual believer. That the Holy Ghost is God appears from many passages of Scripture. Compare the following : — *' Why hath Satan filled thino •* Thou hast not lied unto men, ^leart to lie to the Holy Ghost?" but unto God" (Acts v. 4). (Acts. V. 3.) •' Know ye not that ye are the " Know ye not that your body is temple of God, and that the Spirit the temple of the Holy Ghost " of God dwelleth in you" (i Cor. (i Cor. vi. 19). iii. 16). " All Scripture is given by in- *' For the prophecy came not In spiration of God " (2 Tim. iii. 16). old time by the will of men ; but holy men of God spake as they were moved by the Holy Ghost " (2 St. Pet. i. 21). In the articles that follow, the work of the Holy Ghost ia set forth in detail, as, in the previous section, we have the work of Christ set forth. 9. ** The Holy Catholic Church,'' which was founded upon the day of Pentecost, when the Holy Ghost descended upon the Apostles, and of which He is the abiding Sanctifier and Guide and Paraclete. Cf. "But the Comforter, which is the Holy Ghost, whom the Father will send in My name. He shall teach you all things, and bring all things to your remem- brance, whatsoever I have said unto you " (St. John xiv. 26). ♦' Howbeit when He, the Spirit of truth, is come, He will guide you into all truth " (St. John xvi. 13). It is upon these promises of Christ that the Church rests her claim to in- spiration by the Holy Ghost. Moreover, it is by the con- tinual agency of the Holy Ghost that the Church is kept holy. Cf. " Cleanse the thoughts of our hearts by the inspi- ration of Thy Holy Spirit " (Com. Ser.). 10. *' The Communion of Saints,'' the fellowship in which 3o8 THE CATECHISM, the saints, i.e.^ God's people of all ages and in all places, are knit together. It is the one Holy Spirit who has incorpor- ated us into the mystical body of Christ, who enables us to feel our oneness, and who prompts that brotherly love and sympathy in which communion consists. " By one Spirit we are all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit" (i Cor. xii. 13). Comment- ing on this passage. Bishop Woodford says, *' As the human soul dwelling in the body makes all the various limbs and capacities one man, so the Holy Spirit makes the Church one, however widely dispersed and variously endowed." II. '' The forgiveness of sins. ^^ 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 forgive- ness of sins which they commit day by day. Cf. [" I acknow- ledge] one Baptism for the remission of sins " (Nicene Creed). " Eeceive the Holy Ghost for the office and work of a priest in the Church of God : . . . whose sins thou dost forgive they are forgiven " (Ord. of Priests). *' The life everlasting.'" Throughout the Scriptures the Holy Spirit is represented as the source of life. At the creation. He is represented as *' moving," or rather brooding •' upon the face of the waters" (Gen. i. 2). St. John says, *' It is the Spirit that quickeneth " (vi. 65). St. Paul says, ** If the Spirit of Him that raised up Jesus from the dead dwell in you. He that raised up Christ from the dead shall also quicken your mortal bodies by His Spirit that dwelleth in you" (Eom. viii. 11). Cf. ** The Spirit giveth hfe ' (2 Cor. iii. 6). *' If we live in the Spirit, let us also walk in the Spirit" (Gal. v. 25). See Note on the expression, '* Giver of Life," Nicene Creed, p. 306. *' Amen " here = so it is. An expression of our full assent to all the articles going before. Summary of the Belief. It will be observed that the three main articles of the Creed are here set forth subjectively. The catechumen says, I believe in God the Father, not THE COMMANDMENTS. ■ 36? merely as the Maker of heaven and earth, but as the Maker of me and all the world ; in God the Son, not merely as the Crucified Saviour, but as the Redeemer of me and all man- kind ; in God the Holy Ghost, not merely as the Sanctifier of the Church at large, but of '* me and all the elect people of God." The Creed is in this way directly connected with our own spiritual life, and prepares us for the recognition of the vow of obedience which we are about to consider. " Eedeemed.'' Literally, purchased back. Cf. ** Ye wert not redeemed with corruptible things . , . but with the precious Blood of Christ " (i St. Pet. i. 18-19). *' ^^^ J® ^^'^ bought with a price " (i Cor. vi. 20). These metaphorical expressions should not be pressed too far. They set forth very forcibly our deliverance from the bondage of sin, but we should not seek for all the correlative ideas of a literal redemption. Considered with reference to our natural and present condition, and to the great cost of our salvation, our deliverance from the guilt and power of sin is spoken oi as a redemption ; considered with reference to the devil, it is rather a rescue from bondage effected by one mightier than he. No ransom money was paid to him. Cf. i St. John iii. 8 : " For this purpose the Son of God was manifested that He might destroy the works of the devil." Also Heb. ii. 14 : " That through death He might destroy Him that had the power of death, that is the devil." '• Sanctijieth.'* Note the change of tense. ** Creation and redemptioil are past and finished works : sanctification a present, continuous, and progressive one** (Boyce's Cat. Helps). Our sanctification is begun by the Holy Spirit in Baptism ; it is continued by Him throughout life. Cf. I Cor. vi. II : ** And such" [the Apostle was speaking of gross offenders against morality] "were some of you, but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spiiit of our God." ** The elect people of God," i.e., the Church. God's people are chosen out of the world to be adopted into His family. Cf. "I have chosen you out of the world, therefore the world hatetli you" (St. John xv. 19). '♦ Ecclesia " and "elect" really mean the same thing, both signifying that which is called or chosen out. The Commandments. The version of the Commandments which is given here and in the Communion Ofiice is that of Cranmer's Bible (1540). In the original form of the Cate- chism, as published in 1549, the first five of the Commai.d- 370 THE CATECHISM. ments were given only in substance. That the Ten Com- mandments are still binding upon Christians is clear from (i) their own character, inasmuch as they set forth duties to God and to our fellow-men that are the unalterable conditions of our well-being ; (2) from our Lord's words with regard to them. Cf. " If thou wilt enter into life keep the command- ments " (St. Matt. xix. 16-19). ** Think not I am come to destroy the law or the prophets : I am not come to destroy but to fulfil" (St. Matt. V. 17-19). By ** fulfil" we are to understand more than to obey. It means literally to /ill fidl^ to fill up. Comp. the use of the word in the prayer ** humbly beseeching Thee, that all we who are partakers of this Holy Communion may be fulfilled with Thy grace." (Com. Ser.) How the Commandments are to be "fulfilled" Christ has shown us in His exposition of the third, sixth, and the seventh, in the Sermon on the Mount. We subjoin in parallel columns the Commandments and the summary of them given in the Catechism. The Fiest Table. I. Thou Shalt have none other gods but me. 2. Thou shalt not mate to thy- self any graven image, &c. 3. Thou shalt not take the name of the Lord thy God in vain, &c. 4. Remember that thou keep holy the sabbath-day, &c. Our Duty towards God. My duty towards God is to be- lieve in Him, to fear Him, and to love Him, with all my heart, with all my mind, with all my soul, and with all my strength. To worship Him, to give Him thanks, to put my whole trust in Him, to call upon Him. To honour His Holy Name and His word. And to serve Him truly all the days of my life. The Second Table. Our Duty towards our Neigh- 5. Honour thy father and mother, d'C 6. Thou shalt do no murder. 7. Thou shalt not commit adultery. My duty towards my neighbour is . . . . to love, honour, and suc- cour my father and mother ; to honour and obey the Queen, and all that are put in authority under her : to submit myself to all my governors, teachers, spiritual pastors and masters ; to order my- self lowly and reverently to all my betters ; To bear no malice nor hatred in my heart ; To keep my body in temperance, soberness, and chastitv • THE COMMANDMENTS. 371 8. TLoa shalt not steal. To be true and just in all my dealing ; to keep my hands frora picking and stealing ; 9. Thou shalt not bear false To keep my tongue from evil witness against thy neighbour. speaking, lying, and slandering ; 10. Thou shalt not covet thy Not to covet nor desire other neighbour's house, &o. men's goods, but to learn and labour truly to get mine own living, and to do my duty in that state of life unto which it shall please God to call me. I. " Oilier gods^ such as tlie Gentile nations had. 11. " Graven, i.e., engraved, sculptured. See p. 95. The first commandment forbad the Israelites to worship any- other god than the true God. The second forbad them to worship any visible representation of even the true God. It was not the making of images that was forbidden, but the bowing down to them and worshipping them. " In heaven above" such as the sun, moon, or stars. *' The idolatrous objects here alluded to were chiefly those with which the Israelites had become acquainted in Egypt. There they had witnessed the gorgeous ceremonies which attended the worship of Ra the sun-god, and of Isis and Osiris. There they had seen incense burnt three times every day in honour of the sacred black calf Mnevis at On " [or Heliopolis, the City of the Sun], *' and of his rival the bull Aphis at Mem- phis. There they had seen religious honours paid to the sacred goat of Mendes ; to the ram of Ammon ; to the mighty Pharaoh, the child and representative of the sun-god ; to the Nile, *' the life-giving father of all that exists ; " to the cat, the dog, and the serpent ; to the hawk, the hippopotamus, and the crocodile" (Maclear's Cat. pp. 80, 81). ** A jealous God,'' admitting of no rival. Cf. *' Thou shalt worship the Lord thy God and Him only shalt thou serve '' (Exod. xxxiv. 14). " I am the Lord ; that is my name : and my glory will I not give to another, neither my praise to graven images" (Isa. xlii. 8). *' Visit, ^' send evil upon. The children are not punished for their guilty parents ; but they sufer with them the consequences of violating God's law. By a right use of God's visitation for ancestral sin the evil may be converted into a blessing. See gloss on p. 165. ** Unto thousands," viz., of generations. " In them," in the case of them. III. The third commandment enjoined the duty oi honour' 37a THE CATECHISM. ing the name of the true God ; the fourth of setting apart a day for His woisMp. «' Take" take up. Thou shalt not utter the name of the Lord thy God lightly, or blasphemously. The reference would seem to be to the irreverent use of God's name in con- versation, to the thoughtless use of it in language addressed to God, and to the defiant use of it in perjury. Cf. " Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths " (St. Matt. v. ss)- '' The name," not only His name, but everything that Ho has set His name upon : His w^ord, His service, His sacra- ments. His ministers. " Guiltless" free from guilt. A strong way of asserting that He will hold the offender guilty. lY. The institution of the Sabbath dates from the Crea- tion (Gen. ii. 2, 3), and would appear to have been observed even before the giving of the Law on Mount Sinai (Exod. xvi. 23-30). It was intended (i)to commemorate God's rest from the finished work of creation. But we gather from various passages of Scripture that it was further intended (2) to com- memorate the deliverance of Israel from Egypt. Cf. Deut. v. 15 : *' And remember that thou wast a servant in the land of Egypt, and that the Lord thy God brought thee out hence through a mighty hand and by a stretched out arm : there/ore the Lord thy God commanded thee to keep the Sabbath day." 3. To be a sign of the perpetual covenant between God and Israel (Exod. xxxi. 16, 17). 4. As a humane provision for the recreation" of man and beast : ** Six days thou shalt do thy work, and on the seventh day thou shalt rest : that thine ox and thine ass may rest, and the son of thy handmaid and the stranger may be refreshed" (Exod. xxiii. 12). It seems not improbable that the Sabbath was connected with the deliverance of the Israelites from Egypt with the object of impressing this lesson of humanity upon them. As they had been delivered from the servile drudgery of Egypt to enjoy the rest of Ctinaan (Cf. Ps. xcv. 11), so they were to deliver man and beast from the hard labour of the six work- ing days to enjoy the rest of the Sabbath. As again they had been strangers in Egypt, so they were to treat kindly and considerately the strangers within their gates. 5. As a type of the heavenly Sabbath. Cf. Heb. iv. 9 : ** There remaineth, therefore, a rest" [margin, *' keeping of a Sabbath"] '' to the people of God." The first day was substituted for the seventh as the day to be observed by the Christian Church, probably THE COMMANDMENTS. 373 because it was the day on which Christ rose from the dead and the Holy Spirit descended upon the Apostles. There is no scriptural injunction authorizing the change, but the Apostles would appear to have paid special honour to the day. Cf. John XX. 19-26; Acts xx. 7 ; i Cor. xvi. 2. It is commonly supposed that St. John alludes to the first day in Eev. i. 10 : " I was in the spirit on the Lord's Day " (tv ry KvpiuKy vnsp<;^, in Dominica die). The expression "the Lord's Day" does not occur elsewhere in Scripture, but the Church has ever recognised its fitness as a designation of the day on which our liOrd rose. In interpreting this commandment we should bear in mind the words of our Lord : " The Sabbath was made for man and not man for the Sabbath," i.e., it was instituted for man's highest welfare, and it is to be observed in such a way as most conduces to his highest welfare. " Blessed" made it a blessing. *' Hallowed," consecrated, set apart as holy. V. ** Honour," &c. This commandment stands at the head of the second table, because of its vast importance in our moral education ; nearly all our duties both to God and man coming to us first as parental commands. Filial love and obedience and honour are the best guarantees for the growth of other virtues. In the summary this commandment is interpreted as en- joining honour to all who are in authority. *' That thy days may be long in the land." It will be remem- bered that the Commandments were given to the Israelites when they were on their way to Canaan, and there may be a reference to the promised land here. But the primary refer- ence is to the blessing of long life, as is clear from Eph. vi. 2, 3 : *' Honour thy father and mother, which is the first tjommandment with promise ; * that it may be well with thee, and thou mayest live long on the earth " (stti r^g y*")?). VI. *' Murder.'' This commandment had been previously given to Noah and his sons. Cf. " Whoso sheddeth man's blood, by man shall his blood be shed : for in the image of God made He man" (Gen.*ix. 6). Our Lord taught that murder might be committed by the mere indulgence of cause- less anger, or malicious wishes, or the cruel stabs of hard and contemptuous words. See St. Matt. v. 22. • The second commandment contains a promise, but the promise is of a general character, and applies to man's conduct generally. Here the promise is especially connected with the observance of this particular commandment. 374 THE CATECHISM, VII. " Adultery.'' For our Lord's comment on this com- mandment see St. Matt. v. 27, 28. Cf. Eph. v. 3. VIII. " Steal," The Cateclaism explains this command- ment as forbidding all kinds of dishonesty. We are to be " true and just in all our deahng." Cf. '* And here note that this worde, thefte, dothe not onely signifei open robberies, extorcions, and manyfest poollyng,"^ but also all manner of craftes, and subtill wayes, by the which we convey our neygh- bours goodes from him, contrary to his knowledge or wyte, althoughe the gyle have never so fayre a colour of virtue and honesty " (Cranmer's Catechism). IX. " False witness^ Not merely in a court of law, but in society, and before the tribunal of public opinion. This commandment forbids evil-speaking in all its forms. X. " Covet.'' The previous commandments of the second table forbid overt acts of sin. This goes further and forbids the encouragement of those sinful desires in which such acts originate. Cf. ** Out of the heart proceed evil thoughts, murders (Com. vi.), adulteries, fornications (Com. vii.), thefts (Com. viii.), false witness, blasphemies " (Com. ix.) St. Matt. XV. 19. See the variation of this commandment, Deut. v. 21. ^^Nor Ids servant nor Ids maid." Nor his man-servant, nor his maid-servant. In old English ''ssrvant" when used without any qualifying word usually denotes a man-servant. Comp. ** As the eyes of servants look unto the hand of their masters, and as the eyes of a maiden unto the hand of her mistress " (Ps. cxxiii. 2). *' And on my servants (SovXovg) and on my handmaidens (SovXag) " (Acts ii. 18). Cf. Ex. xxi. 20. My duty towards God. This summary sets forth (i) the mental attitude which we should assume towards God, (2) the duties which grow out of our relations to Him. Belief, fear, and love are to find their natural expression in worship, thanksgiving, trust, reverence, and service. *' To fear," not with slavish dread, but with that fear which springs out of love, and with that reverent awe which should be inspired by a consideration of His greatness, holiness, justice, and hatred of sin, ** With all my heart" &c. With all the affections of my heart, and all the power of my mind, and all the firmness of my will, and all the energies of my body. The Catechism here follows Deut. VI. 5, which our Lord quoted to the scribe who • PooUyng, i.e., polling, plundering. To poll signified (i) to impose a poll-tax ; (2) to extort more than was due ; (3) to plunder. Cf. " Thoa pillest, pollest, and miserably oppresseth thy brother " (Latimer). DUTY TOWARDS MY NEIGHBOUR. 375 had asked, ** Which is the first commandment of all?" (St. Mark xii. 28) and of which He said, " This is the first and great commandment." *♦ His word.'' We honour His word by treating it with becoming reverence, recognising its divine authority, obeying its precepts, heeding its warnings, believing its promises, seeking its guidance. '' To serve him truly." The Puritans complained in 1661 that there was no reference made in the ** Duty towards God " to the fourth commandment. The bishops replied : *' It is not true that there is nothing in that answer which refers to the fourth commandment ; for the last words of the answer do orderly relate to the last commandment of the first table, which is the fourth." If we serve God truly ** all the days of our life," we must, of necessity, observe the day of rest. There is a great risk, on the other side, lest the observance of the Sunday should be substituted for the week-day service of God. One object of the Sunday is to enable us to serve God better during the rest of the week. My duty towards my neighbour. **To love him as my self.'* Not to the same extent, but in the same way as, viz., truly and unfeignedly, " without dissimulation." This summary of the second table is based upon our Lord's words to the scribe : " And the second [commandment] is like, namely this. Thou shaltlove thy neighbour as thyself" (St. Mark xii. 31). Cf. "If there be any other commandment it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself" (Kom. xiii. 9). ** Order,'' conduct. Cf. " Let us, therefore, order ourselves 80 that we may say it worthily" (Latimer, Serm. p. 377). ** Lowly and reverently." The former word relates to the estimate we set upon ourselves ; the latter to the way in which we regard the claims of our superiors. Lowhness is seen in an absence of haughtiness and self-assertion ; reve- rence in the ready recognition of the title of our superiors to our respect. ** To hurt no body by word or deed." A summary of Com. ix. ("word"), and Coms. vi. vii. viii. ("deed"). " True and just in all my dealing,'* The clause " all my dealing" is dependent on both "true" and "just." The word " true " does not refer so much to the general habit of truthfulness as to fidelity in keeping all our promises, en- gagements, and agreements. " Picking," i)i\fevmg, petty stealing. Cf. "I had of late 376 THE CATECHISM, to speak of picking and stealing " (Latimer). Sliakespeare evidently had this passage in mind when he made Hamlet say, *' By these pickers and stealers," i.e., by these hands. *' Evil-speaJcwg." A generic term for all misuse of the gift of speech, and including "lying and slandering." <* Temperance,'' moderation, self-restraint. As " soberness" follows it has been thought that ** temperance" here refers to moderation in eating ; but it seems better to take it in its widest application, as referring to all the bodily appetites. ^' Covet nor desire," i.e., nor even desire. *' Covet" is the stronger word. Cf. Deut. v. 2 1 . " Truly," honestly. *' It shall please God to call me.'* Note the tense. This clause is often misquoted, as though the Catechism said, <' it has pleased God to call me." The connecting link between the foregoing parts of the Catechism and that which follows is the question leading up to the Lord's Prayer. One of our baptismal vows was that we should keep God's Holy will and commandments. The question referred to asserts — 1. Our inability of ourselves to keep God's command- ments ; 2. Our consequent need of His special grace to help us ; 3. The duty of praying for that grace. '* Special grace." We need Divine grace, not merely in a general way, but to think each right thought, and say each right word, and do each right deed. Theologians recognise two kinds of grace, viz., prevenient, that which disposes us to good ; cooperative, that by which we are enabled to carry good intentions into effect. See Art. x. The Lord's Prayer consists of — 1 . An invocation. 2. Three petitions relating to God. 3. Four petitions relating to ourselves. 4. A doxology. In it we approach God as (i) children, (2) worshippers, (3) subjects, (4) servants, (5) dependants, (6) sinners, (7) proba- tioners, (8) adorers. The order of the petitions is instructive. In the first three we are lifted above our own personal needs to the contemplation of our Divine Father, Whose abode is in the heaven of heavens, to the supreme necessity for tbe extension of His kingdom, and the duty of subordinating in our prayers all our wishes to His eternal will and purpose, and our prayers run : Thy name, Thy kingdom, Thy will ; THE LORD'S PR A YER, 377 111 the four last petitions our words are, Give m, Forgive us, Lead i/«, Deliver us. The Lord's Prayer admirably illus- trates our Lord's own injunction: "Seek ye first the king- dom of God and His righteousness, and all these things [i.e., all these lower things] shall be added unto you" (St. Matt. vi- 33)- '* Our." Not my. At the very outset of the prayer we are reminded of our natural brotherhood — that our petitions may ascend before God, not as the selfish wishes of isolated in- dividuals, each thinking of his own welfare only, but as the common request of members of the same family, all in- terested in one another's welfare. We are also reminded of our spiritual brotherhood as " very members incorporate " in the mystical body of Christ, who, as it were, leads us in this prayer to the footstool of Divine grace with the words, " Behold, I and the children which God hath given me " (Heb. ii. 14). St. Augustine says of the Lord's Prayer, " Ora- tio fraterna est." '^Father." God is our Father (i) by creation. Actsxvii. 28 : *' For in Him we live, and move, and have our being ; as certain also of your own poets have said. For we are also His offsiDring;" (2) by His providential care. St. Matt. x. 29, 30: •' Are not two sparrows sold for a farthing ? and one of them shall not fall on the ground without your Father. But the very hairs of your head are all numbered ; " (3) by His love, Ps. ciii. 13 : ''Like as a father pitieth his children, so the Lord pitieth them that fear Him ; " (4) by adoption. Gal. iv. 4, 5 : " God sent forth His Son, made of a woman, made under the law, that we might receive the adoption of sons." See also St. John i. 12. " Which art in heaven." These words were probably in- tended to remind us of the wide gulf which separates us from the infinite power, wisdom, and goodness of God, and so inspire us with becoming reverence and humility. Eccl. v. 2 : *' Be not rash with thy mouth, and let not thine heart utter anything [margin, "or word"] before God: for God is in heaven and thou upon earth ; therefore let thy words be few." " Hallowed he Thy name." God has revealed Himself to mankind, not under any visible form, but under a name, i.e., through the medium of language. This clause means, there- fore. May that character of Thyself, which Thou hast revealed in Holy Scripture, be regarded with due reverence and humility. May Thy name be not taken in vain even in prayer. May everything on which Ti^ou hast set Thy name be 378 THE CATECHISM, had in honour. The names under which God was known to the Jews were (i) El, the strong one ; (2) El Shaddai, God Almighty. See Ex. vi. 2, 3. (3) Jehovah, the self-existent, (represented in the LXX. by Kupiof , Lord, which is really a translation of Adonai, the name substituted by the Hebrews for Jehovah) ; (4) Jehovah Sabaoth, the Lord of Hosts. But by *'name" we are to understand here all the ideas of the nature and attributes of God which His name calls up to a mind instructed in the teaching of the Bible. Hallow. Old Eng. halgian, to keep holy, consecrate. Cf. " All Hallows," i.e.f All Saints. Here "hallow" means not merely to treat as holy, but to worship. '* Thy kingdom come" The kingdom of God is come wher- ever His rule is recognised as supreme and lovingly obeyed. It is identical, therefore, with the Chui-ch in its entirety. In this petition we pray — 1. That the kingdom of God may be established more completely in our own hearts, so that we may, with undivided allegiance, " serve Him as we ought to do ; " 2. That the Church may grow as the grain of mustard seed and spread as the leaven, until the kingdom which Christ set up on earth is established all over the world ; 3. That that eternal kingdom of glory may speedily come, for which we pray in the Burial Service in the words, "be- seeching Thee that it may please Thee of Thy gracious good- ness, shortly to accomplish the number of thine elect and to hasten Thy kingdom." Cf. Eev. xi. 15: "And there were great voices in heaven, saying. The kingdoms " [a better read- ing is, the kingdom] " of this world are become the kingdoms of our Lord and of His Christ ; and He shall reign for ever and ever." See also i Cor. xv. 24. The petition that Christ's kingdom may come in our own hearts involves the duty of renouncing the devil, for we cannot serve two kings ; the petition that it may come in the exten- sion of the Church militant involves active exertion in the propagation of the gospel both abroad and at home ; the petition that it may come as the kingdom of glory involves the duty of preparing for Christ's second advent. " Thy will be done on earth as it is in heaven." The original, both in St. Matt. vi. and St. Luke xi., would be more closely rendered "as in heaven so in earth" {oy^ kv ovpav(P kuI em rrje ym). Some would connect this adverbial clause with each of the three previous petitions. On earth God's will is done very imperfectly with feebleness of will and execution, with many THE LORD'S PR A YER, 379 hindrances both from within us and without us. In heaven it is done perfectly, with entirety of will, with fulness of power, and without any opposition. We pray that our wills may be brought into complete harmony with God's will, and that all obstacles to the accomplishment of His will may be removed. We also recognise in this petition the infinite wisdom and love which direct the will of God. We say, Thy will be done, even though it involve the refusal of some of the boons we are about to ask, for Thou knowest what is best for us, and we prefer trusting to Thy love to trusting to our own fallible judgment. '* Give tLS this day our daily bread ,** i.e., ** all things that be needful both for our souls and bodies." Paraphrase. Cf. ** Man doth not Hve by bread only" (Deut. viii. 3). " This day." We do not ask for more than suffices for the needs of the passing day. We are here indirectly taught the duty of trusting to God's providence. While we rightly make provision for the morrow we are not to " take thought," i.e., be over anxious about it (St. Matt. vi. 25). Neither are we to be over solicitous about our future spiritual necessities. ** God will provide." Here also our language should be — •'Keep Thou my feet ; I do not ask to see The distant scene ; one step enough for me." " Daily."" The word thus rendered occurs nowhere else in the Scriptures or in classical Greek. Some would translate the original, " give us this day our bread for the morrow; " others, '* give us this day the bread needed for our subsist- ence." ** Forgive us our trespasses, as we forgive them that trespass against us." Cf. "Forgive us our debts, as we forgive our debtors" (St. Matt. vi. 12). *' Forgive us our sins; for we also forgive every one that is indebted to us " (St. Luke xi. 4). In this petition we do not pray that God may forgive us to the same extent only as we forgive others ; but, while asking God to forgive us, we forgive, if we have not forgiven already, those who have trespassed against us. This is in accordance with our Lord's injunction : " And when ye stand praying, forgive, if ye have ought against any; that your Father also which is in heaven may forgive you your trespasses ; but if ye do not forgive, neither will your Father which is in heaven forgive your trespasses" (St. Mark xi. 25, 26.) " Trespasses.'* Fr. trespasser, to overpass. Lat. trans, beyond, and passus, a step. Cf. transgressions. 38o THE CATECHISM, '♦ J«." Gr. wf Ka\y as "we also. " ^w^ Zmfi ws not into temptation.** The word ** tempt" h used in two senses: — i. to lead into sin, e.g.^ " Let no man say when he is tempted I am tempted of God ; for God can- not be tempted with evil, neither tempteth he any man" (St. James i. 13) ; 2. to try, to put to the proof,* e.g., " God did tempt Abraham" (Gen. xxii. i), viz., when He called upon the patriarch to offer up his only son Isaac. Also St. James i. 2 : ♦* Count it all joy when ye fall into divers temptations," i.e., trials of your faith. When our Lord said to His disciples, ** Ye are they which have continued with me in my tempta- tions " (St. Luke xxii. 28), it was probably in this sense that He used the word. In this petition we pray that the trials of our faith to which we may be exposed may not become to us occasions of sin, and that we may be saved from such tempta- tions as we fear we might succumb under. Every condition of life brings its own special temptation. Hence in the Litany we pray that God may deliver us not only '* in all time of our tribulation," but also in all " time of our wealth." '* But deliver us from evil," (d7r6 tov irovrjpov). Literally, *'from the evil one." Comp. St. Matt. xiii. 19 : " Then cometh the wicked one," &c. But, perhaps, it is better to take " evil " in its widest sense, as including (i) moral and spiritual evil, (2) its author, and (3) its consequences. In the previous petition we pray that we may be spared severe trials of our faith. But trials of some sort are inevitable. Hence we pray here that we may be delivered from evil whencesoever it proceeds — from the evil which we carry about with us iti our own hearts, from the evil in the world around us which we cannot escape, from the solicitations to sin that come to us tii»'pct from th^ tempter. There is no doxology to the Lord's Prayer in the Catechism. It is supplied here for the convenience of the annotator. *^For Thine is the kingdom, the power, and the glory , for ever and ever. Amen.'* This doxology does not occur in many ancient MSS. of St. Matthew's Gospel nor in St. Luke's Gospel ; but there is good reason for believing it to be genuine. St. Paul would seem to have had it in mind when he wrote to Timothy, • Davies, in explaining and illustrating this use of the word, says, " Fuller states that William of Wykeham built New College of su'^h a Birength that it might be able, if necessary, to stand a siege, ' though ni:iy it never have a temptation in that kinde to trie the strength of kha wails thereof.' — Ch. Hist. IV. 1. 29." Bible English, p. 192. THE LORD'S PRA YER. 3S1 **Now unto the king eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever. Amen" (i Tim. i. 17); and again, *' The Lord shall deliver me from every evil work, and will preserve me unto His heavenly kingdom ; to whom be honour and glory for ever and ever. Amen" (2 Tim. iv. 18) ; Cf. also Rev. xix. i : " Salvation, and glory, and honour, and power, unto the Lord our God." It does not occur in any of the pre-Eeformation service books, and was not introduced into our own Prayer-book till 1661, when it was added to the Lord's Prayer at the commencement of the daily offices, in the Post-Communion Service, and in the office for the Churching of Women. '* The kingdom." We pray to Thee that Thy kingdom may come, for Thine is the kingdom. " The power" and, therefore, Thou art able to do all that we ask of Thee. " And the glory " To Thee alone, therefore, is our adoration due. All other glory is but a reflection of Thine. •* Amen." So be it as we have prayed. So it is, as we have declared. PARAPHRASE OF THE LORD'S PRAYER. Our Father which art in heaven ; I desire my Lord God, our hea- venly Father, Who is the giver of all goodness, to send His grace to me and unto all people. Hallowed be Thy Name ; Thy Kingdom come ; Thy will be done on earth as it is in heaven ; Give us this day our daily bread ; And forgive us our trespasses, as we forgive them that trespass against us ; And lead as not into temptation ; But deliver us from evU. That we may worship Him, Serve Him, And obey Him as we ought to do. And I pray unto God that He will send us all things that be needful both for our souls and bodies ; And that He will be merciful unto us and forgive us our sins ; And that it will please Him to save and defend us in all dangers ghostly and bodily ; And that He will keep us from all sin and wickedness, and from our ghostly enemy, and from everlast- ing death. 382 THE CATECHISM. ** Worship ** Him, on account of the glorious attributes under which He is revealed. Note carefully the words and clauses in the Lord's Prayer to which the paraphrase corre- sponds. " Serve " Him, as our King. ** Obey Him," as our only Master. ** Save and defend us.'' Save us when attacked ; defend us from attack. *'In all dangers.** Comp. Collect for 4tli S. aft. Epiphany, " God, Who knowest us to be set in the midst of so many and great dangers, that by reason of the frailty of our nature we cannot always stand upright ; grant to us such strength and protection as may support us in all dangers and carry us through all temptations." " Ghostly," spiritual (Old Eng. gdstlic). So below, ** Our ghostly enemy," i.e., the devil. Of. •'Hence will I to my ghostly father's cell," Romeo and Juliet, ii. 2, ** Sin and wickedness." Sins are evil thoughts, words, and deeds ; wickedness is that evil condition cf heart in which sin originates. Sin may arise from negligence or ignorance. "Wickedness implies a certain wilfulness in wrong-doing. ** His mercy and goodness," i.e., His merciful goodness. He shows His goodness in sending us all things that be needful. His mercy in forgiving us our sins, in leading us not into temptation, and in delivering us from evil. THE SACRAMENTS. Having set forth the absolute ne- cessity of prayer to enable us to obey God's holy will and commandments, the Catechism proceeds to explain the nature of the two Sacraments which are also indispensable to the Christian as channels of Divine grace. Number of the Sacraments. — ** Tivo only as generally neces- sary to salvation." Observe, the question is not How many Sacraments are there ? but How many Sacraments hath Christ ordained in His Church ? And the answer is not Two only, but Two only as generally necessary to salvation : i.e., there may be more than two, but two only have this distinc- tive mark. The Church of Rome holds that there are five other Sacraments, besides Baptism and the Supper of the Lord, viz., Confirmation, Penance, Orders, Matrimony, and Extreme Unction. Of these Article xxv. says they ** are not to be counted for Sacraments of the Gospel, being such as have grown partly of the corrupt following of the Apostles THE SACRAMENTS. 383 partly are states of life allowed in the Scriptures ; but yet have not like nature of Sacraments with Baptism and the Lord's Supper, for that they have not any visible sign or ceremony ordained of God.'* The word Sacrament comes from the Latin sacramentumj which denoted (i) a sign or pledge, (2) the oath taken by a recruit to be faithful to his commander, (3) a solemn engagement of any kind. Pliny apparently uses the word in the third sense, but may refer to the Lord's Supper. He says that the Christians were accus- tomed *'on a fixed day to assemble before dawn, and to sing a hymn to Christ as to God, and to bind themselves by an oath (seque sacramento non in scelus aliquod obstringere) not to commit any wickedness," &c. In ecclesiastical language the word ** sacramentum " was used to designate any sacred sign. The Homily " Of Common Prayer and the Sacraments " says: " In a general acceptation the name of a Sacrament may be attributed to anything whereby an holy thing is signified. The which understanding of the word, the ancient writers have given this name, not only to the other five commonly of late years taken and used for supplying the number of the Sacra- ments, but also to divers and sundry other ceremonies, as to oil, washing of feet, and such like ; not meaning thereby to repute them as Sacraments in the same signification as the two permanent Sacraments" [viz.. Baptism and the Lord's Supper] . In the Church of England the word is now usually restricted to the two sacred ordinances which were undoubtedly instituted by Christ Himself. " Generally necessary^'' i.e., universally, as opposed to ordinances necessary only under particular circumstances. ** Generally" has now the force of in most cases. In Old English it is used in its literal sense of universally. So the adjective ** general" implied that the word which it qualified related to the whole of the class as opposed to in- dividuals. Cf. ''I counsel that all Israel he generally gathered unto thee from Dan even to Beersheba." Vulgate, universus Israel ; LXX. irag 'UparjX (2 Sam. xvii. 11). " There shall be lamentation generally upon all the housetops of Moab " (Jer. xlviii. 38. *' Thou shalt not die though our commandment be general '* (Esth. xv. 10, Apoc). " We must receive God's promises in such wise as they are generally set forth" (** ut nobis in sacris literis generaliter propositae sunt"). Art. xvii. *• 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 384 THE CATECHISM, Special Thanksgivings intended to be used on particular occasions. Blunt questions wlietlier any writer in the six- teenth or seventeenth centuries uses the word " generally " otherwise than with the meaning *' universally." The word •' general" would appear to have lost something of its original force in Shakspere's time. Cf. " the play pleased not the mil- lion ; 'twas caviare to the general" (i.e., to the public). Hamlet ^ ii. 2. But are the two Sacraments universally necessary to salvation ? Our Lord saidtoNicodemus, "Except a man be born of water and of the Spirit, he cannot enter the Kingdom of God" (St. John iii. 5) ; He said to the Jews, ** Except ye eat the flesh of the Son of man, and drink His blood, ye have no life in you" (St. Johnvi. 53). By '' salvation" we are not to under- stand ^wrtZ salvation, but that present state of salvation which faithful Church membership involves. For that state these two Sacraments are undoubtedly universally necessary, for Baptism is essential to our admission into the Church, and the Lord's Supper to our continuing faithful members of Christ. In instituting Baptism our Lord said, " Go and make disciples of all nations, baptizing them," &c. ; in insti- tuting the Sacrament of the Lord's Supper He said, without any restriction, " Take, eat," &c., " Drink ye all of this," &c. Definition of a Sacrament. *' I mean,'' &c. The essentials of a Sacrament are here declared to be — . 1. An outward and visible sign of — 2. An inward and spiritual grace given unto us ; which sign was — 3. Ordained by Christ Himself as — {a) A means whereby we receive that grace and — (fe) A pledge to assure us of it. Cf. the definition given in Art. xxv. : '* Sacraments ordained of Christ be not only tokens or badges of Christian men's profession, but rather they be certain sure witnesses [testi- monia] and effectual signs [efficacia signa] of grace, and God's good will towards us, by the which He doth work in- visibly in us, and doth not only quicken [excitat], but also strengthen and confirm our faith in Him." The Homily says : "As for the number of them [i.e., of the Sacraments], if they should be considered according to the exact significa* tion of a sacrament, namely, for the visible signs, expressly commanded in the New Testament, whereunto is conveyed the promise of the forgiveness of our sin, and of our holiness and joining in Christ, there be but two " (" Of Common prayer and Sacraments "). THE SACRAMENTS, , 385 " Outward and visible sign." Called in the case of Baptism, the *' matter'' of the Sacrament. Cf. "With what matter was this child baptized " (Office of Private Baptism) ; in the case of the Lord's Supper, " the elements.'' ^^ Grace," or help. "Grace" has two meanings: i. God's good will towards us ; 2. the manifestations of that good will in assisting us whereinsoever we need His aid. Here it is used in the latter sense, and = gift, help. *' Give7i unto ns." These words are to be connected with "grace." " Ordained." To be referred back to " sign.*' The con- struction of this answer is as follows : — I mean an outward and visible sign, ordained by Christ Himself, of an inward and spiritual grace [which is] given unto us ; [and this out- ward and visible sign was ordained by Christ] as a means where- by we receive the same, [viz., the inward grace] and [as] a pledge to assure us thereof [i.e., of the gift of that grace]. ^' Himself," i.e., not instrumentally through His Apostles, or through the Church, but by Himself personally. " Sign," i.e., symbol, token, form. Cf. " We do sign him with the sign of the Cross, in token " &c. (Bap. Ser.) " What is the outward visible sign, or foim in Baptism ?" ^* As a means," i.e., a medium. God could, midoubtedly, have given the inward grace without any intermediate in- strument, but, in His infinite wisdom, He has been pleased to use outward and visible things as supernatural mea^is of grace. The Israelites who had been bitten by the fiory serpents were required not merely to have faith, but to look up at the serpent of brass, before they could be healed. Naaman had to wash in the Jordan before he could be healed of his leprosy. Our Lord put His finger into the ears and touched the tongue of the man who was deaf and had an impediment in his speech. Again, He spat on the ground and made clay of the spittle, and anointed the eyes of a blind man with the clay, and bade him wash in the pool of Siloam. All these outward means were probably ordained partly aa tests of faith, partly as corroborations of it. A supernatural effect wrought without any outward sign might not be referred to its true source, but when conveyed through a visible means, the mind was assisted in tracing it to its true origin. " A pledge,'^ i.e., a sign or security that a promise or engagement will be observed. Thus the rainbow was " a token of a covenant " between God and Noah, and circum- cision was "a token of the covenant" between God and 2b jfi6 niE CATECHISM. Abraham. Such pledges are given us by God in gracious condescension to our faculties. ** If thou hadst been in- corporeal, He would have delivered thee the incorporeal gifts bare ; but because the soul hath been locked up in the body, He delivers thee the things that the mind perceives in things sensible " (St. Chrysostom, quoted in Sadler's " Church Teacher's Manual "). The particular pledges ordained were doubtless selected because of their commonness, so that we may be constantly reminded of the grace conveyed through them in the Holy Sacraments. Parts of a Sacrament. •»' TwoP Hence the doctrine of Transubstantiation, which involves the conversion of the outward sign into the inward grace, and so reduces the two parts to oncy " over- throweth the nature of a Sacrament" (Art. xxv.). Baptism. At the opening of the Catechism, Baptism is considered in its personal aspect, with special reference lo the accompanying covenant. Here it is considered as a sacrament with reference to its outward sign, its inward grace, and its requirements. *M death unto sin" i.e., a death as regards the life of sin to which our inherited evil nature inclines us. Cf. *' Grant that the old Adam may be so buried that the new man may be raised up in him ; grant that all carnal affections may die in him" (Bap. Ser.). ** A new birth unto righteousness,^^ i.e., as regards the life of righteousness to which the grace of regeneration disposes us. Cf. *' Grant that the new man may be raised up in him, and that all things belonging to the Spirit may live and grow in him " (Bap. Ser.). In Baptism we die to live ; we are buried in the waters with Christ, that we may rise again to newness of life. *' By nature." Cf. ** Original sin standeth not in the follow- ing [in imitatione] of Adam (as the Pelagians do vainly talk) ; but it is the fault and corruption of every man that naturally is engendered of the offspring of Adam; whereby man is very far gone [quam longissime distet] from original righteous- ness, and is of his own nature inclined to evil, so that the flesh lusteth contrary to the spirit ; and therefore in every person born [in unoquoque nascentiura] into the world it deserveth God's wrath and damnation" (Art. ix.). *• Bom in sin," with a sinful nature. Cf. Ps. li. 5 : ** Be- hold I was shapen in iniquity, and in sin did my mother conceive me." See also Job xiv. 4, xxv. 4 THE SACRAMENTS, 387 ** CJiildrm of wrath" i.e., cliildren liable, so long as they continue in the sinful state in which they are born, to suffer from that Divine wrath which sin provokes. We must not suppose that God is wroth with the children for ancestral sin. The children inherit sinful tendencies from and through their parents, and therewith liability to the consequences of God's hatred to sin; but they are objects of Divine wrath only so far as they wilfully reject those means of grace by which they might be hfted out of their naturally sinful con- dition. *' The soul that sinneth, it shall die. The son shall not bear the iniquity of the father, neither the father bear the iniquity of the son." Cf. '* Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires [marg. "wills "] of the flesh and of the mind ; and were by nature the children of wrath, even as others " (Eph. ii. 3). It will be observed that the word " children ** is here used, not with special reference to children in years, but generically. The words ** by nature," however, show that children in j^ears are included. Cf. also Rom. i. 18 : " For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness." Here the wrath of God is connected with actual sin, but it must be remembered that actual sin partly springs out of inherited sinfulness. Hence the state of sinfulness into which we are born is rightly sx3oken of as being under the wrath of God. ** Hereby," viz., by the inward and sphitual grace. " Children of grace,'' i.e., brought into a state of favour with God, whereby they are enabled the more successfully to struggle against their evil nature. Requirements for Baptism. These are declared to be Repentance and Faith. Cf. Acts ii. 38 : *' Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost." Cf. St. Luke xxiv. 46, 47. ** He that helieveth and is baptized shall be saved; but he that believeth not shall be damned" (Sfc. Mark xvi. 16). ** Repentance*' implies (i) the recognition of sin, not merely as a blunder, or a folly, or a venial error, but as sin against God ; (2) regret for its commission ; (3) a determination, with God's help, to abstain fi-om it and lead a hoher life in future. *' Faith " imphes not only a general behef in the truths of 388 THE CATECHISM, the Christian religion, but more especially in the promises of God made in Baptism, viz., (i) remission of sins ; (2) the gift of the Holy Ghost ; (3) the blessing of eternal life. See Address to Sponsors in Bap. Ser. Belief in the promises is at once essential to their fulfilment, and in part the means whereby the grace of Baptism works. It has its practical outcome in the Christian's life. It enables and encourages him to build upon these blessings, not as contingencies, but as most certain realities, and so powerfully and permanently influences his conduct for good. Infant Baptism. it Perform them,'' viz., Eepentance and Faith. *' Both,'* viz., both the requirements. " By their sureties J' Sponsors have a double duty to per- form, viz., (i) to act as a mouthpiece for the child, (2) to give surety or security that the child shall be brought up to recognise its baptismal obligations. In reference to the former duty they are called sponsors; in reference to the latter, sureties. Cf. Heb. vii. 22 : "By so much was Jesus made surety of a better covenant." '^ They promise ," viz., the infants by their sponsors. Cf. the questions and answers in the Service for the Public Bap- tism of Infants: /'Dost thou, in the name of this child, renounce ? " &c. Answer, *' I renounce them all." *' Dost thou believe ? " &c. Answer. *' All this I stedfastly believe." "Wilt thou then obediently keep God's holy will?" &c. Answer. " I will." Cf. also the language of the Address to the Sponsors: "Forasmuch as this child hath promised by you his sureties," &c. The practice of Infant Baptism is justified by the analogous Jewish rite of circumcision, by which children eight days old were admitted into covenant with God. Nor ought it to surprise us that God should give the grace of Baptism to a little child, when He allows the same little child to be born into the world with an inherited tendency to evil. " To age,^' i.e., to years of discretion, ** so soon as he shall be able to learn what a solemn vow, promise, and profession," he has already made by his sponsors (Bap. Ser.). Object of the Lord's Supper. For the continual remem- brance of — 1. The sacrifice of the death of Christ ; 2. The benefits which we receive thereby. " Continual remembrance.'* Cf. "This do in remembrance of me" (St. Luke xxii. 19). These words are not recorded by the THE SACRAMENTS. 389 other Evangelists, but they are recorded in St. Paul's First Epistle to the Corinthians (xi. 24, 25). That the command- ment was not intended to be restricted to the Apostles to whom it was immediately given, is clear from the words of St. Paul, *' I have received of the Lord that which also 1 delivered unto you^' &c. And thereupon he proceeds to warn the Corinthians of the danger of unworthy reception. By ** remembrance " we are to understand, (i) in memory of; (2) as a memorial of. This second sense relates to the sacrificial aspect of this sacrament. Holy Communion is a memorial sacrifice. " The sacrifice.'^ Christ died not merely as a martj^r, in defence of the truths which He taught, but as a sacrifice for the sins of the world. Cf. St. John i. 29 : '' Behold the Lamb of God, which taketh away the sins of the world." St. Matt. XX. 28: "The Son of Man came not to be ministered unto, but to minister, and to give His life a ransom for many." Cf. also, ** Who made there (by His one oblation of Himself once offered) a full, perfect, and sufficient sacrifice, oblation, and satisfaction for the sins of the whole world" (Com. Ser.). " Benefits" viz., i. remission of sins; 2. the crucifixion of the flesh with the affections and lusts thereof; 3. reconcilia- tion with God ; 4. union with Christ in His mystical body ; 5. present peace and future happiness. Cf. *' Humbly be- seeching Thee to grant that by the merits and death of Thy Son, Jesus Christ, and through faith in His blood, we and all Thy whole Church may obtain remission of our sins and all other benefits of His pt^ssion'' (Com. Ser.). The outward part of the Lord's Supper. By the divine ordinance the Paschal Lamb had been eaten with " un- leavened bread " (Exod. xii. 8). It was also customary for all who took part in the feast to drink four cups of wine. The first was called the Cup of Consecration, over which the master of the feast pronounced the blessing, *' Blessed be Thou, Lord our God, the King of the universe, who hast created the fruit of the vine." Then the unleavened bread and the Paschal Lamb were laid upon the table, and the second cup, called the Haggadah, or Shewing forth, was drunk. Then the master of the feast broke one of the unleavened cakes with the words, ** Blessed be Thou, Lord, King of the universe, who bringest forth fruit out of the earth," and gave a portion to each person at the table. Then, after the lamb was eaten, the master blessed the tlnrd cup, called the Cup of Blessing, and handed it round. Then followed further 390 THE CATECHISM, thanksgiving, and the fourth cup, called the Cup of Song^w&B drunk. The rite ended with the singing of the Hallel (Ps. cxiii.-cxviii.), from which the fourth cup probably derived its name. ** Christ exalts the h7'ead into the chief place in the new Paschal feast, instead of the lamb, which held the chief place in the old. Why is this ? Doubtless because the types and shadows were to cease when the Eeal Sacrifice was come. There was to be no more shedding of blood when once His all- prevailing blood was shed. There must be nothing which might cast a doubt upon the all-sufficiency of that'' (Canon How on St. Matt, xxvi, 26). The one bread, or rather the one loaf, symbolizes the unity of the mystical body of Christ. Cf. ** For we being many are one loaf, and one body " (i Cor. x. 17). The inward part of the Lord's Supper. The body and blood of Christ. Cf. " The cup of blessing which we bless, is it not the communion [i.e., the means of communicating] of the blood of Christ ? The bread which we break, is it not the communion of the body of Christ ? " (i Cor. x. 16.) The consecrated elements are not a mere symbol of the body and blood, nor are they converted into the carnal body and blood ; and yet in some mysterious way, which we cannot, and there- fore need not, comprehend, but of which we are none the less certain, Christ conveys Himself to the faithful recipient. Hooker's remarks cannot be quoted too often : ** What these elements are in themselves it skilleth [matters] not. It is enough that unto me which take them they are the Body and Blood of Christ. His promise in witness hereof sufficeth. His word He knoweth which way to accomplish. Why should any cogitation possess the mind of a faithful com- municant but this, my God, Thou art true ; my soul thou art happy " ? (Eccl.'^Pol. V. Ixvii. 12.) *♦ Verily and indeed," truly and really. Cf. " For My flesh is meat indeed, and My blood is drink indeed ; " or rather (for so the original should be translated), " For My flesh is true meat {n yap adp^ fxov dXr]9ng loTtv jSpwm'e), and My blood is true drink." See Alford on St. John vi. 55. " Taken and received." Taken with the hand of faith and received into the heart, even as the outward signs are taken with the bodily hand and received into the body. Cf. ''Take, and eat this in remembrance that Christ died for thee, and feed on Him in thy heart by faith with thanksgiving" (Com. Ser.), ** The body of Christ is given, taken, and eaten in the Sup. THE SACRAMENTS, 391 per only after an heavenly and spiritual manner, and the means whereby the body of Christ is received and eaten in the Supper is faith " (Art. xxviii.). ** Almighty and ever living God, we most heartily thank Thee for that Thou dost vouch- safe to feed us, who have duly received these holy mysteries with the spiritual food of the most precious Body and Blood of Thy Son," &c. (Second Thanksgiving, Com. Ser.) ^^ By the faiih/ul" ie., those who "have a lively [hving] faith in God's mercy through Christ," not those who merely hold right views of the Holy Eucharist. We may not be able to formulize our belief in this great mystery and yet be faithful recipients. It is well if we can use the words ascribed to Queen Elizabeth : — ** Christ was the Word that spake it : He took the bread and brake it : And what the Word did make it, That I believe and take it." *' The wicked and such as be void of a lively faith, although they do carnally and visibly press with their teeth (as St. Augustine saith) the Sacrament of the Body and Blood of Christ, yet in no wise are they partakers of Christ; but rather to their condemnation do eat and drink the sigii or sacrament of so great a thing " (Art. xxix.). Komanists hold, as a corollary from the doctrine of transubstantiation, that the wicked may partake of Christ's Body and Blood. The Benefits of the Lord's Supper, viz., (i) the strength- ening and (2) the refreshing of our souls. As the bread "strengthens man's heart" (Ps. civ. 15), and the wine gladdens it (Ps. civ. 15), so in this holy Sacrament our souls receive the spiritual sustenance which they need in the service of God and in the daily struggle with sin, and are refreshed by the assurance of the forgiveness of our sins and of God's great love towards us. Reauirements of the Lord's Supper. Self-examination aa to whether we have — 1. True repentance, 2. A steadfast purpose of amendment, 3. A lively faith in God's mercy, 4. A thankful remembrance of Christ's death, 5. Charity towards all men. Cf. *' Judge, therefore, yourselves, brethren, that ye be not judged of the Lord ; repent you truly for your sins past ; have a lively and steadfast faith in Christ our Saviour; 393 CONFIRMATION. amend your lives, and be in perfect charity with all men ; so shall ye be meet partakers of these holy mysteries " (Exhort. Com. Ser.). ^^ Examine y Cf. i. Cor. xi. 28: •* Let a man examine him- self (doKifiaKcTO) lavTov, let him put himself to the test), and so let him eat of that bread and drink of that cup." This self- examination is to be carried on in the light of God's Word. Cf. "Examine your lives and consciences by the rule of God's commandments" (See Exhort. Com. Ser.). ''Repent them" Reflexive. Cf. Gen. vi. 7: '' It repenteth me that I have made them." '* Lively,'' hving. " In God's mercy," as seen in sending His Son to die for our sins, and in allowing us to partake of the benefits of Holy Communion. " A thankful remembrance.'* Cf. *' Above all things ye must give most humble and hearty thanks to God the Father, the Son, and the Holy Ghost, for the redemption of the world by the death and passion of our Saviour Christ " (Exliort. Com. Ser.). Where there is no gratitude the Eucharist ceases to be a Eucharist. " In charity with all men." Just as we cannot hope that God will forgive our trespasses unless we forgive the tres- passes of others, so we cannot hope to derive any benefit from the feast of love while we cherish any bitterness to- wards our fellow-men. This Christian charity is shown in a readiness— 1. To make restitution and satisfaction, according to our powers, for injuries we have done to others. 2. To forgive those who have injured us. 3. To help those who need our assistance. (See Exhort. Com. Ser.) THE ORDER OF CONFIRMATION, Or Laying on of Hands upon those that are baptized and come to years of discretion. The rite of Confirmation is so called because (i) it is a means whereby the baptized are* confirmed and strengthened by the gift of the Holy Spirit ; (2) it is the occasion on which the candidate confirms the promises made in his behalf at Holy Baptism. It was practised in earlier times under other names, such as " the imposition of hands," *' chrism," and " the seal." In the Old Testament we find that laying on of hands was CONFIRMATION, 393 used both for blessing and ordination. Thus Jacob laid his hands upon Ephraim and Manasseh when he blessed them, and Moses laid his hands upon Joshua as a sign that he was to succeed him (Numb, xxvii. 18-20). In the New Testament we find our Lord laying hands on little children when blessing them, and on sick folk to heal them. There is no account of the institution of the rite of Confirmation, but it is clear from the Acts of the Apostles that the Apostles laid their hands on newly baptized persons ; and the promptness with which they practised the rite affords a reasonable presumption that in so doing they were acting upon Divine authority. In support of the Divine origin of Confirmation it may be mentioned that the laying on of hands is expressly mentioned in Heb. vL i, 2, as one of " the principles of the doctrine of Christ." St. Peter and St. John laid their hands on the Samaritan converts who had been baptized by Philip. So St. Paul confirmed the Ephe- sian disciples of John the Baptist as soon as they were baptized into the Christian Church. In both these cases extraordinary gifts of the Holy Spirit accompanied the cele- bration of the rite. What those gifts were may be gathered from Acts xix. 6 and i Cor. xii. 10. They were bestowed for a special purpose ; and as soon as that purpose had been served they appear to have been withdrawn from the Church. But the ordinary gifts of the Spirit are still bestowed in the ordinance of Confirmation. Such gifts are *' love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance" (Gal. v. 22, 23). St. Paul has been supposed to refer to Confirmation in several passages of his epistles. Thus he tells the Ephesians that they had been " sealed with that Holy Spirit of promise, which is the earnest of our inheritance " (Eph. i. 13, 14). Again he says to them, *' Grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption " (iv. 30). In Greek Confirmation was sometimes called crc^payig, a seal, as being the seal of the gift of the Holy Spirit bestowed in Baptism. It was sometimes called xpt<^i"«, unction, as being an anointing of the Holy Spirit. In 2 Cor. i. 21, St. Paul possibly refers to Confirmation under both these terms : *' He who anointed us is God, who also sealed us, and gave us the earnest of the Spu'it in our hearts." Similarly St. John says, ** Ye have an unction from the Holy One, and ye know all things " (i St. John ii. 20). In the primitive Church Confirmation followed immediately 394 CONFIRMATION. upon Baptism even in the case of infants. The bishop first anointed the newly baptized with an ointment composed of oil and balsam, and then laid his hands upon them. Ter- tuUian (150-220) says, ** After this, having come out from the bath, we are anointed thoroughly with a blessed unction, and next to this the hand is laid upon us, calhng upon and inviting the Holy Spirit through the blessing." Subsequent to Tertullian's time the references to Confirmation are of frequent occurrence, and invariably allude to chrism as a part of the rite. The earliest Confirmation Offices are found in the Sacramentaries of Gelasius and Gregory. In the mediaeval English Church the rite of Confirmation was separated from Baptism, and was not administered in the case of children till they had reached seven years of age. The chief respects in which the modern Anglican rite differs from the mediaeval rite are the following : — 1. The chrism and the sign of the cross have been-aban' doned ; 2. The rite is not administered until the baptized have reached years of discretion ; 3. The bishop lays his hand on each candidate, instead of merely extending his hands towards the whole of the can- didates. The Greek rite differs from the "Western — 1 . In not employing the imposition of hands at all ; 2. In allowing priests to confirm ; 3. In being administered immediately after Baptism. The Confirmation Office may be divided into four parts : — I. Preface. II. Confirmation by the candidates of their baptismal vows. III. Confirmation of the candidates themselves by the bishop. IV. Prayers and Benediction. The Preface is an abridgment of a rubric prefixed to the Catechism in the Prayer-book of 1549, and was not appointed to be read till the last review. Up to 1661 the bishop first asked such questions from the Catechism as seemed fit, and then followed the Versicles and Collects and the act of laying on of hands. ** Ratify and confirm.*' Prayer-book of 1549, "ratify and confess " (i.e., profess). To *' ratify " is to approve by our own act that which has been done for us by another. The two verbs are found in similar combination in the declaration prefixed to the Thirty-nine Articles. CONFIRMATION. 395 " Endeavour themselves.** Used as a reflexive verb. See Note, p. 240. ** Our help,** &G. Here the Office of Confirmation originally began. Iliis versicle has a special significance in connection with the answer *'I do," just given by the candidates. It reminds them that they cannot hope to fulfil their baptismal vows without the assistance of Divine grace, and at once directs them to seek that aid. The Prayer of Invocation is found in the Sacramentaries of Gregory and Gelasius, and has been in use in the Church of England nearly 1200 years. ^' To regenerate . . . a7id hast given unto them forgiveness of all their sins." The Puritans in 1661 objected to the preface of this prayer that ''it supposeth that all the children who are brought to be confirmed have the spirit of Christ, and the forgiveness of all their sins ; whereas a great number of chil- dren at that age, having committed many sins since their Baptism, do show no evidence of serious repentance, or of any special saving grace ; and therefore this Confirmation (if administered to such) would be a perilous and gross abuse." The reply of the bishops was, "It supposeth, and that truly, that all children were at their Baptism regenerate by water and the Holy Ghost, and had given unto them the forgiveness of all their sins ; and it is charitably presumed that notwith- standing the frailties and slips of their childhood, they have not totally lost what was at Baptism conferred upon them ; and therefore adds * strengthen them,' &c. None that lives in open sin ought to be confirmed." On this reply Blunt excellently remarks: " A faithful certainty respecting God's justice, mercy, and grace, mingled with a loving habit of charitable doubt respecting the sins of individual Christians, pervades the whole of the Prayer-book." " The Comforter,** i.e., literally, the Strengthener. " Manifold gifts.** Lat. septiformem spiritum. Compare "Who dost Thy seven-fold gifts impart," in the hymn Veni Creator. The reference is to Isaiah xi. 2. " And the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord." In order to make the gifts seven, the number of perfection, the spirit of true godliness (pietatis) has been added to the six enumerated by Isaiah. Comp. Eev. i. 4, iv. 5. " Of wisdom" Wisdom enables us to make a right use of all other gifts. 396 CONFIRMATION. '* Of understandlnrf.'' Understanding gives us insight and discernment in spiritual things. " The natural man re- ceiveth not the things of the Spirit of God ; for they are foolishness unto him : neither can he know them for they are spiritually discerned" (i Cor. ii. 14). ** Of counsel." Counsel enables us to deliberate before we act, to seek the guidance of God's Word, to consult our own conscience. ** Of ghostly \i.e., spiritual] strength.'' Ghostly strength is needed to supplement our own natural weakness. "We are by nature spiritually weak ; with God's help we are rendered omnipotent. See St. Matt. xvii. 20: ** Nothing shall be im possible unto you." *^ Of knowledge.'" Knowledge about God can be acquired by reading and hearing about God ; but the knowledge of God can only be acquired by direct communion with God. It is in this latter knowledge our eternal life consisteth. Cf. the 2nd Collect for Matins and St. John xvii. 3 : " This is life eternal, that they might know Thee the only true God, and Jesus Christ, whom Thou hast sent." ** True godliness." Man was created in the image of God, and the great end of religion is to restore the likeness which he has lost — to make him God-like once more. ^^ Holy fear" i.e., reverence, power to recognise the infinite claims which God has upon our adoration and obedience. We need fear to restrain us from evil, when love does not constrain us to good ; fear to inspire us with humility, lest love should grow too familiar and presume. Canon Norris admirably sums up the seven gifts thus: — ** Wisdom, to choose the one thing needful. Understanding, to know how to attain it. Counsel, the habit of asking guidance of God. Strength, to follow where He shall lead us. Knowledge, that we may learn to know God. Godliness, that knowing Him, we may grow like Him. Holy fear, meaning reverence and adoration." (" Manual of Eel. Instr. on the P. B." ii. 77.) After this prayer the Book of 1549 proceeds thus : ^^ Minis- ter. Sign them, Lord, and make them to be Thine for ever, by the virtue of Thy holy cross and passion. Confirm and strength {sic) them with the inward unction of Thy Holy Ghost, mercifully unto everlasting life. Amen. Then the bishop shall oro.. Eunurchus, St. (Evortius), 70. Eutychians, 135. Evening Canticles, 128; Collects, 153- Excommunication, 3 18, 410. Exhortation, 80 ; in Communion Service, 312; in Visitation of the Sick, 405. 45» lADEX. Expectation Sunday (Dominica Expectationis) , 245. Exorcism, 32, 345. Extreme Unction. 403. Fabian, St., 56. Fain, 98. Faith, 137, 387, 391- Fall from Thee, 411. Fasting, 218. Fear, 253. . Fellowship, 159. Festivals. See Collect, Epistles, &c, Filioque Controversy, 141, 304. Flitting s, 10 1. Font, Benediction of the, 340. Forms of Prayer, Advantages of, 5. Fret, 99. Fulfil, 329. Gallican Litubgt, 9. Gelasius, Sacramentary of, 193. Generally necessary, 383. George, St., the Martyr, 62. Ghostly, 314, 382, 396. Giles, St., 70, Gloria in Excelsis, 330. Gloria Patri, 88, 185. Godly, righteous, and sober, 82. Gods, 104, 112. Good Friday, 229. Gossip, 341. Govern, 253. Grace, 158, 385 ; Special, 370. Gregory, St. , the Great, 58 ; Sacra- mentary of, 193 ; Litania Sep- tiformis of, 160. Gregory, St., of Nazianzus, 338. Grieve, 405. Grindal, Ajchbishop, 163. Hallel, 390. Hallelujah, 88. Hallcy;, 378. Hampton Court Conference, 40. Hand-ywork, 96. Harnessed, 104. Health, 82, 97, loi, 355. Hell, 366. Henry VIII., 19 ; Primer of, 16; Letter to Cranmer on Litany, 161. Hereafter, 87. Heresy, 171. Hermann's Consultation, 20, 318, 342, 343. Hilary, St., of Poictiers, 56, 119. Hilary, Bishop of Aries, 119. Hilsey's Primer, 16. His, 94. Holy Cross Day, 70. Holy Ghost, Double Procession of, 141, 304; God, 367; Seven- fold Gifts of, 395. Holy Thursday, 243. Holy Week, 227. Homilies, 308, Homoousios, 140, Homoiousios, 140. Honesty, 401. Honourable, 121, Hours, the, 14. Hours, the Canonical, 11. Housel, 407. Hugh, St., of Lincoln, 74. Humble Access, Prayer of, 322. Humble and lowly, 81. Hypapante, 277. Hyperdulia, 272. Hypostasis, 139. Immersion in Baptism, 336. Imposition of Hands, 392. Incomprehensible, 140. Indifferently i 312. Inditing, 100. Infant Baptism, 338. Infinite,^ 121 Injunctions of 1547, 23. Innocents' Day, 206. Inquisition, 95. Inspiration, 242. Institution, The, of a Christian Man, 19. Intercessions in Litany, 163, 177. Introit, 194. Invention of the Cross, 62. Invitatory, 51, 88, 89. Invocation of Saints in Litany, 160 ; of the Holy Ghost in Holy Communion, 323. James, Feast of St., 285. James, Feast of St. Philip and St., 281. James, Liturgy of St., 294; Invo- cation of Holy Ghost In, n 323- INDEX. 453 James L, 40. Jerome, St., 71. Jesus, Name of, 68 ; Meaning, 365. Jewish Church, Forms of Prayer in, I. John, St., the Evangelist's Day, 206; ante Port. Lat., 63. John, St., the Baptist's Day, 283 ; Baptism of, 335 ; Beheading of, 70. Johnson, Dr., quoted, 414, 415. Jubilate Deo, 126. Justin Martyr's Account of the Holy Eucharist, 7. Ejitherine, St., 76. Keys, Power of the, 285, King's Book, 19. Kindly, 182. Kneeling at Communion, 333. Kyrie Eleison, 145 ; Kyrie said after Commandments, 302. liAMBEET, St., 71. Lammas, 67- Lasco, John d, 36. Latria, 272. Laud, Archbishop, 42. Lauds, 12. Laurence St., 68. Laver of Regeneration, 357. Laymen, Baptism by, 356. Learn, 95. Leasing, 95. Lectionary, The, 113; Old, 114; New, 115. Lent, 217. Leonard, St., 74. Let, 200. Let us pray, 144. Lien, 103. Litany, 22, 159; the Lesser, 145. Liturgy, 294; Gallican, 9; of St. James, 8; of St. Mark, 8; Table of Liturgies, 296. Lively, 312, 316. Lord and Giver of Life, 306. Lord's Day, 373, Tiord's Prayer, 87, 146; in Com- munion Service, 300, 328 ; in Baptism Service, 353. Lord's Supper, 294. Lovers, 105. Low Sunday, 239, Lowly and reverently, 375. Lucian, St., 55. Lucy, St., 76. Luke, St., Feast of, 290. Lusty 96; lusteth, 98; lusty y 106. Macedonius, 136, 304. Machutus, St., 74. Magnificat, 127. Magnify, 122, 128, 301. Maimonides on Baptism of Prose- lytes, 335. Mamertus, 160. Manifold Gifts, 283, 395. Manners y 424. Manual or Eitual, 14. Manual Acts, 324. Margaret, St. , 67. Mark, St., Feast of, 280; Litany of St. Mark's Day, 160. Marshall's Primer, 16. Martin, St., Translation of, 66; Day, 74. Martyr, Peter, 36. Martyrs, Commemorations of, 271. Mary Magdalene, St. , 29 ; Collect, n., 29 ; Day, 67. Mary, St., The Blessed Virgin, Visitation of, 65 ; St. Anne, Mother of, 67 ; Nativity of, 70 ; Conception of, 75 ; Purifica- tion of, 276; Reverence to, n. 277 ; the Annunciation of, 279. Mass, 293 ; Dry, 332 ; for the Dead, 410. Matins, 12, 78. Matrimony, Ofl&ce of, 397 ; in first Prayer-book, 33. Matthew's Bible, 18. Matthias, St., Feast of, 278. Maundy Thursday, 228. Meat, 100. Michael, St., and All Angels, 288. Mid-Lent Sunday, 224. Millenary Petition, 40, Minded, 100. Minister, n. 84. Mischief, 166. Missa, 293 ; Prcesahctijicatorum^ 230; Sicca, 332. Missal, 14. Mistake, loi. Monarchians, 134. 454 INDEX, Monophysites, 135. Monothelites, 135. Monster, 103. Montanists, 136. Morian's land, 103. Morning Prayer, Order for, 77 Mortal Sins, n. 168. Moveth, 64; Motions, 221. Mystery, 313. Mystical, 292, 330, 344, 398. Name, Thy, 377. Name of Jesus, 6S ; bowing at, 132. Nathanael, 287. Nativity of Christ, 201. Nativity of the Blessed Virgin, 70. Nativity of St. John Baptist, 283. Naughty, 105, 299. Nestorians, 135. Nicene Creed, 304. Nicholas, St., 76. Nicomede, St., 64. Noble army of martyrs ^ 121. Nocturns, 12, 51. Noisome, 105. Non-Communicants to withdraw, 315. Nurture, 106. Oblations, 311. Obsecrations in Litany, 163, 172. Occasional Prayers and Thanks- givings, 186. Octave of Festivals, 322. Of heaven, 164; of God, 306. Offend, 298. Offertory, 298 ; Offertorium, n. 308. Only, 261, 409. Or ever, loi, 105. ♦' Order of the Communion," 298. Ordered, 152, 375. Orders, Holy, 423. Ordinal, 417 ; 15 ; New, 421 ; Ee- vised, 421. Ordinaiy, 299. Ordinary of the Mass, 297. Ordines majores, 423 ; minores, 423- Ornaments, 77. sapientia, 77. Osmund, Bishop of Salisbury, 11. Outgoings, 102, Palms, Benediction of, 226. Palm Sunday, 225. Pardoneth and absolveth, 86. Parliament, Prayer for, 190. Pask Eggs, 236. Fasseth, 331. Passion Sunday, 224 ; Week, 227. Passover, 389. Pastors, Eestriction of Term, 189. Patripassians, 134. Paul, Conversion of St., 276. Penitential Psalms, 220, 404. Penitents, 221. Pentecost, 245. Perambulation of Parishes, 243. Perpetua, St., 58. Persecute, 98. Person, 139. Peter, Feast of St., 28'4. Phi]ip,St.,and St. James's Day,28i. Picking, 375. Pie, 51. Placebo, 15. Plague, 108, 169, 187, 317. Plight, 400. Pollanus Valerandus (Pullain), Liturgy of, 21, 302. Poly carp, St., 271. Pomp, 347, 363. Pontifical, 15. Port, 95; PrcBsanctiJicatio, 229, 230. Prayers, Occasional, 186. Prayer for Queen, 155 ; for Eoyal Family, 156; for Clergy and People, 256; of St. Chrysos- tom, 157; for Parliament, 190; for all Conditions of Men, 190. Preces, 143. Preface, Original, 50 ; Present, 49. Preface in Communion Service, 320 ; Proper, 321. Premonish, 424. Presbyterians, 45. Presence, Eeal, 333. Present, this, 87. Presentation of Christ in the Temple, 276. Prevent, 96, 97, 238, 332. Priests, Ordering of, 424. Prime, 12. Primer, Marshall's, Hilsey's, Henry's, 16, Primitive Liturgies, 7, Prisca, St., 56. INDEX. 455 Private Baptism, 356. Proceeding, 355. Procession of the Holy Spirit, 164. Proceaeions, 159, 162. Pronounce, 86. Proper Lessons, Psalm. See Col- lects, Epistles, &c. Property, 190, 322. Propitiation, 31,9. Provocation, in the, 90. Psalms, Division of, 52 ; Intro- duction to, 91 ; Proper, see Collects. Purification, Feast of, 276. Puritans, 40, 46, 352. Quadragesimal Fast, 218. Quartodeciman Controversy, 235. Queen, Prayer for, 155; in Com- munion Office, 303. Quicky 100, III. Quignonius, Breviary of Cardinal, i3» 114- Quinquagesima Sunday, 21.7. Raise up, 200. Ramping, 97. Ratify and confirm, 397. Beaders, 118. Reasonable, 142, 329. Beception into the Church, 351. Bedeem, 369; Bedeemer, 411. Reducing, 52. Refrain, 104. Befreshment Sunday, 224. Begeneration, 204, 342, 353, 354. Bemigius, 72. Benounce, 346, 362. Benovation, 204, 353. Bepentance, 387. Beproaches, 230. Reproof, 99. Eequiem, 409. Require, 97. Eeservation of Consecrated Ele- ments, 408. Besponds, 50. Bevision of Prayer-book, first, 36 ; second, 39 ; third, 41 ; fourth, 47 ; attempted, 49. Bichard, Bishop of Chichester, 60. Bing in Marriage, 47, 400. Bochet, 427. Bogationfe, 159; Rogation Days,242. Room, 98. Buffinus, 130. Runagate, 102. Sabaoth, 121. Sabellians, 134. Sacramentaries, 193. Sacraments, Number of, 382 ; Derivation, 383 ; Definition, 384- Saints' Days, 53, 271. Salutation, Mutual, 144. Satisfaction, 323. Saved, 137. Saving health, 102, 129, 191. Savoy Conference, 45. Schism, 172. Scottish Communion Office, 303, 3", 324. Sea, Forms of Prayer to be used at, 416. Sealing, another name for Confir- mation, 393. Second Prayer. book, 36. Semi-Arians, 135. Sentences, Introductory, 78. Septuagesima Sunday, 215. Servant, 374. Seven "Deacons," 418. Seven Sacraments, 382. Seven-fold gifts, 395. Shawms, 106. Shere Thursday, 229. Sick, Order for Visitation of, 403. ,, Communion of, 407. Sign of the Cross, 40, 352. Silvester, 77, Simon, St., and St. Jude'sDay,29i. Simpleness, 103. Sins and wickedness^ 81. Sponsors, 341, 388. Standeth, 152. Stanley, Dean, quoted Preface v ; 305- State of Salvation, 364. Stephen, Feast of St., 206. Stole, Deacon, invested with, 424. Stomach, 106. Substance, 140. Subtlety, 185. Sudden Death, 1 70. Suicides, 409. Surcease, 423. Sure and certain hope, 412. 45« INDEX. Surely, 152. Sureties, 388. Swithin, St., 66. Synodals, 51. Table, The Lord's, 299. Taverner's Bible, 18. Tawdry, Derivation of, 73. Te Deum, 119. Tell, 97, 112. Temptation, Day of, 90. Ten Articles, 19. Ter-Sanetus, 320. Thanksgiving, General, 192 ; Communion Service, 328 ; Baptismal Service, 353. Theophania, 201. Thomas, St., Feast of^ 275. Thought, take no, 263. Transubstantiation, 333, 3it6. Travail, 95. Trentals, 409. Tribulation, 76. Trine Immersion, 32, 337. Trisagion, 320. Tunicle, 35. Turks, 231. Tyndale's New Testament, 17. Unction, Extbemb, 403. Unworthily, 313. Usury, 96. Vainglory, 167. Valentine, St., 57. Vanity, no. Venerable Bede, 64. Veni, Creator, 425. Venial Sins, 168. Venite exultenius, 88. Versicles, 148; in Litany, 163. Vespers, 12. Vestment, The, n. 37. Very, 330. * Vincent, St., 57. Virgin Mary, The Blessed. See Mary. Visit, 371. Visitation of the Sick, 403 ; of the Blessed Virgin, 65. Water mixed with Wine, n. 327, 332. Wealth, 155; wealthy, 102, 177, 304- Well-liking, 106. Whately, Archbishop, quoted, Pref . ix. Whitsunday, 245. Wholesome, 96, 290. Wiclif's Bible, 17. Will, 136. . Words, Comfortable, 319. Worm, 12. 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